r Bhad-bhgavatmta,

Volume 2

r Bhad Bhgavatmta of rla Santana Gosvm,

Volume Two. Translated by Gopparadhana Dsa.
Copyright Bhaktivedanta Book Trust, 2008-2013.
r-goloka-mhtmya
The Glories of Goloka
BB 1. Vairgya: Renunciation
1. Vairgya: Renunciation
BB 2.1.1
TEXT 1
TEXT
r-janamejaya uvca
satya sac-chstra-vargrthasra saghya durlabha
gha sva-mtre pitr me
ka-prem prakita
SYNONYMS
r-janamejaya uvcar Janamejaya said; satyamtruly; sattranscendental; stravargaof all scriptures; arthaof the meaning; srathe essence; saghyahaving been
collected; durlabharare; ghaconfidential; sva-mtreto his own mother; pitrby
the father; memy; ka-premwith love for Ka; prakitarevealed.
TRANSLATION
r Janamejaya said: Truly, my father gleaned the essential meaning of all eternal scriptures,
and with great love for Ka he revealed to his mother that rare confidential truth.
COMMENTARY
rla Santana Gosvm begins his commentary on the second part of r Bhadbhgavatmta by offering his homage to Lord Caitanya Mahprabhu. rla Santana writes,
By taking shelter of Lord Caitanyas gemlike beauty, even a dull person like me can be
inspired to dance wonderfully. This second part of r Bhad-bhgavatmta reveals the
glories of the highest spiritual planet, Goloka, where pure devotees who have received the
essence of r Kas mercy enjoy the infinite ecstasy of playing with Ka forever. To
prepare us for hearing the superexcellent glories of Goloka, Kas personal abode, the seven

chapters in Part One of Bhad-bhgavatmta were meant for gradually removing all
obstructing misconceptions. There the first chapter began a story, in answer to a question by
Uttar, that first told of the glories of devotional service manifest on earth by depicting the
opulent, first-class worship offered to Ka by a learned brhmaa who was master of a
village and by a mighty king.
To hear more of the discourse between Uttar and her son, Parkit, his son Janamejaya asks
Jaimini a question. Jaimini was Janamejayas spiritual master, and to please him Janamejaya
praises what he has heard thus far.
In Part One of Bhad-bhgavatmta, Parkit left aside everything superfluous and spoke to
his mother the essence of rmad-Bhgavatam, the best of revealed scriptures. This rare
accomplishment required that he understand many scriptures, many sources of pure
knowledge, and carefully ascertain their confidential purport regarding unalloyed devotional
service to the Supreme Lord. By the word satyam, King Janamejaya confirms that he accepts
everything spoken in the first part as authoritative and true.
BB 2.1.2
TEXT 2
TEXT
rmad-bhgavatmbhodhipyam idam piban
na tpymi muni-reha
tvan-mukhmbhoja-vsitam
SYNONYMS
rmat-bhgavataof rmad-Bhgavatam; ambha-dhiof the ocean; pyamnectar;
idamthis; pibandeeply drinking; na tpymiI am not satiated; muni-rehaO best of
sages; tvatyour; mukha-ambha-jaby the lotus mouth; vsitamscented.
TRANSLATION
O best of sages, I cannot drink enough of this nectarean ocean of rmad-Bhgavatam, its
fragrance enhanced by contact with your lotus mouth.
COMMENTARY
Although Janamejaya Mahrja has already tasted perfect nectar in Part One, he still wants to
taste more. The Bhgavatam and other scriptures that reveal the secrets of pure devotional
service are rmat, full of beauty and riches. These exceptional scriptures are like boundless
oceans, for the scriptures are vast not only in size but also in the scope of their ideas.

Just as the Ocean of Milk is the greatest ocean, rmad-Bhgavatam is the greatest devotional
scripture, unfathomably deep. In the narration of Nradas search for the greatest object of r
Kas mercy, Janamejaya has enthusiastically drunk the exquisitely sweet nectar of the
Bhgavatam. Nonetheless, his thirst is not yet quenched. Because Jaimini has mixed into this
nectar the attractive fragrance emanating from his own lotus mouth, Janamejayas thirst to
hear has become so much stimulated that he cannot hear enough.
BB 2.1.3
TEXT 3
TEXT
tan mt-putrayor vidvan
savda kathyat tayo
sudh-sra-mayo nyo pi
ka-pdbja-lubdhayo
SYNONYMS
tattherefore; mt-putrayoof the mother and son; vidvanO learned one; savda
discussion; kathyatmplease narrate; tayoof the two of them; sudhof nectar; sramayaimbued with the essence; anyaother; apialso; kaof Ka; pda-abjafor
the lotus feet; lubdhayowho were greedy.
TRANSLATION
Therefore, O learned one, please tell me what other nectarean topics were discussed by the
mother and son, who were greedy to enjoy the taste of Kas lotus feet.
COMMENTARY
Although the topics discussed by Uttar and Parkit involve privileged knowledge meant
only for pure devotees of the Lord, Jaimini i is also vidvn, a competent knower of those
secrets.
BB 2.1.4
TEXT 4
TEXT
r-jaiminir uvca
naitat sva-aktito rjan
vaktu jtu ca akyate
sarva-jn ca durjeya
brahmnubhavinm api
SYNONYMS

r-jaimini uvcar Jaimini said; nanot; etatthis; sva-aktitaby ones strength;

rjanO king; vaktumto speak; jtumto understand; caand; akyateis possible;
sarva-jnmfor the knowers of everything; caand; durjeyamdifficult to comprehend;
brahma-anubhavinmwho directly experience the Absolute Truth; apieven.
TRANSLATION
r Jaimini said: O king, to understand or speak about these topics by ones own strength is
impossible. Even all-knowing sages who directly perceive the Absolute Truth find them
difficult to comprehend.
COMMENTARY
The essence of the science of pure devotion to Ka is beyond the power of words to explain
or the mind to comprehend. Even mystics who can see past, present, and future, and even
liberated souls, whose minds are attuned to perceiving transcendental reality, fail to
understand the glories of Goloka revealed in the nectar ocean of rmad-Bhgavatam. Much
more exalted than the spiritual reality of impersonal Brahman is the ultimate reality shared by
the Personality of Godhead and His devotees.
BB 2.1.5
TEXT 5
TEXT
ka-bhakti-rasmbhodhe
prasdd bdaryae
parkid-uttar-prve
nivio rauam ajas
SYNONYMS
ka-bhaktiof Kas pure devotional service; rasa-ambhodhewho is an ocean of the
rasas; prasdtby the mercy; bdaryaeof Bdaryai (ukadeva Gosvm); parkituttarof Parkit and Uttar; prveat the side; niviasitting; arauamI heard;
ajasdirectly.
TRANSLATION
But Bdaryai is an ocean of the rasas of ka-bhakti, and by his mercy I sat near Parkit
and Uttar and directly heard their conversation.
COMMENTARY
If, as Jaimini says, Ka and His devotional service are beyond the mind and words, how was
Jaimini himself able to speak the sublime first part of r Bhad-bhgavatmta? Jaimini
answers that ukadeva Gosvm, the son of Bdaryaa, empowered him. Jaimini was expert

in many departments of Vedic knowledge and had deep realization of the Absolute Truth. But
he was unable to understand and describe Kas glories on the strength of these
qualifications alone; rather, he was empowered by the favor of the exalted Vaiava
ukadeva. Knowing that Jaimini was the only person fit to repeat the conversation between
Parkit and his mother, ukadeva arranged for Jaimini to sit in a place that would be[out]
next to them so he could hear the Bhgavatmta. Since Jaimini heard it and was empowered
by ukadeva Gosvm[out] to understand it properly, the book has the potency to capture the
serious attention of its readers. And because of having been transmitted by the mercy of
exalted devotees, r Bhad-bhgavatmta should be accepted as authentic revealed scripture.
BB 2.1.6
TEXT 6
TEXT
para gopyam api snigdhe
iye vcyam iti ruti
tac chryat mah-bhga
goloka-mahimdhun
SYNONYMS
parammost; gopyamsecret; apieven; snigdheloyal; iyeto a disciple; vcyam
may be spoken; itithus; rutirevealed scripture; tattherefore; ryatmplease hear;
mah-bhgaO most fortunate one; goloka-mahimthe glories of Goloka; adhunnow.
TRANSLATION
The Vedas say that to a loyal disciple one may speak even the most confidential secret.
Therefore, O most fortunate one, now please hear the glories of Goloka.
COMMENTARY
Although what Janamejaya asked Jaimini is confidential, Jaimini is willing to speak because
Janamejaya is fit to hear. This is implied by the epithet mah-bhga, O most fortunate one.
In Part One, Jaimini described the glories of the most intimate devotees of the Supreme Lord,
and now he will describe the glories of Goloka, the place dearest to the Lord. Because this
description glorifies the Lord and His devotees, it is fitting for the Bhgavatmta.
BB 2.1.7
TEXT 7
TEXT
r-ka-karu-sraptra-nirdhra-sat-kathm

rutvbht paramnandapr tava pitmah

SYNONYMS
r-kaof r Ka; karu-sraof the essence of the mercy; ptraof the recipient;
nirdhraabout the determination; sat-kathmthe sacred narration; rutvhaving heard;
abhtwas; parama-nandawith the highest bliss; prfilled; tavayour; pitmah
paternal grandmother.
TRANSLATION
After your grandmother heard the sacred narration about the search for the person most
favored by the essence of Lord Kas mercy, she was filled with the highest bliss.
BB 2.1.8-9
TEXTS 89
TEXT
tdg-bhakti-vieasya
gop-knta-padbjayo
rotu phala-viea tad
bhoga-sthna ca sat-tamam

vaikuhd api manvn

vimant hdi svayam
tac cnkalayant s
papraccha r-parkitam
SYNONYMS
tdkof such; bhakti-vieasyaexceptional devotion; gop-kntaof the lover of the
gops; pada-abjayoto the lotus feet; rotumto hear; phala-vieamthe special fruit;
tatof that; bhoga-sthnamthe place of enjoyment; caand; sat-tamamsuperior;
vaikuhtto Vaikuha; apieven; manvnconsidering; vimantwondering; hdi
in her heart; svayamon her own; tatthat; caand; ankalayantunable to conclude;
sshe; papracchaasked; r-parkitamr Parkit.
TRANSLATION
Exceptional devotion to the lotus feet of the Lord, the lover of the gops, has a special fruit,
and Uttar was eager to hear about that fruit, and about the place where it is enjoyed, which
she thought must be higher than even Vaikuha. Wondering within her heart about these
topics, unable to conclude anything on her own, she inquired from r Parkit.

COMMENTARY
Mother Uttar was uncertain about the identity of the place of r Kas intimate pleasure
pastimes, which she supposed must be more excellent than the majestic kingdom of God,
Vaikuha. Confident of her sons ability to resolve her doubt, she unhesitatingly submitted to
him this question.
BB 2.1.10
TEXT 10
TEXT
rmad-uttarovca
kmin puya-kart
trai-lokya ghi padam
agh ca tasyordhva
sthita loka-catuayam
SYNONYMS
rmat-uttar uvcarmat Uttar said; kminmwho have material desires; puyakartmand who perform auspicious duties; trai-lokyamthe three worlds; ghimfor
householders; padamthe abode; aghmfor those who have renounced their homes;
caand; tasyathan that; rdhvamhigher; sthitamlocated; loka-catuayamthe four
worlds.
TRANSLATION
rmat Uttar said: By performing auspicious duties, householders with material desires can
achieve the three celestial worlds, and persons who have renounced their homes can reach the
four worlds still beyond those.
COMMENTARY
Uttar has some doubts about the identity of the personal abode of r Gopntha, but she does
understand that the devotees whose love is focused on Gopnthas lotus feet deserve to be
elevated to the most excellent destination, a place better than all others. To express this
understanding to her son and properly establish the context for her inquiry, she speaks eleven
verses (texts 10 through 20) describing the various destinations of different grades of
progressive souls. First she mentions the destinations of persons involved in material work,
who are divided into two categoriesthe attached and unattached.
Auspicious duties are those prescribed by the Vedas; they include duties performed as
regular obligations (nitya-karma), duties stipulated for exceptional circumstances (naimittikakarma), and duties performed as optional work for the fulfillment of personal desires (kmya-

karma). The performers of these material activities are generally in the ghastha-rama,
family men with many desires. The destinations for such regulated enjoyers of the fruits of
work are within the three planetary systems Bhr, Bhuvar, and Svar. The karms being
described by Uttar are not ordinary modern materialists; rather, these karms satisfy their
material desires through the auspicious ritual duties of the Vedas.
By virtue of strict celibacy, the perpetual brahmacrs, the vnaprasthas, and the sannyss are
qualified to reach the four highest material planets, namely Mahar, Janas, Tapas, and Satya.
As stated by[out] r ukadeva Gosvm states in the Second Canto of rmad Bhgavatam
(2.6.20):
pds trayo bahi csann
aprajn ya ram
antas tri-lokys tv aparo
gha-medho bhad-vrata
The spiritual world, which consists of three fourths of the Lords energy, is situated beyond
this material world and 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. In other words, those who vow never to create offspring are granted
for their subtle enjoyment the worlds beyond the three systems Bhr, Bhuvar, and Svar.
Everyone else is entangled in household life; instead of adhering to the great vow of
celibacy, they remain addicted to sex.
Householders who are free from material desires and whose only ambition is to execute their
prescribed duties can also reach the higher planets of Mahar and beyond, and those who
sufficiently purify their consciousness can even attain liberation. As Lord Rudra says in the
Fourth Canto of rmad-Bhgavatam (4.24.29):
sva-dharma-niha ata-janmabhi pumn
viricatm eti tata para hi mm
avykta bhgavato tha vaiava
pada yathha vibudh kaltyaye
A person who executes his occupational duty properly for one hundred births becomes
qualified to occupy the post of Brahm, and if he becomes more qualified he can approach
me. But a person directly surrendered to Lord Ka, or Viu, in unalloyed devotional
service is at once promoted to the spiritual planets. I and other demigods attain those planets
after the destruction of the material world.
BB 2.1.11

TEXT 11
TEXT
bhognte muhur vttim
ete sarve praynti hi
mahar-di-gat kecin
mucyante brahma saha
SYNONYMS
bhogaof enjoyment; anteat the end; muhuagain; vttimrebirth in the lower worlds;
etethese; sarveall; prayntithey obtain; hicertainly; maha-diMahar and beyond;
gatwho have reached; kecitsome; mucyanteare liberated; brahma sahaalong
with Brahm.
TRANSLATION
But when their enjoyment ends, all these persons must return to this mundane earth. Only a
select few of those who have reached the planets of Mahar and beyond are liberated along
with Brahm.
COMMENTARY
Materially ambitious people must accept repeated births. Among them, persons dedicated
exclusively to prescribed Vedic duties can achieve liberation when they finish enjoying the
results of their good works. For persons whose renunciation is incomplete, one path of
gradual liberation is to enjoy subtle pleasures on the Mahar, Janas, Tapas, and Satya planets
for a long time and then become liberated along with Lord Brahm when the universe is
finally destroyed. Another gradual path, described in the Upaniads and Vednta-stra, is
known as Arcir-di. On this path the progressing candidate travels one last time through the
higher regions of the universe, enjoying in each of several intermediate stages in bodies more
and more subtle, until he attains liberation.
Karms who do not progress toward liberation enjoy heavenly pleasures temporarily and then
come back down to material endeavors on lower planets. As r Ka says in the Bhagavadgt (9.2021):
trai-vidy m soma-p pta-pp
yajair iv svar-gati prrthayante
te puyam sdya surendra-lokam
ananti divyn divi deva-bhogn
te ta bhuktv svarga-loka vila
ke puye martya-loka vianti

eva tray-dharmam anuprapann

gatgata kma-km labhante
Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship
Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of
Indra, where they enjoy godly delights. When they have thus enjoyed vast heavenly sense
pleasure and the results of their pious activities are exhausted, they return to this mortal planet
again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas
achieve only repeated birth and death.
Mere elevation to the highest planets in the universe cannot assure one liberation from birth
and death. One must give up all material desires. As r Ka states in Bhagavad-gt (8.16),
-brahma-bhuvanl lok/ punar-vartino rjuna: From the highest planet in the material
world down to the lowest, all are places of misery wherein repeated birth and death take
place. Only persons fully dedicated to selfless work can join Lord Brahm in attaining
liberation:
brahma saha te sarve
samprpte pratisacare
parasynte kttmna
pravianti para padam
The fully successful transcendentalists enter the supreme abode along with Brahm during
the final annihilation at the end of Brahms life.
BB 2.1.12
TEXT 12
TEXT
kecit kramea mucyante
bhogn bhuktvrcir-diu
labhante yataya sadyo
mukti jna-par hi ye
SYNONYMS
kecitsome; krameain stages; mucyantebecome liberated; bhognpleasures;
bhuktvenjoying; arci-diuin the realms of fire and so on; labhanteattain; yataya
ascetics; sadyaquickly; muktimliberation; jna-pardevoted to spiritual knowledge;
hicertainly; yewho.
TRANSLATION

Some persons enjoy pleasures in upper regions like the realm of fire and attain liberation
gradually, in stages. And ascetics fully devoted to spiritual knowledge quickly obtain
liberation.
COMMENTARY
Expert practitioners of yoga can follow the Arcir-di path. The first destination on this path is
Arcis, or the region ruled by the god of fire. Beyond Arcis are other regions, such as the circle
of iumra. In the Second Canto of rmad-Bhgavatam(2.2.2431) r ukadeva Gosvm
elaborates on the yogs progress on the Arcir-di path:
vaivnara yti vihyas gata
suumay brahma-pathena oci
vidhta-kalko tha harer udastt
prayti cakra npa aiumram
O king, when a mystic passes over the Milky Way by the illuminating Suum to reach the
highest planet, Brahmaloka, he goes first to Vaivnara, the planet of the deity of fire, wherein
he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to
the circle of iumra, to relate with Lord Hari, the Personality of Godhead.
tad viva-nbhi tv ativartya vior
ayas virajentmanaika
namaskta brahma-vidm upaiti
kalpyuo yad vibudh ramante
This iumra is the pivot for the turning of the complete universe, and it is called the navel
of Viu [Garbhodakay Viu]. The yog alone goes beyond this circle of iumra and
attains the planet [Maharloka] where purified saints like Bhgu enjoy a duration of life of
4,300,000,000 solar years. That planet is worshipable even for the saints who are
transcendentally situated.
atho anantasya mukhnalena
dandahyamna sa nirkya vivam
niryti siddhevara-jua-dhiya
yad dvai-parrdhya tad u pramehyam
At the time of the devastation of the universe, a flame of fire emanates from the mouth of
Ananta. The yog sees all the planets of the universe burning to ashes, and thus he leaves for
Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is
calculated to be 15,480,000,000,000 years.
na yatra oko na jar na mtyur

nrtir na codvega te kutacit

yac cit tato da kpaynida-vid
duranta-dukha-prabhavnudarant
On that planet of Satyaloka, there is neither bereavement nor old age nor death. There is no
pain of any kind, and therefore there are no anxieties, save that sometimes there is a feeling of
compassion for those unaware of the process of devotional service, who are subjected to
unsurpassable miseries in the material world.
tato viea pratipadya nirbhayas
tentmanpo nala-mrtir atvaran
jyotir-mayo vyum upetya kle
vyv-tman kha bhad tma-ligam
After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the
subtle body in an identity similar to that of the gross body, and one after another he gradually
attains stages of existence from earthly to watery, to fiery, glowing and airy, until he reaches
the ethereal stage.
ghrena gandha rasanena vai rasa
rpa ca dy vasana tvacaiva
rotrea copetya nabho-guatva
prena cktim upaiti yog
The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the
palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by
ethereal identification, and the sense organs by material activities.
sa bhta-skmendriya-sannikara
mano-maya deva-maya vikryam
sasdya gaty saha tena yti
vijna-tattva gua-sannirodham
The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of
egoism. There he merges the material modes of nature [ignorance and passion] in that point of
neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the
mahat-tattva, and he comes to the point of pure self-realization.
tentmantmnam upaiti ntam
nandam nanda-mayo vasne
et gati bhgavat gato ya
sa vai punar neha viajjate ga

Only the purified soul can attain the perfection of associating with the Personality of
Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to reach
such devotional perfection is never again attracted by the material world, and he never
returns.
This is the gradual way of liberation. Paramahasas, however, are liberated immediately at
the end of their current life.
BB 2.1.13
TEXT 13
TEXT
bhakt bhagavato ye tu
sa-km svecchaykhiln
bhujn sukha-bhogs te
viuddh ynti tat-padam
SYNONYMS
bhaktdevotees; bhagavataof the Personality of Godhead; yewho; tubut; sakmwith material desires; sva-icchaywillfully; akhilnall; bhujnindulging
in; sukhaenjoyable; bhogpleasures; tethey; viuddhfully purified; yntigo;
tatto that; padamabode.
TRANSLATION
But even the devotees of the Personality of Godhead who still have material desires can enjoy
the pleasures they wish and then become fully purified and go to the Lords abode.
COMMENTARY
Vaiava devotees are more elevated than nondevotee paramahasas. Even a devotee
burdened by material desires is in a better position than an impersonalist free from such
desires. Still, just as both karms and jns are distinguished in terms of their relative freedom
from ulterior desires, so also are bhaktas. Most karms and jns can approach perfection
only gradually; only a few paramahasa-jns achieve immediate liberation. Similarly,
though all Vaiavas are sure candidates for ultimate perfection, the sakma-bhaktas, those
whose devotion to the Personality of Godhead is mixed with desires to control and enjoy,
must first become purified.
Still, although sakma-bhaktas need further purification to qualify for entry into the kingdom
of God, they should never be considered subject to the laws of material nature like the karms
and jns. As stated here, sakma-bhaktas live happily in this world, free from material
restraints (svecchay). They are at liberty to visit all the regions of this world, including the

highest planets, beginning with Mahar, they can reach the subtlest stages on the Arcir-di
path, and they can attain the Vaikuha realms within this universe like vetadvpa and
Rampriya. Avoiding frustration from the deficiencies and miseries that taint every material
situation, sakma-bhaktas find happiness in this world (sukha-bhogn). rla Santana
Gosvm uses the word bhujn (enjoying) in a form of the present tense to indicate that
even while Vaiavas are finishing up their last enjoyment of the material world the power of
the Lords devotional service purifies them enough to demolish all obstacles in their hearts.
Their material business finished, they then achieve the Supreme Lords eternal abode.
BB 2.1.14
TEXT 14
TEXT
vaikuha durlabha muktai
sndrnanda-cid-tmakam
nikm ye tu tad-bhakt
labhante sadya eva tat
SYNONYMS
vaikuhamVaikuha; durlabhamdifficult to be achieved; muktaiby liberated souls;
sndraconcentrated; nandaof ecstasy; citand pure consciousness; tmakam
consisting; nikmfree from selfish desires; yewho; tubut; tatof Him; bhakt
the devotees; labhantereach; sadyaquickly; evaindeed; tatthat.
TRANSLATION
That abode, Vaikuha, is made of concentrated ecstasy and pure consciousness. Even for
liberated souls it is difficult to attain. But the Lords devotees who are free from selfish
desires reach it at once.
COMMENTARY
Mother Uttar now tells her son, Parkit, what she understands about the transcendental
nature of Vaikuha. Parkit has heard similar general descriptions of the Vaikuha
atmosphere from ukadeva Gosvm in the Second and Tenth Cantos of rmad-Bhgavatam:
na yatra klo nimi para prabhu
kuto nu dev jagat ya ire
na yatra sattva na rajas tama ca
na vai vikro na mahn pradhnam
para pada vaiavam mananti tad
yan neti netty atad-utsiskava

visjya daurtmyam ananya-sauhd

hdopaguhyrha-pada pade pade
What to speak of the celestial demigods empowered to rule over mundane creatures, in that
transcendental state there is no supremacy of devastating time, which controls even the
demigods themselves. Nor is there the mode of material goodness, nor passion, nor ignorance,
nor even the false ego, nor the material Causal Ocean, nor the material nature. The
transcendentalists desire to avoid everything godless, for they know that supreme situation in
which everything is related with the Supreme Lord Viu. Therefore a pure devotee in
absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the
Lord at every moment, taking them into his heart. (Bhgavatam 2.2.1718)
tasmai sva-loka bhagavn sabhjita
sandaraym sa para na yat-param
vyapeta-saklea-vimoha-sdhvasa
sva-davadbhir puruair abhiutam
pravartate yatra rajas tamas tayo
sattva ca mira na ca kla-vikrama
na yatra my kim utpare harer
anuvrat yatra sursurrcit
Very much satisfied with the penance of Lord Brahm, the Personality of Godhead was
pleased to manifest His personal abode, Vaikuha, the supreme planet above all others. That
transcendental abode of the Lord is adored by all self-realized persons freed from all miseries
and fear of illusory existence. In the spiritual world there is neither the mode of passion, nor
the mode of ignorance, nor a mixture of both, nor is there adulterated goodness, nor the
influence of time or My itself. Only the pure devotees of the Lord, who are worshiped both
by demigods and by demons, reside in the spiritual world as the Lords associates.
(Bhgavatam 2.9.910)
iti sacintya bhagavn
mah-kruiko hari
daraym sa loka sva
gopn tamasa param
satya jnam ananta yad
brahma-jyoti santanam
yad dhi payanti munayo
gupye samhit

After deeply considering, the all-merciful Supreme Personality of Godhead Hari revealed to
the cowherd men His abode, which is beyond material darkness. Lord Ka revealed the
indestructible spiritual effulgence, which is unlimited, conscious, and eternal. Sages see that
spiritual existence in trance, when their consciousness is free of the modes of material
nature. (Bhgavatam 10.28.1415)
Now, in texts 14 through 19, Uttar similarly explains in a general way the transcendental
existence of Vaikuha. The Lords impersonal effulgence faintly reflects the spiritual
atmosphere of Vaikuha, which is the fullest manifestation of the Absolute Truth.
Having reestablished a personal relationship with the Lord, pure Vaiavas attain Vaikuha.
Impersonalists, however, at best attain the brahma-jyotir effulgence, where they realize their
eternal existence without knowing their relationship with the Lord or the ecstatic pleasure that
comes from serving Him in that relationship. In other words, the Vaikuha atmosphere is a
super-intensified version of the brahma-jyotir sky, and thus the life enjoyed by the Lords
devotees in Vaikuha is much more wonderful than the comparatively insignificant pleasure
of merging into the brahma-jyotir.
BB 2.1.15
TEXT 15
TEXT
tatra r-ka-pdbjaskt-sev-sukha sad
bahudhnubhavantas te
ramante dhik-ktmtam
SYNONYMS
tatrathere; r-kaof r Ka; pda-abjaat the lotus feet; sktdirect; sevof
service; sukhamthe happiness; sadalways; bahudhin many ways; anubhavanta
experiencing; tethey; ramanteenjoy; dhik-ktacondemned in which; amtamthe
nectar of immortality.
TRANSLATION
The pure devotees living in Vaikuha enjoy forever in varied ways the happiness of directly
serving r Kas lotus feet. In comparison, the nectar of liberation appears condemned.
COMMENTARY
For the residents of Vaikuha, God is not a distant abstraction. They see Him always and
serve Him directly. For them that service is never tedious or degrading, but is always sheer
enjoyment.

BB 2.1.16
TEXT 16
TEXT
jna-bhakts tu tev eke
uddha-bhakt pare pare
prema-bhakt pare premapar premtur pare
SYNONYMS
jna-bhaktdevotees attached to knowledge; tubut; teuamong them; ekesome;
uddha-bhaktpure devotees; pareothers; aparestill others; prema-bhaktdevotees
in love of God; pareothers; prema-pardevotees exclusively dedicated to love of God;
prema-turdevotees painfully obsessed by love of God; pareothers.
TRANSLATION
Among the Supreme Lords devotees, some are devotees attached to knowledge, and others
are pure. Still others are situated in love of God, others are immersed in love of God, and yet
others are painfully overwhelmed by love of God.
COMMENTARY
Vaiavas develop their love of God to different extents and thus in any given lifetime attain
different destinations. Jna-bhaktas cultivate devotional service mixed with the pursuit of
knowledge. Their interests focus on subjects such as the greatness of devotion to the lotus feet
of the Supreme Lord. For them devotional service consists of activities within the ninefold
practice of sdhana-bhakti. An example of such a Vaiava is Lord abhadevas son Bharata
Mahrja. Next, uddha-bhaktas want only devotional service to the Personality of Godhead,
without any mixture of fruitive work, knowledge, or renunciation. Ambara Mahrja is a
typical uddha-bhakta. Prema-bhaktas like r Hanumn are endowed with mature ecstatic
love. They perpetually serve the Lord with full-hearted enthusiasm, being interested only in
the loving affection, intimate association, and opportunities for service that they find at the
lotus feet of their beloved supreme master. Still other devotees are prema-para-bhaktas, like
rmn Arjuna and his brothers. They are not interested in the process of bhakti itself, but
only in prema, ecstatic love. By the causeless mercy of the Lord, entirely pure prema of the
highest quality has arisen in their hearts, binding them by ropes of eagerness to see the Lord
and enjoy friendly talks and other intimate dealings with Him. Finally, premtura-bhaktas,
such as the Ydavas, headed by rmn Uddhava, are overwhelmed by the incessant bliss of

prema and the intense desire to relish all the transformations of that prema and its related
ecstasies.
Although everyone in Vaikuha has prema, we must recognize different degrees of prema.
The natural perfection of uddha-bhakti is prema-bhakti, which is higher because devotees
who have reached prema have special qualities not found in those who have attained only
uddha-bhakti. And beyond prema-bhakti, the prema-para devotees are more elevated, and the
premtura devotees still more.
BB 2.1.17
TEXT 17
TEXT
tratamyavatm e
phale smya na yujyate
tratamya tu vaikuhe
kathacid ghaate na hi
SYNONYMS
tratamya-vatmon different levels; temof these; phalein results; smyam
sameness; na yujyateis not appropriate; tratamyamhierarchy; tuhowever; vaikuhe
in Vaikuha; kathacitin any way; ghaate nadoes not take place; hicertainly.
TRANSLATION
Since the levels of these devotees are various, it seems unfitting that the results they achieve
be the same. But in Vaikuha no hierarchies exist.
COMMENTARY
Without higher and higher levels of enjoyment and realization of the greatness of God, the
five different levels of bhakti would be incomplete. To award the same results to devotees of
differing levels of attraction would not befit the perfect and all-compassionate Personality of
Godhead. And how could all the Lords devotees be satisfied by only one kind of
reciprocation? Thus there is a need for hierarchy in the varieties of devotion and the
corresponding moods in which the Lord reciprocates. In Vaikuha, however, such a
hierarchy is impossible to find, because the atmosphere of that place is purely spiritual.
BB 2.1.18
TEXT 18
TEXT
paryavasyati srpyasmpydau ca tulyat

na ryate para prpya

vaikuhd adhika kiyat
SYNONYMS
paryavasyatithe result comes; srpyain the perfection of having a form like the Supreme
Lords; smpyain the perfection of living in close proximity to the Supreme Lord; dau
and so on; caand; tulyatequality; na ryateis not heard of; paramanother;
prpyamgoal to be attained; vaikuhtthan Vaikuha; adhikamhigher; kiyatat all.
TRANSLATION
It follows that among devotees in Vaikuha there is equality even in the special Vaikuha
perfections, such as living near the Supreme Lord or attaining a form like His. And a goal
higher than Vaikuha is unheard of.
COMMENTARY
Someone might think that even though all devotees in Vaikuha share equally in the bliss of
serving the Personality of Godhead, some hierarchy of greater and lesser engagements can be
discerned. Indeed, it seems that in Vaikuha the Lords pastimes of supreme rulership and
opulence are manifest more fully to some devotees than to others, just as in the material world
the Lord is more intimately revealed to devotees who worship Him by brahma-satra (the
sacrifice of transcendental knowledge) than to those who worship Him at the grosser level of
karma-satra (mere ritual sacrifice). In Vaikuha some devotees, such as those stationed as
doorkeepers at the boundaries of the Lords kingdom, seem to be relative outsiders compared
to devotees who have more intimate services, such as massaging the Lords lotus feet.
Ultimately, however, in Vaikuha all these varieties of devotional service are equal,
displaying but minor variations in the mood of dsya-rasa in reverence.
The many kinds of Vaikuha perfection are equal manifestations of the same basic servitude.
Those perfections include srpya (having a transcendental body with four arms and other
features like the Lords) and smpya (living close to the Lord as one of His associates or
servants). There are also other such perfections. Those others, implied in this verse by the
ending -dau in the word smpydau, are attainments such as being posted as commander of
the Lords army or as a personal servant massaging the Lords feet or dressing His hair. The
perfection of syujya, merging into the existence of God, is prized by impersonalists but is not
found in Vaikuha. Rather than a devotional perfection, syujya is a form of impersonal
liberation. Even demons who hate the Personality of Godhead are sometimes given syujya as
a reward for constantly meditating on the Lord as an enemy. But anyone who has tasted
devotional service to the Supreme Lord rejects syujya.

Someone might ask, But cant a devotee in Vaikuha achieve some special perfection by
virtue of being exceptionally qualified? No, this verse replies. Since Vaikuha is a place in
which all desires are fulfilled, nothing there beyond the perfections already easily available
remains to be achieved.
BB 2.1.19
TEXT 19
TEXT
tat-pradea-vieeu
sva-svabhva-vieata
sva-sva-priya-viepty
sarvem astu v sukham
SYNONYMS
tatof that (Vaikuha); pradea-vieeuin particular regions; sva-svabhvaaccording
to their natures; vieataindividual; sva-sva-priyadear to each one; vieaindividual;
aptyby their achievements; sarvemof all; astu vof course there is; sukham
happiness.
TRANSLATION
Of course, all the devotees in each distinct region of Vaikuha are completely happy, for they
have all achieved what by their own specific natures they desire.
COMMENTARY
Granting that devotees in select parts of Vaikuha are empowered to enjoy special privileges
according to their unique devotional moods, there may still remain doubt about where the
most confidential devotees of the Lord reside. Within the realm of Vaikuha a few special
places do exist, such as Ayodhy and Dvrak, where more intimate forms of pure devotional
service are manifest. For each replica abode of the Lord on earth there is an original abode in
Vaikuha. As stated in scripture,
y yath bhuvi vartante puryo bhagavata priy
ts tath santi vaikuhe tat-tal-llrtham dt
On this earth there are many sacred cities dear to the Personality of Godhead, and all of them
also exist in Vaikuha, where they are revered for their importance in the Lords various
pastimes.
Mother Uttar is speaking as if the liberated devotees of Vaikuha represent all five varieties
of Vaiavasjna-bhaktas, uddha-bhaktas, prema-bhaktas, prema-para-bhaktas, and

premtura-bhaktas. In fact, however, she speaks without much conviction, because as far as
she understands, the devotees of Vaikuha are not divided into such categories.
BB 2.1.20
TEXT 20
TEXT
par kh gata tat-tadrasa-jtyatocitam
athpi rsa-kt-tdgbhaktnm astu k gati
SYNONYMS
parmultimate; khmlimit; gatamattained; tat-tateach individually; rasaof
transcendental reciprocation; jtyataccording to the mode; ucitamsuitable; atha api
nonetheless; rsa-ktof the performer of the rsa dance (Ka); tdksuch; bhaktnm
of the devotees; astuthere should be; kwhat; gatidestination.
TRANSLATION
They have all attained the ultimate limit of happiness, each in his own kind of ecstatic
reciprocation with the Lord. But what place is destined for the exceptional devotees of the
performer of the rsa dance?
COMMENTARY
Well, someone might ask, if there is a hierarchy of greater and lesser devotees in
Vaikuha, then only some of them are fully happy. Is that proper? Arent devotees of the
Supreme Lord, especially those who have attained Vaikuha, greater than mere liberated
souls? Dont they enjoy the highest happiness, above that of liberation?
The current verse clears this doubt. All the residents of Vaikuha enjoy incomparable
happiness, but some gradation of happiness still exists because each devotee relishes a
mixture of ecstasies that make up his individual devotional mood, or rasa. It is natural,
therefore, that according to a devotees sthyi-bhva, the predominating mood of his ecstatic
rasa, he receive a particular degree and kind of happiness. Nonetheless, each devotee thinks
that his happiness is perfect and complete, because it exactly suits his personality.
Having acknowledged this, Mother Uttar next expresses her own doubt about the devotees of
Ka, whose spontaneous love for the Lord is greater than all other varieties of prema. In
Vaikuha is there a special place where those devotees can enjoy the supreme happiness they
deserve?

Within Uttars question are the following implications: The uddha-bhaktas, in their worship
of the Supreme Lord, enjoy greater ecstasy than the jna-bhaktas. But although the devotees
in Vaikuha find themselves in a hierarchy that would normally cause envy, quarrel, and
other kinds of conflict, those devotees are free from jealousy and other faults, which are the
root causes of pain and lamentation. Without this purity they could not reside in Vaikuha.
Being affectionately attached to one another in sublime prema, they all feel ever-increasing
happiness in their worship of the Lord.
As already mentioned, the uddha-bhaktas, whose devotion to the Lord does not depend on
the pleasure of life in Vaikuha, are higher than the more conditional jna-bhaktas. That
being so, what about the status of devotees still more elevated? What about the Lords best
servants, the prema-bhaktas, who are indifferent to all possible selfish concerns? What about
the Lords supreme friends, the prema-para-bhaktas, who receive His unconditional special
favor? And what about His closest loved ones, the premtura-bhaktas, who are bound by the
most intimate relationships with the Lord and who live only for His satisfaction? What special
place can be found in Vaikuha for those superexcellent devotees?
The Skanda Pura explains that exceptional regions do exist in Vaikuha. Vaikuha has
transcendental cities such as Ayodhy and Dvrak, which, like their counterparts on earth,
are filled with the Supreme Lords personal associates and paraphernalia. In those supreme
places the Lord is always present in His most attractive forms. Thus, for example, in the
Ayodhy region of Vaikuha devotees of the standard of Hanumn constantly see the Lord of
the Raghus, Lord Rmacandra, attended by r St, Lakmaa, and the rest of His entourage.
Those devotees continue to enjoy the happiness of being His servants, just as they did while
present with the Lord during His pastimes on earth, and their ambitions are fulfilled in every
conceivable way. Similarly, in the Dvrak of Vaikuha devotees like r Yudhihira and his
family worship Ka as the darling son of Devak, the friend of Arjuna, the younger brother
of Balarma, the beloved of Rukmi and Satyabhm. The Pavas continue to serve Ka
in their own homes with the same friendship as during His avatra. And also in Dvrak the
Ydavas, including exalted souls like Uddhava, worship and serve Ka as their own master,
regarding Him as more valuable than their wealth, their power, and their very lives. In the
endless manifold transformations of pure love, the Ydavas, their inner and outer
consciousness surcharged with bliss, enjoy as much happiness as they desire.
In Vaikuha these devotees enjoy life just as they did when present with their most dear Lord
on the earth, where they enjoyed the supreme good fortune of serving His lotus feet, receiving
His mercy, relishing pure love for Him, and sharing in His pastimes. That the Supreme Lords

earthly and Vaikuha pastimes have these features in common does not diminish the
greatness of the spiritual world, because whether in the material or the spiritual world, all the
Lords devotees are objects of His infinite compassion. Even if devotees occupy higher and
lower positions, the differences pale beside the inconceivably desirable, overwhelming
ecstasies of pure love of God.
Still, we should recognize a natural hierarchy in the varieties of devotional service. Because
jna-bhaktas harbor some attachment to knowledge, the pure ecstasies of prema do not
develop in their hearts, even while they live in Vaikuha. The transcendental happiness they
deserve is confined mostly to their mental activities. uddha-bhaktas enjoy a greater
happiness, which enlivens all their senses through hearing and chanting about the Lord,
remembering Him, and so on. And prema-bhaktas feel even greater happiness through all
their internal and external senses, because while seeing the Lord and serving Him in various
ways they constantly meditate on Him with love. Prema-para-bhaktas cherish yet a higher
standard of happiness, which they taste in their friendly dealings with the Lord, in their
talking freely with Him, and in their intense moods of separation and meeting. That
transcendental happiness floods their entire being. And premtura-bhaktas know the ultimate
extreme of happiness; they are immersed in the unending and most intense loving expectation
of seeing the Lord, sharing pastimes with Him, and exchanging countless intimate dealings
with Him. Every fiber of their existence is surcharged with such happiness, which always
exceeds their greatest expectations.
Therefore, since various levels of sdhana bring various degrees of perfection, it is undeniable
that in Vaikuha, where happiness reaches its ultimate limits, some devotees enjoy more
happiness and some less. And in the final issue, those who practice the highest mode of the
Lords devotional service achieve one last extreme of perfection, the ecstasy known only by
those whose love focuses exclusively on the lotus feet of the divine paramour of the gops.
Relative to this, the position of all other devotees is inferior. The nature of Vaikuha, the
spiritual kingdom, is such that each devotee, regardless of his mood of devotion, feels that in
pursuing the tendencies of his heart in his own relationship with the Lord the happiness he
tastes is unsurpassable. Still, Uttar wants to know what special destination awaits the Lords
most exceptional devotees, those overflowing with spontaneous love for the lotus feet of r
Nanda-kiora.
BB 2.1.21
TEXT 21
TEXT

ye sarva-nairapekyea
rdh-dsyecchava param
sakrtayanti tan-nma
tda-priyat-may
SYNONYMS
yewho; sarvato everything; nairapekyeawith indifference; rdh-dsyaservitude to
r Rdh; icchavadesiring; paramonly; sakrtayantithey chant; tatHis; nma
name; tdasuch; priyatwith love; mayfull.
TRANSLATION
They chant His names and are full of unique love for Him. Indifferent to everything else, they
want only to become servants of r Rdh.
COMMENTARY
The devotees of r Rdh, who is the dearmost beloved of Lord Madana-gopla, are not
impersonalists void of desires. They are fully confident that if r Rdhik accepts them as
Her servants, everything they desire will be achieved, and more. The privilege of serving r
Rdh is the rarest goal of life, and it is fitting that this privilege be attainable only by
executing the most excellent of sdhanas. That is to say, one can please Her Divine Grace
only by the sacrifice of purely chanting the names of r Rsa-rasika, the hero of the rsa
dance. In sweet voices the servants of r Rdh always melodiously and loudly chant Kas
names. Such devotees are worthy to engage in such elevated service because their hearts are
filled with the supreme variety of spontaneous ecstatic love for Ka.
BB 2.1.22
TEXT 22
anyem iva te ca
prpya ced hn na tpyati
aho nanda-yaodder
na sahe td gatim
SYNONYMS
anyemof others; ivalike; temtheir; caand; prpyamthe object of attainment;
cetif; htmy heart; na tpyatiwill not be satisfied; ahooh; nanda-yaod-deof
Nanda, Yaod, and others; na saheI cannot tolerate; tdmsuch; gatima destination.
TRANSLATION

If those special devotees attain only the same perfection as others, my heart will be left
discontent. For such devotees as Nanda and Yaod to reach only the same destinationto
me the very thought is intolerable.
COMMENTARY
Someone might propose that r Mathur-pur, like Ayodhy and Dvrak, may be located in
Vaikuha. The devotees of Rdh and Ka may thus have their Vaikuha Gokula where
they can enjoy pastimes with the Lord and feel happiness greater than that of the Ydavas,
just as the Ydavas enjoy happiness greater than that of the Pavas. Uttar, however, is not
satisfied with this proposal. She cannot tolerate having the devotees of Gokula categorized
with other, ordinary Vaiavas.
BB 2.1.23
TEXT 23
TEXT
vividhn mahimn hi
yatra kh par par
kon paryavasyanti
samudre sarito yath
SYNONYMS
vividhnmof various; mahimnmexcellences; hiindeed; yatrain whom; kh
the limits; par parmost extreme; konmmillions; paryavasyantiaccumulate;
samudrein the ocean; saritarivers; yathas.
TRANSLATION
Varied and countless excellences flow into those devotees, like rivers into the ocean.
COMMENTARY
All varieties of perfection are fully manifest in the devotees of Gokula. Those devotees are
perfectly beautiful, charming, and graceful, and they are endowed with the valuable assets of
religious duty, economic development, sense gratification, renunciation, knowledge,
realization, devotion, and pure love of God. All these perfections are present within them to
the utmost degree possible for finite living beings. Whenever r Bhad-bhgavatmta
depicts the glories of devotees lesser than the residents of Gokula, its purpose is to highlight
the greater glories of the Gokula-vss and demonstrate that all varieties of excellence flow
ultimately into the residents of Gokula, just as the waters of all rivers flow at last into the
ocean.
BB 2.1.24

TEXT 24
TEXT
tad-artham ucita sthnam
eka vaikuhata param
apekitam avaya syt
tat prakyoddharasva mm
SYNONYMS
tat-arthamfor that reason; ucitamappropriate; sthnamplace; ekamone; vaikuhata
parambeyond Vaikuha; apekitamexpected; avayamcertainly; sytthere should
be; tatthat; prakyaby revealing; uddharasvaplease deliver; mmme.
TRANSLATION
Therefore a suitable place must surely exist for them, beyond Vaikuha. Please reveal it to
me and rescue me.
COMMENTARY
In this verse Mother Uttar sums up her inquiry. She reasons that there must be some place
even greater than Vaikuha, a place suitable for the enjoyment of devotees like r Nanda
and Yaod. That place should have certain qualifications. It should be devoid of thought that
the Lord is the supreme all-powerful controller (in other words, it should be free from awe
and reverence). It should be untainted by flaws that impede the growth of ecstatic love. It
should be invisible to those who are addicted to dry knowledge. And it should be
approachable only by those dearmost servants of the Lord who delight in being caught under
the sway of a prema untasted in this world or any other. That place should be the quintessence
of attractiveness, a place fully enriched with the unique, indescribable bliss of transcendental
rasa. It should be sweeter than the sweet, superior to the superior, describable only by great
saints who forever relish the taste of r Kas lotus feet, saints like Nrada, for surely he
must sing the glories of that place with his v. Such a unique place must certainly exist,
Uttar thinks, but because it is most confidential and I am not very intelligent I am unable to
ascertain its identity. Therefore, lost in an ocean of sadness, in waves of doubt, in deep
currents of confusion, she asks her son, Parkit, to reveal that place to her by describing it in
words. By doing this he will lift her out of the ocean of sorrow.
Of course, the blessed district of Mathur, the best of all places, is already manifest on earth
and can most certainly provide r Nanda and others the exceptional happiness of taking part
in the Lords wonderful pastimes. But Uttar has doubts because that Mathur is within the
material world. Thus she is asking whether another transcendental location exists for the

pastimes of Ka and His favorite devotees. To external vision the modern residents of the
earthly Mathur seem subject to the bodily transformations of disease, old age, and death and
so appear entangled in mundane illusion. Unlike the Lords abode in Vaikuha, the Mathur
on earth does not seem to award immediate perfection to everyone who merely steps into it.
So Uttar doubts whether the earthly Mathur is in fact the ultimate goal of human endeavor.
And she suspects that at the time of the universal annihilation or of the partial annihilation of
the three middle planetary systems, the district of Mathur may disappear.
This question raised by Mother Uttar, although subtle and therefore difficult, will gradually
be answered by Parkit through the story of Gopa-kumra. First Parkit will describe r
Goloka in the spiritual world as the destination of Kas most intimate devotees, and then he
will speak about the pleasure pastimes Ka performs both there and in the Mathur on earth.
Although the earthly Mathur is located within the material realm, it remains untouched by
the influence of illusion, just as the Supreme Lord Himself, His devotees, and His pastimes
remain unaffected by illusion when they descend to the material world. As r Nrada Muni
will state later in r Bhad-bhgavatmta (2.5.55):
nn-vidhs tasya paricchad ye
nmni ll priya-bhmaya ca
satyni nityny akhilni tadvad
ekny anekni ca tni viddhi
All the paraphernalia of the Lords service, including His names, His pastimes, and His
favorite abodes, assume various forms. You should understand that just as each of these forms
is eternally real, each is simultaneously one and many.
Yogamy, the spiritual energy of the Lord, arranges for the present-day residents of Mathur
to appear to undergo material transformations. The Lords spiritual energy does this to delude
the nondevotees and satisfy the Lords devotees, just as she prevents nondevotees from
feeling ecstasy even after having personal audience of the Lord, the embodiment of highest
bliss. This subject will be explained later, in the narration of Gopa-kumras sojourn in
Tapoloka.
That the glories of earthly Mathur are hidden from ordinary eyes indicates the greatness of
that abode. Indeed, the earthly Mathur and its glories are eternal; they are not destroyed even
when the universe is annihilated. Devotees who think that Mathur may in the future
disappear are mistaken, because in fact Mathur is beyond destruction, even by the Lords
ultimate divine weapon, the Sudarana disc, which is the governing force underlying material
time, the destroyer of the worlds. All the same, Mother Uttar is asking about some other

supreme place because the greatness of earthly Mathur is not at once perceived and because
many people have not heard about the wonderful activities the Personality of Godhead
displays there.
In fact the glories of the earthly Mathur in some ways surpass those of the spiritual planet
Goloka, and r Bhad-bhgavatmta, therefore, will describe how Gopa-kumra, after
realizing the glories of Goloka, learned about this from r Nrada. The original Personality
of Godhead r Ka descends to Mathur in this world with all His beauty and other
attributes to exhibit unprecedented playful activities. And when the entire universe or the
three middle planetary systems are destroyed, the earthly Mathur becomes invisible and
merges back into r Goloka. In other words, Mathur is not destroyed; it remains unchanged,
above the wheel of time. But because the Lords pastimes are then no longer perceivable in
Mathur on earth, it seems that the Personality of Godhead continues to enjoy Himself only in
the corresponding spiritual realm, Goloka. And so r Goloka is considered the ultimate
destination of spiritual endeavor.
r Nrada may sometimes ascribe to Mathur on earth glories even greater than those of
Goloka, but that is not contradictory. Since the two places are in essence nondifferent,
whatever is said about one of them is true of the other.
BB 2.1.25
TEXT 25
TEXT
r-jaiminir uvca
mtur eva mah-ramyapranennandita suta
t natv sru-romcam
rebhe pratibhitum
SYNONYMS
r-jaimini uvcar Jaimini said; mtuof his mother; evamthus; mah-ramyamost
pleasing; pranenaby the inquiry; nanditadelighted; sutathe son; tmto her;
natvbowing down; sa-aruwith tears; roma-acamand bodily hairs standing on end;
rebhebegan; pratibhitumto reply.
TRANSLATION
r Jaimini said: Delighted by this most pleasing inquiry from Mother Uttar, her son,
Parkit, bowed down to her and began his reply. Tears poured from his eyes, and his bodily
hairs stood on end.

COMMENTARY
Parkit will begin his reply by complimenting his mother for her excellent question and by
offering respects to his worshipable Lord.
BB 2.1.26
TEXT 26
TEXT
r-parkid uvca
r-ka-jvite mtas
tadya-virahsahe
tavaiva yogya prano ya
na kto ya ca kaicana
SYNONYMS
r-parkit uvcar Parkit said; r-kafor r Ka; jvitewhose existence;
mtamy dear mother; tadyaof Him; virahathe separation; asahewho cannot
tolerate; tavayour; evaindeed; yogyapraiseworthy; pranaquestion; ayamthis;
nanot; ktamade before; yawhich; caand; kaicanaby any persons.
TRANSLATION
r Parkit said: My dear mother, for you, who live only for r Ka, separation from Him
is intolerable. This question of yours is most praiseworthy. No one has ever asked this
question before.
COMMENTARY
Parkit wishes to encourage his mother so that her mind will easily focus on what he is about
to say. He calls her r-ka-jvit, which means either one who lives only for r Ka or
one whom r Ka brought back to life, the second meaning alluding to Kas saving
the life of Uttar by stopping the brahmstra of Avatthm. Uttar is known for having
suffered greatly in separation from Ka. As Sta Gosvm described in the First Canto of
rmad-Bhgavatam (1.10.9-10):
subhadr draupad kunt
vira-tanay tath
gndhr dhtarra ca
yuyutsur gautamo yamau
vkodara ca dhaumya ca
striyo matsya-sutdaya
na sehire vimuhyanto

viraha rga-dhanvana
Subhadr, Draupad, Kunt, Uttar, and Gndhr, and Dhtarra, Yuyutsu, Kpcrya, and
Nakula and Sahadeva, and Bhmasena and Dhaumya, and ladies such as the daughter of
Matsya all nearly fainted because it was impossible for them to bear separation from Lord
Ka.
King Vira, the father of Uttar, was adopted along with his sister, Satyavat, by a fisherman
(Matsya). Since Vira was also called Matsya, the name Matsya-sut (daughter of a
fisherman) can indicate either Satyavat or her niece Uttar. If we take the second of these
alternatives, Uttar is mentioned twice in these two verses, indicating that she hankered for
Ka in separation even more intensely than the others. Therefore it is quite appropriate for
her to ask so confidentially about Kas devotional service. Tavaiva yogya prana means
The only relevant question is yours [tava eva]. Few other persons would have had the
proper devotional attitude to ask such a question.
BB 2.1.27
TEXT 27
TEXT
nija-priya-sakhasytra
r-subhadr-pater aham
yena pautratay garbhe
tava saj-janma lambhita
SYNONYMS
nijaown; priya-sakhasyaof His dear friend (Arjuna); atrahere; r-subhadr-pateof
the husband of r Subhadr; ahamI; yenaby whom; pautratayas a grandson;
garbhein the womb; tavayour; sat-janmathe auspicious birth; lambhitaobtained.
TRANSLATION
Ka Himself granted me the fortunate privilege to be born here, from your womb as a
grandson of His dear friend Arjuna, the husband of r Subhadr.
COMMENTARY
Parkit realizes that only by the special mercy of r Ka will he be able to answer his
mothers question, and accordingly he offers his homage to Ka. In texts 27 through 31 he
first describes the favors Ka showed him throughout his life.
In this verse the word atra (here) has several related meanings: Parkit was born in the
holy land of Bhrata-vara, in its most pious central region, in the human species, in a dynasty
of great katriyas, and from the womb of Uttar as the grandson of Kas friend Arjuna. His

birth was sat, auspicious, because it was connected with Ka. Ka protected Parkits
unborn body from mutilation by the weapon of Avatthm. And Parkits grandmother was
Subhadr, Kas sister, not any other of Arjunas wives.
BB 2.1.28
TEXT 28
TEXT
garbhntare ca dhta-cakra-gadena yena
brahmstrato ham avita sahito bhavaty
blye nareu nija-rpa-parkaa ca
nto muhu parama-bhgavatocita yat
SYNONYMS
garbha-antarewithin the womb; caand; dhtaholding; cakradisc; gadenaand club;
yenaby whom; brahma-astratafrom the brahmstra weapon; ahamI; avita
protected; sahitatogether with; bhavatyyour good self; blyein childhood; nareu
among men; nija-rpafor His form; parkaamto the searching; caand; ntaled;
muhurepeatedly; parama-bhgavataof topmost Vaiavas; ucitamworthy; yat
which.
TRANSLATION
To protect both me and you from the brahmstra weapon, Ka appeared within your womb
holding His disc and club. In my childhood He led me to search constantly among men for
His own form, a meditation worthy of the most exalted Vaiavas.
COMMENTARY
When Lord Ka entered the womb of Uttar to protect her embryo, He assumed His fourarmed form and used both His disc and His club to dispel the brahmstra. This pastime is
described in the First and Tenth Cantos of rmad-Bhgavatam:
katajka gad-pim
tmana sarvato diam
paribhramantam ulkbh
bhrmayanta gad muhu
With four long, beautiful arms, earrings of fiery gold, eyes blood red with fury, and His club
constantly encircling Him like a shooting star, the Lord whirled about the child.
(Bhgavatam 1.12.9)
drauy-astra-vipluam ida mad-aga
santna-bja kuru-pavnm

jugopa kuki gata tta-cakro

mtu ca me ya araa gaty
Because my mother surrendered unto Lord Kas lotus feet, the Lord, Sudarana cakra in
hand, entered her womb and saved my body, the body of the last remaining descendant of the
Kurus and the Pavas, which was almost destroyed by the fiery weapon of Avatthm.
(Bhgavatam 10.1.6)
The sight of the Lords beautiful form within his mothers womb greatly impressed the
unborn Parkit:
aguha-mtram amala
sphurat-puraa-maulinam
apvya-darana yma
taid vsasam acyutam
rmad-drgha-catur-bhu
tapta-kcana-kualam
The Lord was only thumb high, but He was all transcendental. He had a beautiful, blackish,
infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. The
Lord was enriched with four hands and with earrings of molten gold. Thus He was seen by the
child. (Bhgavatam 1.12.8-9)
All through his childhood, Parkit tried to find the same Lord he had seen in the womb.
Whenever he saw a similar-looking person he would ask himself, Is this the same one?
rmad-Bhgavatam (1.12.30) describes the origin of his name:
sa ea loke vikhyta
parkid iti yat prabhu
prva dam anudhyyan
parketa narev iha
He would become famous in the world as Parkit [examiner] because he would come to
examine all human beings in his search for that personality whom he saw before his birth.
Thus he would come to constantly contemplate the Lord. In this way, even in early
childhood Parkit always meditated on the all-attractive form of r Ka.
BB 2.1.29
TEXT 29
TEXT
yennuvart mahat guai kto
vikhypito ha kali-nigrahea

sampdya rjya-riyam adbhut tato

nirvedito bhsura-pa-dpant
SYNONYMS
yenaby which; anuvartattended; mahatmof great saints; guaiwith the qualities;
ktamade;

vikhypitafamous;

sampdyagaining;

ahamI;

rjya-riyamroyal

kali-nigraheaby

opulence;

subduing

adbhutmwonderful;

Kali;
tata

subsequently; nirveditamade to renounce; bhsurathrough the agency of a brhmaa;

paof a curse; dpantby the causing to give.
TRANSLATION
By Him I was endowed with the qualities of great saints and made famous for subduing Kali.
By faithfully following Him I gained wonderful royal opulences. Then, through a brhmaas
curse, He made me renounce everything.
COMMENTARY
By r Kas blessings, Parkit had many saintly qualities, like selfless care for the people,
respect for brahminical authority, and strict adherence to his promises. These qualities he
inherited from his ancestors, who were pious kings. As the brhmaa astrologers told
Yudhihira Mahrja at the time of Parkits birth:
prtha prajvit skd
ikvkur iva mnava
brahmaya satya-sandha ca
rmo darathir yath
O son of Pth, this child will be exactly like King Ikvku, son of Manu, in maintaining all
those who are born. And in following the brahminical principles, especially in being true to
his promise, he will be exactly like Rma, the Personality of Godhead, the son of Mahrja
Daaratha.
ea dt araya ca
yath hy aunara ibi
yao-vitanit svn
dauyantir iva yajvanm
This child will be a munificent donor of charity and protector of the surrendered, like the
famous King ibi of the Unara country. And he will expand the name and fame of his
family like Bharata, the son of Mahrja Duyanta.
dhanvinm agrar ea
tulya crjunayor dvayo

huta iva durdhara

samudra iva dustara
Amongst great bowmen, he will be as good as the two Arjunas [Pava Arjuna and
Krtavrya Arjuna]. He will be as irresistible as fire and as unsurpassable as the ocean.
mgendra iva vikrnto
nievyo himavn iva
titikur vasudhevsau
sahiu pitarv iva
He will be as strong as a lion, and as worthy a shelter as the Himlaya Mountains. He will be
forbearing like the earth, and as tolerant as his parents.
pitmaha-sama smye
prasde giriopama
raya sarva-bhtn
yath devo ramraya
In equanimity of mind he will be like his grandfather Yudhihira or Brahm. He will be
munificent like iva, the lord of the Kailsa Hill. And he will be the resort of everyone, like
the Supreme Personality of Godhead Nryaa, who is even the shelter of the goddess of
fortune.
sarva-sad-gua-mhtmye
ea kam anuvrata
rantideva ivodr
yaytir iva dhrmika
The child will be almost as good as Lord r Ka by following in His footsteps. In
magnanimity he will become as great as King Rantideva, and in religion like Mahrja
Yayti.
dhty bali-sama ke
prahrda iva sad-graha
He will be like Bali Mahrja in patience and a staunch devotee of Lord Ka like Prahlda
Mahrja. (Bhgavatam 1.12.1925)
While on a victory tour of his kingdom, Parkit came to Kuruketra, on the shore of the eastflowing Sarasvat, and there confronted Kali, the personification of the modern age. Kali, in
the form of a dra, was committing violence against a cow and a bull, who were actually the
goddess Earth and personified Religion. Parkit subdued Kali, and thus for the duration of his

own reign he limited the spread of Kalis influence. For this accomplishment he became
world-famous.
By Kas grace Parkits rule was a source of amazement to everyone. The kingdom was
free from disturbance and abundant in wealth. But Parkit lost interest in his royal opulence
in a moment, when cursed by gi, the son of the sage amka. The brhmaas son cursed
the king thus:
iti laghita-maryda
takaka saptame hani
dakyati sma kulgra
codito me tata-druham
On the seventh day from today a snake-bird will bite that most wretched member of the
dynasty because of his having broken the laws of etiquette by insulting my father.
(Bhgavatam 1.18.37)
Parkit understood, however, that this curse was also Kas arrangement for his benefit;
otherwise, the king would never have committed such an offense against a pure sage, the
young son of the sage would never have cursed the king, or Ka would have empowered the
king to neutralize the curse. The immediate effect of the curse was to awaken Parkits sense
of renunciation:
tasyaiva me ghasya parvareo
vysakta-cittasya ghev abhkam
nirveda-mlo dvija-pa-rpo
yatra prasakto bhayam u dhatte
The Supreme Personality of Godhead, the controller of both the transcendental and mundane
worlds, has graciously overtaken me in the form of a brhmaas curse. Because of my being
too much attached to family life, the Lord, in order to save me, has appeared before me in
such a way that only out of fear I will detach myself from the world. (Bhgavatam 1.19.14)
Because Parkit was engrossed in household obligations, he considered himself sinful. But he
was grateful that r Ka, just to draw him close, appeared to him in the form of the
brhmaas curse. When an attached person in family life receives such a curse, he naturally
becomes frightened. This is auspicious for the conditioned soul because fear can help inspire
renunciation and in renunciation Ka can be achieved. Therefore Ka arranged for the
brhmaa boy to curse Parkit.
BB 2.1.30
TEXT 30

TEXT
tac-chiya-rpea ca mat-priya ta
sarvya pa nilayndha-kpt
r-vsudevena vikya nta
pryopaveya mati dyu-nadym
SYNONYMS
tatof him (the brhmaa sage amka); iya-rpeain the form of a disciple (his son
gi); caand; matto me; priyamdear; tamthat; sarvyabeing made to hear;
pamthe curse; nilayaof home; andha-kptout of the blind well; r-vsudevenaby
r Vsudeva (Ka); vikyabeing pulled; ntabeing led; prya-upaveyato fast till
death; matimto the decision; dyu-nadymby the river of heaven (r Gag).
TRANSLATION
When I heard of that curse, I took it as most welcome. r Vsudeva, in the form of a
brhmaas disciple, was dragging me out of the blind well of family life and guiding me to
choose to fast till death on the shore of the celestial Gag.
COMMENTARY
By another fortunate circumstance, someone informed Parkit that he was cursed to die in
seven days. Had Parkit remained unaware of this news, he would never have gone to the
bank of the Gag to fast in preparation for death. Although Parkit has poetically described
the brhmaas curse as a cause of fear, the truth is that when Parkit learned of the curse he
was unfearing and even pleased. He was already hoping for such a reaction to his offense.
Thus he says here, mat-priya tam: I took it as most welcome. In the last chapter of the
First Canto of rmad Bhgavatam (1.19.2), just before hearing of the curse, Parkit
expressed his mind:
dhruva tato me kta-deva-heland
duratyaya vyasana nti-drght
tad astu kma hy agha-niktya me
yath na kury punar evam addh
Due to neglecting the injunctions of the Supreme Lord, I must certainly expect some
difficulty to overcome me in the near future. I now desire without reservation that the
calamity come directly upon me at once, for in this way I may be freed of the sinful reaction
and not commit such an offense again. He wanted the reaction to come immediately, without
delay (nti-drght). And he wanted the punishment to fall directly on himself (addh), rather
than on one of his sons or someone else.

Here Parkit calls his family life a blind well, a well from which he was incapable of lifting
himself. r Ka very kindly pulled him out of that well and brought him to the shore of the
celestial river Gag. Ka, as Lord Vsudeva, the presiding Deity of consciousness, also
attracted Parkits mind to the idea of fasting from food and drink until death. Because the
Lord personally took control of him, Parkit did not remain in his palace and try to counteract
the curse by performing yaja (sacrifice) and pryacitta (atonement for an accidental fall into
sinful activity).
Ka is Vsudeva, the Supersoul of all, and He is the son of r Vasudeva, who is a reservoir
of supreme compassion and gentleness. Therefore it was only natural for Ka to favor His
dear devotee Parkit by arranging such a circumstance.
BB 2.1.31
TEXT 31
TEXT
munndra-gohym upadeya tattva
uktman yena bhaya nirasya
pramodya ca sva-priya-saga-dnt
kathmta samprati ca prapyye
SYNONYMS
muni-indraof most eminent sages; gohymin the assembly; upadeyabeing taught;
tattvamthe Supreme Truth; uka-tmanin the form of ukadeva; yenaby whom;
bhayamfear; nirasyabeing dispelled; pramodyabeing delighted; caand; sva-priya
of His dear devotees; sagaof the association; dntby the gift; kath-amtamthe nectar
of His topics; sampratinow; caand; prapyyeI shall help you drink.
TRANSLATION
In the assembly of most eminent sages, the Lord dispelled my fear by explaining the truth
through ukadeva. And the Lord delighted me by granting the association of His dear
devotees. Now I shall help you drink the nectar of topics about the Lord.
COMMENTARY
Many eminent sages like Vasiha, Parara, Vysa, and Nrada assembled to witness
Parkits passing away. The word gohym, which sometimes means in a discussion,
indicates that first there was some debate among the sages, as described in r Hari-bhaktisudhodaya:
tena te devat-tattva
p vdn vitenire

nn-stra-vido vipr
mitha sdhana-daai
harir daiva ivo daiva
bhskaro daivam ity uta
kla eva svabhvas tu
karmaiveti pthag jagu
Having been asked the truth about the Supreme Lord, the sages, who were expert in many
scriptures, expounded a number of different theories. Each sage tried to refute the validity of
what the others recommended for spiritual practice. They made various opposing claims:
Hari is the Supreme Lord. iva is the Supreme Lord. The sun is the Supreme Lord.
Time is the Supreme. Mans nature is supreme. Karma is supreme.
The word gohym can also mean in the assembly. Taken that way, it indicates that what
ukadeva told Parkit was irrefutably authoritative because the greatest sages of the universe
unanimously approved it. The philosophical disagreements ended with the arrival of
ukadeva. Through ukadeva, the son of Vysa, Ka Himself imparted to Parkit the
essential spiritual instructions of rmad-Bhgavatam. ukadeva enlightened Parkit in two
ways. By teaching the factual nature of the body and the soul, he removed Parkits fearhis
fear of the bite of the snake-bird Takaka and of the cycle of birth and death. And by teaching
about transcendental topics such as the glories of devotional service to the Personality of
Godhead, ukadeva filled Parkit with joy.
By the time Parkit spoke this verse to his mother, his divine spiritual master had already
gone away, and the time for death had arrived. But Ka continued to favor Parkit by again
blessing him with the association of a saintly Vaiava, namely his own mother. Parkit
therefore says to her, Now let me serve you hari-kathmta, the excellent nectarean topics of
the Lord. To be able to drink hari-kathmta in the company of the Lords beloved devotees
is the most desirable achievement in life.
BB 2.1.32
TEXT 32
TEXT
ka praamya nirupdhi-kpkara tam
savardhya vipra-vacandarato ghta
svasynta-klam idam eka-man bruve te
pranottara sakala-vaiava-stra-sram
SYNONYMS

kamto Ka; praamyapaying my obeisances; nirupdhiunconditional; kpof

mercy; karamthe reservoir; tamto Him; savardhyabeing postponed; vipraof the
brhmaa; vacanafor the words; darataout of respect; ghtamaccepted; svasya
my; antaof the demise; klamthe time; idamthis; eka-manwith one-pointed
attention; bruveI shall speak; teyou; pranato the question; uttaramthe answer;
sakalaof all; vaiava-straVaiava scriptures; sramthe essence.
TRANSLATION
I bow down to Him, r Ka, the reservoir of causeless mercy. Out of respect for the words
of the brhmaa, I have accepted the appointed time for my demise. That time being
momentarily delayed, I shall answer your question with one-pointed attention by describing
the essence of all Vaiava scriptures.
COMMENTARY
Someone might suggest it inappropriate for a saintly person like Parkit Mahrja to
advertise his own good qualities. Anticipating such a doubt, Parkit explains that everything
praiseworthy he has said about himself is due only to the causeless mercy of Ka. Ka is
the source of all undeserved mercy; if we see a generous person act kindly to someone
undeserving, that kindness is but a small portion from the original, infinite repository of
causeless mercy. Thus, Parkit submits, even though I am the most fallen and unworthy
soul, devoid of good qualities, many excellences have appeared in me, and these are nothing
other than excellences of Ka. My speaking praise of myself, therefore, is faultless.
These moments are supposed to be the last of King Parkits life, but somehow they are being
extended so that he has time to satisfy his mother, who wants to hear the essence of the nectar
of rmad-Bhgavatam. Parkit thus intends to give full attention to his answer, even at the
cost of the yogic meditation he should perform while preparing for death.
BB 2.1.33
TEXT 33
TEXT
ruti-smtn vkyni
skt ttparyato py aham
vykhyya bodhayitvaitat
tv santoayitu kama
SYNONYMS
rutiof rutis; smtnmand of smtis; vkynithe statements; sktliterally;
ttparyataby the implication of their purports; apialso; ahamI; vykhyyaby

explaining; bodhayitvmaking you understand; etatthis; tvmyou; santoayitumto

satisfy; kamaam capable.
TRANSLATION
I could satisfy your request by explaining to you the statements of the rutis and smtis, both
in their literal meaning and in their implications.
COMMENTARY
One way to answer his mothers inquiry would be to systematically explain the authoritative
philosophical statements of revealed scriptures. To do this, he would carefully have to discern
which scriptural passages should be accepted literally and which need to be interpreted
conditionally or figuratively to agree with what has already been established as real.
BB 2.1.34
TEXT 34
TEXT
tathpi sva-guro prpta
prasdt saaya-cchidam
atretihsam dau te
vyaktrtha kathaymy amum
SYNONYMS
tath apinonetheless; sva-guroof my spiritual master; prptamobtained; prasdtby
the mercy; saayadoubts; chidamwhich destroys; atrataking this opportunity;
itihsama history; daufirst; teyour; vyakta-arthamfor the clarification; kathaymi
I shall tell; amumthis.
TRANSLATION
But I prefer to clarify this subject for you by first relating a history I learned by the mercy of
my spiritual master. This narration will dispel your doubts.
COMMENTARY
Vysa never formally initiated his son ukadeva Gosvm, and ukadeva never formally
initiated his student Parkit. Nonetheless, the entire tradition of hearing rmad-Bhgavatam
in the transcendental bhgavata line of disciplic succession rests on the foundation of the
relationship between ukadeva and Parkit as guru and disciple.
Parkit will recount in his own words the essence of what he heard from his guru, taking care
to present the literal facts in the most straightforward way. He does not want his mother to
suffer any confusion or doubt.
BB 2.1.35

TEXT 35
TEXT
vipro nikicana kacit
pur prgjyotie pure
vasann ajta-strrtho
bahu-dravia-kmyay
SYNONYMS
vipraa brhmaa; nikicanapoor; kacitcertain; purlong ago; prgjyotie pure
in the city of Prgjyotia; vasanwas living; ajtanot knowing; stra-arthathe
meaning of the scriptures; bahu-draviaafter much wealth; kmyayhankering.
TRANSLATION
Long ago in the city of Prgjyotia there lived a poor brhmaa. He was ignorant of the
teachings of scripture, and he hankered after abundant wealth.
BB 2.1.36-37
TEXTS 3637
TEXT
tatratya-dev kmkhy
raddhaynu-dina bhajan
tasy sakt tuy
svapne mantra dakaram

lebhe madana-goplacarambhoja-daivatam
tad-dhyndi-vidhnhya
skd iva mah-nidhim
SYNONYMS
tatratyaof that place; devmthe goddess; kma-khymKmkhy; raddhay
faithfully; anu-dinamevery day; bhajanworshiping; tasy saktfrom her; tuy
who was satisfied; svapnein a dream; mantramthe mantra; daa-akaramof ten
syllables; lebhehe received; madana-goplaof Madana-gopla; caraa-ambhojathe
lotus feet; daivatamwhose object of worship; tatof that; dhyna-difor the meditation
and so on; vidhnawith the prescriptions; hyamincluded; sktdirectly; ivaas if;
mah-nidhima great treasure.
TRANSLATION

Every day he would faithfully worship Kmkhy, the goddess of that place. And when she
became satisfied he received from her in a dream the ten-syllable mantra for worshiping the
lotus feet of Madana-gopla. The goddess also gave him instructions on how to meditate upon
the mantra and perform various details of practice. The mantra manifested itself before him
like a valuable treasure-chest opened right before his eyes.
COMMENTARY
This brhmaa lived in the northeast of India, in what is now the state of Assam. His city,
Prgjyotia, had been the capital of Bhaumsura during the time of the advent of Lord Ka.
The brhmaa had never studied the scriptures properly and had never heard a basic
explanation of their message from authorized teachers. That such an unfortunate fool achieved
all his ambitions is proof of the potency of the mantra he received.
The ten-syllable gopla-mantra is defined in esoteric terms in the book Krama-dpik, an old
Vaiava tantra by Keava crya. Vedic and tantric mantras should be chanted only by
qualified persons who have received them through proper initiation. Therefore, when books
discuss these mantras, special efforts are made to disguise the exact syllables of the mantra.
Sometimes a few syllables are changed or inverted in the description, or sometimes, as in the
Krama-dpiks presentation of this gopla-mantra, the explanation is impossible to
understand by those who are unfamiliar with the cryptic code being used. Thus Krama-dpik
describes the ten-syllable gopla-mantra as follows: rg sottara-danta ro vmki-yugdvityo ra, l aurir blo balnuja-dvayam athkara-catukam. The holder of the bow
arga, the upper teeth, then ra, and the second letter conjoined with the goddess Vnk,
then the bearer of the trident, and auri, and Bla, and twice the younger brother of Bala, and
four more syllables.
The Deity worshiped by this mantra is r Madana-gopla, who happens to be the worshipable
Deity of rla Santana Gosvm. Kmkhy Dev gave the brhmaa not only the mantra but
also the method for meditating on the mantras Deity; and, as implied by the word di (and
so on), she also told him how to touch ones body to sanctify it with the syllables of the
mantra and how to worship the Deity through various means, including appropriate hand
gestures.
How was the brhmaas attention attracted away from his worship of Dev? The goplamantra made such a vivid impression on him that he completely forgot his other religious
activities.
BB 2.1.38
TEXT 38

TEXT
devy-deena ta mantra
vivikte satata japan
dhanecchy nivtto bhl
lebhe ca hdi nirvtim
SYNONYMS
devof the goddess; deenaon the order; tamthat; mantrammantra; viviktein a
private place; satatamconstantly; japanchanting; dhanafor wealth; icchyfrom the
desire; nivttadetached; abhthe became; lebhehe obtained; caand; hdiin his
heart; nirvtimsatisfaction.
TRANSLATION
On the order of the goddess, he chanted the mantra constantly to himself in a secluded place.
Gradually he gave up his desire for wealth, and his heart became satisfied.
COMMENTARY
The brhmaa was so foolish that he ignored the advice of the goddess and dismissed the
mantra as the false creation of a dream. She then appeared to him in a second dream to repeat
her instructions.
BB 2.1.39
TEXT 39
TEXT
vastu-tattvnabhijo nyat
sa kicit pra-laukikam
sdhana kila sdhya ca
vartamnam amanyata
SYNONYMS
vastu-tattvaof the real facts; anabhijaignorant; anyatother; sahe; kicit
something; pra-laukikamin the next world; sdhanamthe means; kilaindeed;
sdhyamthe goal; caand; vartamnamexisting; amanyatathought.
TRANSLATION
Ignorant of the real facts, he thought that something other than this mantra, something in the
next life, must be his means of success and the goal of his endeavors.
COMMENTARY
Lacking discrimination, the brhmaa was unable to recognize the value of the mantra
relative to other things in his life; his judgment of what to accept and what to reject was

impaired. But by the grace of the mantra, his mind, previously uninterested in the next life,
now began to turn in that direction. The goddess had withheld from him knowledge about the
full power of this mantra, and so he was imagining other goals and means of success. But as
we shall see later in this narration, the effectiveness of the gopla-mantra, even when
knowledge about it is lacking, is evidence of its great potency. The mantra bestows all
benefits even when chanted without faith or understanding.
BB 2.1.40
TEXT 40
TEXT
ghdika parityajya
bhramas trtheu bhikay
gato nirvhayan deha
gag-sgara-sagamam
SYNONYMS
gha-dikamhis home and so on; parityajyaleaving; bhramanwandering; trtheu
among various pilgrimage places; bhikayby begging; gatahe went; nirvhayan
maintaining; dehamhis body; gag-sgaraof the river Gag and the ocean;
sagamamto the meeting place.
TRANSLATION
He left his home and other connections and began wandering among pilgrimage places,
maintaining his bodily needs by begging. And thus he traveled to the place where the Gag
meets the ocean.
COMMENTARY
The brhmaas chanting gradually increasing its effect, he soon gave up sinful activities and
needless sense gratification and took up a renounced life.
BB 2.1.41
TEXT 41
TEXT
viprn gag-tae payat
sarva-vidy-viradn
sva-dharmcra-niratn
pryao ghio bahn
SYNONYMS

viprnbrhmaas; gag-taeon the shore of the Gag; apayathe saw; sarva-vidy

in all fields of knowledge; viradnproficient; sva-dharma-crain their prescribed
duties; niratnfixed; pryaafor the most part; ghiafamily men; bahnmany.
TRANSLATION
There on the shore of the Gag he saw many brhmaas, mostly family men, who were
expert in all fields of knowledge and devoted to performing their prescribed duties.
COMMENTARY
Since the trtha he was visiting, Gag-sgara, was in southern Bengal at the confluence of the
Gag and the sea, the brhmaas he met were Bengalis. They were expert in the fourteen
Vedic departments of learning enumerated in the Viu Pura (3.6.27):
agni ved catvro
mms nyya-vistara
dharma-stra pura ca
vidy hy et caturdaa
The four Vedas, their six supplements, the Puras, the Dharma-stras, the Mms
interpretation of the Vedas, and the elaborate science of Nyya logicthese are the fourteen
departments of learning.
BB 2.1.42
TEXT 42
TEXT
tair varyamnam cra
nitya-naimittikdikam
vayaka tath kmya
svarga urva tat-phalam
SYNONYMS
taiby them; varyamnambeing described; cramproper behavior; nityaregular
duties; naimittikaoccasional duties; dikamand so on; vayakamobligatory; tath
and; kmyamoptional, for the fulfillment of personal desires; svargamheaven; urva
he heard; tatof these; phalamthe fruit.
TRANSLATION
He heard them describe regular and occasional duties one is obliged to perform, optional
duties for particular desires, and the fruit of these actsattainment of heaven.
COMMENTARY

Brhmaas initiated into the Vedic rituals are expected to perform certain sacrifices regularly
as a matter of duty, sacrifices like the Agnihotra yaja, which must be done twice every day,
at sunrise and sunset. Such brhmaas may also be obliged to execute other rituals because of
special circumstances in their lives, when, for example, they must perform the rddha
memorial on the anniversary of an elders death. Besides these obligatory nitya and naimittika
duties, a brhmaa may also elect to undertake certain sacrifices and vows, called kmya
rituals, to fulfill personal ambitions. Thus there are three kinds of duties for Vedic brhmaas.
The brhmaa from Prgjyotia-pura may have heard the local brhmaas of Gag-sgara
thus glorify the principles of dharma:
cra-prabhavo dharmo
dharmasya prabhur acyuta
Dharma arises from proper behavior, and the Lord of dharma is the infallible Personality of
Godhead.
sad-cravat pus
jitau lokv ubhv api
A person who possesses good behavior has conquered both this world and the next.
The local brhmaas may have also glorified heaven as the fruit of dharma with such words
as these:
yan na dukhena sambhinna
na ca grastam anantaram
abhilopanta ca
sukha tat svar
The happiness of the residents of heaven is untainted, never consumed by misery, and it
comes to them just as they desire. . (Vdrtha of Gaddhara Bhaa)
BB 2.1.43
TEXT 43
TEXT
nn-sakalpa-vkyai ca
tad-anuhna-nihatm
dv tatrodita-raddha
pravtta ikita sa tai
SYNONYMS
nnvarious; sakalpa-vkyaiwith statements of firm intention; caand; tatof these
(vows); anuhnafor the performance; nihatmthe determination; dvseeing;

tatrain this; uditaarose; raddhahis faith; pravttabecame engaged; ikita

taught; sahe; taiby them.
TRANSLATION
From the various words they spoke to express their determined vows, he saw how firm the
brhmaas were in their intentions to perform these duties. His faith aroused, he began to
follow this process according to their instructions.
COMMENTARY
The brhmaa not only heard the glories of dharma in theory but saw exemplars practicing
what they preached. He heard them declare their intentions (sakalpas) to perform such duties
as bathing daily in the Gag and then watched as they diligently carried these duties out.
Although in all his life he had received no useful spiritual education, these brhmaas were
now carefully teaching him the principles of dharma according to their understanding.
BB 2.1.44
TEXT 44
TEXT
devy-jdarato mantram
api nitya raho japan
tat-prabhvn na lebhe nta
santoa teu karmasu
SYNONYMS
devof the goddess; jfor the order; darataout of respect; mantramhis mantra;
apistill; nityamregularly; rahain private; japanchanting quietly; tatof it;
prabhvtby the influence; na lebhehe did not obtain; antainner; santoam
satisfaction; teutheir; karmasuin the ritual activities.
TRANSLATION
Out of respect for the goddesss order, he regularly continued to chant his mantra quietly in
private. And by the influence of the mantra, he felt no inner satisfaction from those rituals.
COMMENTARY
Attraction to worshiping the Supreme Lord defeats attraction to lesser religious practices.
BB 2.1.45
TEXT 45
TEXT
sa nirvidya gata k
dadara bahu-dea-jn

yati-pryn jans tatrdvaita-vykhy-vivdina

SYNONYMS
sahe; nirvidyabecoming uninterested; gatawent; kmto Vras; dadarahe
saw; bahu-dea-jnborn in many different regions; yatirenounced sannyss; pryn
mostly;

jannpeople; tatrathere; advaitaof strict

monism;

vykhyof the

interpretation; vivdinaproponents.
TRANSLATION
He therefore lost interest and went to K, where he saw people from many different regions,
especially sannyss propounding the theory of monism.
BB 2.1.46
TEXT 46
TEXT
vivevara praamydau
gatv prati-maha yatn
natv sambhya virma
te prve cakra sa
SYNONYMS
viva-varamto Lord Vivevara; praamyaoffering obeisances; daufirst; gatv
going; prati-mahamto each rama; yatnto the sannyss; natvbowing down;
sambhyahaving discussions; virmamrest; temof them; prvein the company;
cakratook; sahe.
TRANSLATION
He first offered his obeisances to Lord Vivevara and then visited the various ramas, where
he bowed down to the sannyss, had discussions with them, and rested in their company.
COMMENTARY
As the deity Vivevara, Lord iva presides over his sacred abode of K, also known in
Sanskrit as Vras and known popularly as Benares.
BB 2.1.47
TEXT 47
TEXT
vdeu uddha-buddhn
te pi-tala-stha-vat
moka bodhayat vkyai

sra mene sa tan-matam

SYNONYMS
vdeuin philosophical talks; uddha-buddhnmwhose intelligence was pure; temof
them; pi-talain the palm of ones hand; stha-vatas if held; mokamliberation;
bodhayatmwho were explaining; vkyaiby the words; sramessential; mene
considered; sahe; tattheir; matamopinions.
TRANSLATION
The intelligence of these sannyss was pure, or at least it seemed so from their philosophical
talks. Their words described liberation as something readily available, as if held in the palm of
ones hand, and this inspired him to accept their opinions as perfect.
BB 2.1.40
TEXTS 4849
TEXT
vann avirata nysamokotkara-pari sa
tebhyo vednta-vkyni
maikary samcaran

snna vivevara payas

te sage praysata
miea-bhogn bhujna
sannysa kartum iavn
SYNONYMS
vanhearing; aviratamwithout cease; nysato renunciation; mokaof liberation;
utkaraand to the excellence; paridedicated; sahe; tebhyafrom them; vedntavkynistatements of Vednta; maikarymat the holy site Maikarik; samcaran
performing; snnamhis ritual bath; vivevaramLord Vivevara; payanseeing;
temof them; sagein the association; apraysataeffortlessly; miapalatable;
iato his taste; bhognfood; bhujnapartaking of; sannysamthe renounced order
of life; kartumto take up; iavnhe began to desire.
TRANSLATION
He would constantly hear from them descriptions of the Vednta doctrine, glorifying
renunciation and liberation. He would bathe at Maikarik-gha and have darana of Lord

Vivevara, and, without having to work for his meals, he would enjoy tasty food to his liking
in the company of the sannyss. He thus developed the desire to become a sannys himself.
BB 2.1.50
TEXT 50
TEXT
sva-japya gauravd devys
tathnta-sukha-lbhata
atyajann ekad svapne
payat tan-mantra-devatm
SYNONYMS
sva-japyamthe chanting of his mantra; gauravtout of respect; devyfor the goddess;
tathand; antainner; sukhapleasure; lbhatabecause of obtaining; atyajannot
giving up; ekadone day; svapnein a dream; apayathe saw; tat-mantraof that
mantra; devatmthe Deity.
TRANSLATION
Still, out of respect for the goddess, and because it gave him pleasure within, he never gave up
chanting his mantra. And one day he saw the Deity of his mantra in a dream.
COMMENTARY
The Prgjyotia-pura brhmaas faith was damaged by the impersonal propaganda he heard
in K, by which his hope to meet the Lord of the universe was replaced with a false hope to
merge into oneness. Nonetheless, he went on with his mantra-japa because he held the
goddess Kmkhy in awe and was unwilling to violate her order. Despite his weakened faith
in the mantra, it continued to exert its transcendental influence. His heart could derive no
substantial contentment from the promises of the Vednta texts, because he spontaneously felt
more gratification from chanting Lord Goplas mantra. Perhaps the brhmaas attraction to
liberation could never have been dispelled had r Gopla, the Deity of his mantra, not
personally appeared in his dream. Or perhaps his hope for liberation would have dissipated
anyway by the power of the mantra. In any case, his heart changed.
BB 2.1.51
TEXT 51
TEXT
tan-mah-ramyatka
paramnanda-gocara
taj-japnya-pravttau hi

na lebhe sa mano-balam
SYNONYMS
tatof Him (r Gopla); mahgreat; ramyatby the charm; kaattracted; paramanandathe greatest ecstasy; gocaraexperiencing; tatof that (mantra); japathan the
chanting; anyaother; pravttaufor engagements; hiindeed; na lebhedid not obtain;
sahe; manamental; balamstrength.
TRANSLATION
The charm of r Gopla attracted him and gave him the greatest ecstasy. And thereafter he
could no longer find the mental strength to engage in anything other than chanting his mantra.
COMMENTARY
He no longer felt any enthusiasm for sannysa or liberation, what to speak of sacred baths and
other rituals.
BB 2.1.52
TEXT 52
TEXT
iti-kartavyat-mho
dna san svapnam gata
tay devy sahgatya
tatrdia ivena sa
SYNONYMS
iti-kartavyatabout specifically what he should do to fulfill his duties; mhaconfused;
dnadepressed; sanbecoming; svapnama dream; gatahe experienced; tayher;
devy sahaalong with the goddess; gatyawho came; tatrathere; diainstructed;
ivenaby Lord iva; sahe.
TRANSLATION
Confused about what he should do, he became depressed. Then, in another dream, Lord iva
came to him, along with the goddess, to instruct him.
COMMENTARY
His heart was drawn to Lord Gopla, but his mind was in a dilemma: Should I take sannysa
and strive for liberation, or should I just chant my mantra? Such is the likely result of
fellowship with impersonalists: ones determination becomes fickle, and one cannot choose
the right thing to do. In this third appearance in the brhmaas dreams, the goddess
Kmkhy brought along her husband, the lord of K, to make her presentation more
convincing.

BB 2.1.53
TEXT 53
TEXT
m mrkha kuru sannysa
druta r-mathur vraja
tatra vndvane vaya
prrthas tva bhaviyasi
SYNONYMS
mdo not; mrkhaO foolish one; kurutake; sannysamthe renounced order;
drutamimmediately; r-mathurmto r Mathur; vrajago; tatrathere; vndvane
in the Vndvana forest; avayamnecessarily; pra-arthafulfilled in all ambitions;
tvamyou; bhaviyasiwill become.
TRANSLATION
[Lord iva said:] Foolish man, dont take sannysa! Go at once to r Mathur. There in the
Vndvana forest you will surely fulfill all your desires.
BB 2.1.54
TEXT 54
TEXT
sotkaho mathur gantu
muhus t krtayas tata
sa tad-dea-dia gacchan
prayga prpa vartmani
SYNONYMS
sa-utkahawith eagerness; mathurmto Mathur; gantumto go; muhurepeatedly;
tmthat (Mathur); krtayanglorifying; tatathen; sahe; tat-deaof that district;
diamin

the

direction;

gacchangoing;

praygamat

Prayga;

prpaarrived;

vartmanion the way.

TRANSLATION
Eager to go to Mathur, the brhmaa set off toward that district, all the while chanting its
glories. On the way he came to Prayga.
COMMENTARY
The brhmaa headed west, repeatedly chanting, Mathur! Mathur!.
BB 2.1.55
TEXT 55

TEXT
tasmil+ lasan-mdhava-pda-padme
gagrita-r-yamun-manoje
snnya mghoasi trtha-rje
prptn sa sdhn atao dadara
SYNONYMS
tasminthere; lasatshining; mdhavaof Lord Mdhava; pda-padmeat the lotus feet;
gag-ritasheltered in the Gag; r-yamunat the divine Yamun; mana-je
charming; snnyafor taking a bath; mghain the month of Mgha (January-February);
asiat dawn; trtha-rjeat the king of holy places; prptnwho had come; sahe;
sdhnspiritual persons; ataaby the hundreds; dadarasaw.
TRANSLATION
There at the king of holy places, by the charming Yamun within the Gag, he found
hundreds of saints who had gathered near the effulgent lotus feet of Lord Mdhava to bathe at
dawn in the month of Mgha.
COMMENTARY
Prayga is called the king of trthas because there one discovers ones hearts devotion for the
Personality of Godhead. At Prayga the Gaga and Yamun unite, and downstream from their
confluence the Yamun is considered present on one side of the Gaga. This is the Yamun
within the Gaga. Gag and Yamun are not only physically united at Praygathey also
share an intimate bond of love for Ka.
BB 2.1.56
TEXT 56
TEXT
te sad-gta-nati-stavdibhi
r-viu-pjotsavam aikatbhita
tan-nma-sakrtana-vdya-nartanai
premrta-ndai ruditai ca obhitam
SYNONYMS
temof them; sadconstant; gtawith singing; natioffering of obeisances; stavadibhiprayers and so on; r-viur Viu; pjof worshiping; utsavama festival;
aikatahe saw; abhitaall around; tatHis; nma-sakrtanawith chanting of the holy
names; vdyamusic; nartanaiand dancing; premin pure love; rta-ndaiwith
plaintive cries; ruditaiwith sobbing; caand; obhitamattractive.

TRANSLATION
On every side before him, he saw them conducting a great festival of worship for r Viu,
with expressions of joyous devotion like constant singing, offering of obeisances, and
recitation of prayers. The loud congregational chanting of the Lords names, along with
music, dancing, sobbing, and plaintive cries of love, was attractive.
COMMENTARY
In addition to what the verse specifically mentions, the brhmaa saw the elaborate
arrangements for feeding and worshiping the Lord in His Deity form. This same Deity, Bindu
Mdhava, was seen by Lord Caitanya Mahprabhu when He visited Pryaga.
BB 2.1.57
TEXT 57
TEXT
so budho vismaya prpto
vaiavn pcchati sma tn
he gyak vandino re
daa-vat ptino bhuvi
SYNONYMS
sahe; abudhainnocent; vismayamamazement; prptaobtained; vaiavnthe
Vaiavas; pcchati smaasked; tnthem; he gyakO singers; vandina reO
offerers of prayers; daa-vatlike rods; ptinaO you who are falling; bhuvion the
ground.
TRANSLATION
Innocent, ignorant, and amazed, he said to those Vaiavas, Excuse me, you singers, you
reciters of prayers, and you who are falling on the ground like rods.
COMMENTARY
Never before having seen such behavior or even heard of it, the brhmaa didnt know what
to think. He was unaware of Vaiava etiquette and unable to distinguish the Vaiavas from
ordinary stage performers and court reciters. And so he naively interrupted the sakrtana and
addressed the Vaiavas disrespectfully. He could see only their external behavior but not
their internal spiritual status.
BB 2.1.58-59
TEXTS 58-59
TEXT
bho vdak nartak re

rma-keti-vdina
rodak ramya-tilak
cru-ml-dhar nar

bhavataika kaa svasth

na kolhalam arhatha
vadateda vidhaddhve ki
ka vrcayatha sdaram
SYNONYMS
bho vdakO chanters; nartak reO dancers; rmaRma; kaKa; itithus;
vdinaO you who are saying; rodakyou who are crying; ramyacharming; tilak
whose auspicious marks on the forehead; crubeautiful; mlgarlands; dharwearing;
narmen; bhavatyou; ekamone; kaamfor a moment; svasthbecoming calm;
nanot; kolhalamcommotion; arhathayou should make; vadataplease tell; idam
this; vidhaddhveyou are performing; kimwhat; kamwhom; vor; arcayathayou are
worshiping; sa-daramwith respect.
TRANSLATION
My dear musicians, dear chanters and dancers, loudly crying out Rma Ka, you men
adorned with beautiful tilaka and attractive garlands, please calm down for a moment and stop
making such a racket! What is this ceremony you are observing? Whom are you so reverently
worshiping?
COMMENTARY
He mistook some of the Vaiavas for ordinary musicians, dancers, and chanters of mundane
slogans, but at least he admired the beauty of their viu-tilaka, which resembled in form a
temple of Viu. Since he was unaware of the transcendental value of the sound of the
Supreme Lords names sung loudly in public congregation, he judged the sakrtana to be
needless noise. He assumed that these people had meaningful work to do and wondered why
they were neglecting their duties to indulge in frivolity. Or, as he suggested in his questions,
he thought this might be some strange kind of ritual duty or even the unusual worship of some
deity.
BB 2.1.60
TEXT 60
TEXT
tac chrutvopahasanti sma

kecit ta kecid abruvan

re mha t tiheti
ke py cur dna-vatsal
SYNONYMS
tatthat; rutvhearing; upahasanti smalaughed; kecitsome; tamhim; kecitsome;
abruvansaid; re mhaO fool; tmquiet; tiharemain; itithus; ke apiothers;
apiand; cusaid; dna-vatsalcompassionate to unfortunate persons.
TRANSLATION
Some of the Vaiavas simply laughed at hearing this. Others told him, You fool, just be
quiet! Yet others, compassionate to fallen souls, said to him something else.
COMMENTARY
Some participants in the sakrtana festival who were newcomers to devotional service began
ridiculing the brhmaa: Oh, you are the best of sages, the most learned scholar! Yes, you
are right, we are all out of our wits, and this noise is a public nuisance. Some of the
intermediate sdhakas in the group were angered by his comments. Others, the fully selfrealized devotees in the assembly, showed him the same compassion they felt for all living
beings. As real friends of the conditioned souls, they frankly told him what he needed to hear.
BB 2.1.61
TEXT 61
TEXT
r-vaiav cu
aye vipra-ja jnsi
na kicid bata mha-dh
viu-bhaktn punar maiva
sambodhaya na jalpa ca
SYNONYMS
r-vaiav cuthe holy Vaiavas said; ayehey; vipra-jaO you who were born a
brhmaa; jnsi nayou do not understand; kicitanything; bataindeed; mha
bewildered; dhwhose intelligence; viu-bhaktndevotees of Viu; punaagain;
mdo not; evamlike this; sambodhayaaddress; nado not; jalpaspeak loosely; ca
and.
TRANSLATION
The holy Vaiavas said: Hey, bewildered son of a brhmaa, dont you understand anything?
Dont ever again address devotees of Viu like that and speak to them such nonsense!

COMMENTARY
The paramahasas were obviously disappointed that despite his birth in a brhmaa family he
was such a fool. Out of kindness they advised him to refrain from treating Vaiavas like
materialistic people; he should never again ask them to stop making noise as if they were
ordinary singers and reciters.
BB 2.1.62
TEXT 62
TEXT
bhagavantam ime viu
nitya vayam upsmahe
guror ghta-dkk
yath-mantra yath-vidhi
SYNONYMS
bhagavantamthe Supreme Lord; imethese persons; viumViu; nityamalways;
vayamwe; upsmaheworship; gurofrom the spiritual master; ghta-dkkhaving
taken initiation; yathaccording to; mantramour mantras; yathaccording to; vidhi
our methods.
TRANSLATION
Initiated by our gurus, we always worship the Supreme Lord Viu with the mantras and
methods they have given us.
COMMENTARY
What distinguished the sakrtana devotees from the Prgjyotia-pura brhmaa was that they
had accepted Vaiava initiation from authorized cryas and were practicing devotional
service according to the instructions of their spiritual masters. Because the brhmaa lacked
the mercy of a pure devotee, his chanting of the gopla-mantra was bearing undeveloped
results instead of mature fruit. Real spiritual knowledge had eluded him.
BB 2.1.63
TEXT 63
TEXT
r-nsiha-tanu kecid
raghuntha tathpare
eke goplam ity eva
nn-rpa dvijottama
SYNONYMS

r-nsihaof r Nsiha; tanumin the form; kecitsome; raghunthamLord

Rmacandra; tathalso; apareothers; ekesome; goplamr Gopla; itithus;
evamin this way; nn-rpamin various forms; dvija-uttamaO best of the brhmaas.
TRANSLATION
O best of brhmaas, we are worshiping the Lord in various forms. Some of us worship Him
in His feature as Nsiha, some as Lord Raghuntha, and others as r Gopla.
COMMENTARY
Having been initiated into various viu-mantras, the Vaiavas were worshiping the Lord in
various expansions, including four-armed Nryaa and His avatras Matsya, Krma, Varha,
and Vmana.
BB 2.1.64
TEXT 64
TEXT
r-parkid uvca
tato sau lajjito vipro
pcchat sa-praraya mud
kuto vasati kdk sa
ki vrtha dtum vara
SYNONYMS
r-parkit uvcar Parkit said; tatathen; asauhe; lajjitaashamed; viprathe
brhmaa; apcchatasked; sa-prarayamwith humility; mudwith pleasure; kuta
where; vasatilives; kdklike what; saHe; kimwhat; vand; arthambenefit;
dtumof giving; varacapable.
TRANSLATION
r Parkit said: Hearing this made the brhmaa feel ashamed. With great humility but with
joy he asked them, Where does this Lord live? What is He like? What benefits is He able to
grant?
COMMENTARY
This Lord the devotees called Viu was unknown to the brhmaa, who was curious whether
the Lord lived in a village, a city, or somewhere else. What god, human, or animal did His
form resemble? What special powers did He have, and what wealth could He give to His
devotees?
BB 2.1.65
TEXT 65

TEXT
r-vaiav cu
sad sarvatra vasati
bahi cnta ca sa prabhu
kacin na sadas tena
kathacid vidyate kvacit
SYNONYMS
r-vaiav cuthe holy Vaiavas said; sadalways; sarvatraeverywhere; vasati
lives; bahioutside; caand; antainside; caand; saHe; prabhuthe Lord; kacit
nano one; sadacomparable; tenawith Him; kathacitin any respect; vidyate
exists; kvacitanywhere.
TRANSLATION
The holy Vaiavas said: He is the supreme master, and He always lives everywhere, both
within and without. No one anywhere compares to Him in any respect.
COMMENTARY
In the material world, all things are limited in time, space, and substance. A person in a
particular body, for example, has only a certain life span. Before and after, he is absent from
that body. His bodily existence occupies but a small space within the universe; he may move
from one place to another, but only within strict limits. And his identity is separate from that
of any other person or thing. Lord Viu, however, is not an ordinary person limited in these
or other ways. He pervades all time and space, and all other individual people and things are
also part of Him. This answers the question Where does He live?
In reply to the question What is He like? the Vaiavas say that He is unique and
incomparable. No ones beauty or other personal qualities are equal to His, neither within this
material world nor outside it.
BB 2.1.66
TEXT 66
TEXT
sarvntar-tm jagad-varevaro
ya sac-cid-nanda-ghano mano-rama
vaikuha-loke prakaa sad vased
ya sevakebhya svam api prayacchati
SYNONYMS

sarvaof all beings; anta-tmthe inner self; jagatof the universe; vara-varathe
Lord of all lords; yawho; sat-cit-nandaof eternity, knowledge, and bliss; ghanathe
full embodiment; mana-ramaattracting the mind; vaikuha-lokein the world of
Vaikuha; prakaavisible; sadalways; vasetdwells; yawho; sevakebhyato
His servants; svamHimself; apieven; prayacchatigives.
TRANSLATION
He is the Supersoul within the heart of every living being, the Lord of all lords of the
universe, the all-attractive concentrated embodiment of eternity, knowledge, and bliss. He
dwells in the world of Vaikuha, where He always can be seen. And to His servants He gives
His very self.
COMMENTARY
Ignorant of the many aspects of the Supreme Lords personality, the brhmaa might doubt
how one could devote oneself to a person who has no particular identity or location. Here the
Vaiavas assure the brhmaa that the Lord does have His own manifold identities and
locations. He is the Supersoul both of the entire universe and of each individual living being.
Thus His greatness manifests itself within and without. He is the ruler of all lords of the many
universes; whatever powers and assets other rulers possess He has also, but in quantity
without limit. He is the Supreme Absolute Truth in person, and His primary location is
Vaikuha. Even though as the indwelling Supersoul He is hidden, His opulences are fully
visible in His form as the Lord of Vaikuha, whom His devotees can see to their hearts
delight. His beauty, charm, and countless other transcendental qualities are all-attractive. And
in answer to the question What is He capable of giving? the answer is His own self. By
this the Vaiavas imply that He can easily bestow pure devotion and eternal residence in
Vaikuha, what to speak of the four goals of material life. As expressed by the prefix pra- in
the verb prayacchati, He liberally gives all this plus Himself, which further implies that He
and His servants share a flood of boundless ecstasy.
BB 2.1.67
TEXT 67
TEXT
ruti-smti-styamna
kensya mahimocyatm
tad atra vcyamnni
purni muhu u
SYNONYMS

rutiby the original revealed scriptures; smtiand by their supplements; styamna

glorified; kenaby whom; asyaHis; mahimthe greatness; ucyatmcan be described;
tattherefore; atrahere; vcyamnniwhich are being spoken; purnithe Puras;
muhuprofusely; uplease hear.
TRANSLATION
The rutis and smtis glorify Him. Who can describe His greatness? But while you are here,
please listen to the profuse histories spoken about Him from the Puras.
COMMENTARY
This holy pilgrimage site Prayga, the king of trthas, is a most suitable place for hearing the
glories of the Supreme Lord from the authoritative histories recorded in the Puras.
BB 2.1.68
TEXT 68
TEXT
mdhava nama clokya
pratirpa jagat-prabho
tato cird ida sarva
para ca jsyasi svayam
SYNONYMS
mdhavamto Lord Mdhava; namaplease bow down; caand; lokyalooking at;
pratirpamthe direct manifestation; jagat-prabhoof the Lord of the universe; tata
thus; acirtin a short time; idamthis; sarvamall; parammore; caand; jsyasiyou
will understand; svayamyourself.
TRANSLATION
Just bow down to Lord Mdhava and behold Him, the direct manifestation of the Lord of the
universe. And soon you will understand for yourself all this and much more.
COMMENTARY
The Lord of Vaikuha can be seen directly in His image as Mdhava, the presiding Deity of
Davamedha-gha at Prayga. In the short time the Vaiavas were speaking to the
Prgjyotia-pura brhmaa, they could only hint at the glories of Lord Viu, but if the
brhmaa were to follow their advice by hearing from them the Puras, bowing down to
Lord Mdhava, and meditating on the Deitys beautiful form, more realization would
automatically be revealed within his heart.
BB 2.1.69
TEXT 69

TEXT
r-parkid uvca
tata r-mdhava vkya
namas tasmin vyacaa sa
srpya sva-jape cintyamna-devasya kicana
SYNONYMS
r-parkit uvcar Parkit said; tatathus; r-mdhavamat r Mdhava; vkya
looking; namanbowing down; tasminwithin Him; vyacaasaw; sahe; srpyam
similarity in appearance; sva-japein the chanting of his mantra; cintyamnabeing
meditated on; devasyawith the Deity; kicanasome.
TRANSLATION
r Parkit said: Thus, while looking at r Mdhava and bowing down to Him, the brhmaa
noticed some likeness in appearance between r Mdhava and the Lord on whom he
meditated while chanting his mantra.
COMMENTARY
Just as the Vaiavas had predicted, by associating with Lord Mdhava the brhmaa began
to realize transcendental knowledge. He noticed that certain features of the Deity, like the
shape of His mouth and eyes, were similar to the features of the Lord whom he sometimes
envisioned while chanting his mantra.
BB 2.1.70
TEXT 70
TEXT
tatra kicit pura sa
oti saha vaiavai
tair arcyamn vividh
viu-mrt ca payati
SYNONYMS
tatrathere; kicitsome; puramPuras; sahe; otiheard; saha vaiavai
along with the Vaiavas; taiby them; arcyamnworshiped; vividhvarious; viumrtDeities of Viu; caand; payatisaw.
TRANSLATION
There at Davamedha-gha he heard some passages from the Puras in the company of
the Vaiavas, and he saw various Deities of Viu they worshiped.

COMMENTARY
In the presence of Lord Mdhava he listened to discussions on such portions of the Puras as
the Mgha-mhtmya of r Padma Pura (Uttara-khaa), which praises bathing at Prayga
in the month of Mgha. By hearing in the company of pure devotees, he became affected by
their strong faith and ecstatic mood.
BB 2.1.71
TEXT 71
TEXT
tathpi pratyabhijeya
tasya na syd acetasa
mad-devo jagad-o ya
mdhavo pi sat prabhu
SYNONYMS
tath apinonetheless; pratyabhijrecognition; iyamthis; tasyaby him; na sytthere
was not; acetasawho was ignorant; mat-devamy Lord; jagat-aruler of the
universe; ayamthis; mdhavaLord Mdhava; apialso; satmof the saintly devotees;
prabhuthe master.
TRANSLATION
Nonetheless he remained ignorant, unable to recognize his own worshipable Deity to be the
same Lord Mdhava, the ruler of the universe and master of the saintly devotees.
COMMENTARY
Anyone with good discrimination would have been able to deduce from the similarities
between Lord Mdhava and Lord Gopla that the Deity of the brhmaas mantra was the
very same Lord of the universe appearing at Davamedha-gha. The brhmaa, however,
was too foolish.
BB 2.1.72
TEXT 72
TEXT
ida sa vimaty em
upsyo jagad-vara
sa eva mdhava cya
maynya ko py upsyate
SYNONYMS

idamthis; sahe; vimatithought; emof them; upsyathe object of worship;

jagat-varathe Lord of the universe; saHe; evaonly; mdhavaMdhava; ca
and; ayamthis; mayby me; anyaanother; ka apisomeone; upsyateis being
worshiped.
TRANSLATION
He continued to think that this Mdhava, the Lord of the universe, was the object of worship
for these Vaiavas, and that his object of worship was someone else.
COMMENTARY
The brhmaa had enough trust in the words of the Vaiavas to be convinced that the Deity
of Mdhava was indeed the Supreme Lord, but he hadnt accepted enough of their mercy to
understand that all along he had been worshiping with his mantra the same Lord.
BB 2.1.73
TEXT 73
TEXT
akha-cakra-gad-padmavibhita-catur-bhuja
na mad-devas tata kasmt
pratyeta sa mdhava
SYNONYMS
akhawith a conchshell; cakradisc; gadclub; padmaand lotus; vibhita
decorated; catu-bhujahaving four hands; nanot; matmy; devaDeity; tata
therefore; kasmtwhy; pratyetashould be perceived; saHe; mdhavaas Lord
Mdhava.
TRANSLATION
Lord Mdhava has four arms, he thought, and is decorated with a conchshell, disc, club,
and lotus. This is not my Deity. Why should my Lord look like this?
COMMENTARY
The Pacartras describe the form of Lord Mdhava among the twenty-four vyha expansions
of Nryaa. Gad-akha-cakra-padmn bibhran mdhava ucyate: When the Lord is
holding His club, conchshell, disc, and lotus [in that order, clockwise, from His lower right
hand], He is called Mdhava.
BB 2.1.74
TEXT 74
TEXT

nya narrdha-sihrdharpa-dhr ca mat-prabhu

na vmano py asau mnakrma-koldi-rpavn
SYNONYMS
nanot; ayamthis; nara-ardhaof half man; siha-ardhahalf lion; rpa-dhrtaking
the form; caand; matmy; prabhuLord; nanor; vmanaa dwarf; apieither;
asauHe; mnaof a fish; krmaa turtle; kolaa boar; diand so on; rpa-vnhaving
the form.
TRANSLATION
My Lord doesnt appear as half man, half lion. He doesnt become a dwarf or take the forms
of a fish, a turtle, a hog, and the like.
BB 2.1.75
TEXT 75
TEXT
npi kodaa-pi syd
rghavo rja-lakaa
kecid e pjyena
goplenstu v sadk
SYNONYMS
na apinor; kodaaa bow; piin whose hand; sytis; rghavathe Lord of the
Raghus; rja-lakaamarked with the signs of a king; kecitby some; emof these
persons; pjyenawho is worshiped; goplenawith Gopla; astu vHe may be; sadk
similar.
TRANSLATION
Nor does He become the Lord of the Raghus, with the signs of a king and a bow in His hand.
But maybe my Deity does somewhat resemble the Gopla worshiped by some of these
devotees.
COMMENTARY
The brhmaa could not identify the Deity of His mantra with Lord Rmacandra, who
appeared as a great king with the royal symbols of throne, cmaras, and white umbrella.
BB 2.1.76
TEXT 76
TEXT

manye thpi madyo ya

na bhavej jagad-vara
nsti tal-lakaa mghamhtmydau ruta hi yat
SYNONYMS
manyeI think; atha apistill; madyamy; ayamthis; na bhavetcannot be; jagatvarathe Lord of the universe; na astithere are not; tatof Him; lakaamthe
characteristics; mgha-mhtmyain the descriptions of the glories of the month of Mgha;
dauand elsewhere; rutamheard from scripture; hicertainly; yatwhich.
TRANSLATION
Still, I cannot imagine that my Deity is the Lord of the universe. My Deity doesnt have the
characteristics I have heard described in The Glorification of the Month of Mgha and other
scriptural texts.
COMMENTARY
Lord Mdhava of Prayga is described in the story of Devadyuti, which is included in the
Mgha-mhtmya of the Padma Pura (Uttara-khaa 128.202, 129.44):
ta dv garurha
pratyagra-jalada-cchavim
catur-bhu vilka
sarvlakra-bhitam
He saw the Lord seated on Garua. The Lords complexion was the color of a new rain
cloud. He had four arms and broad eyes, and He was decorated with all kinds of ornaments.
brahmdaya sur sarve
yogina sanakdaya
tv skt-kartum icchanti
siddh ca kapildaya
All the demigods led by Brahm, the yogs led by Sanaka, and the perfected mystics led by
Kapila want to see You in person.
The current verse says that the brhmaa heard from mgha-mhtmydau, the Mghamhtmya and other texts. Those other texts may have included the section of r Skanda
Pura that glorifies Prayga-trtha.
BB 2.1.77
TEXT 77
TEXT

goprbha-vargai sakhibhir vane sa g

va-mukho rakati vanya-bhaa
gopgan-varga-vilsa-lampao
dharma sat laghayattaro yath
SYNONYMS
gopa-arbhaof cowherd boys; vargaiwith groups; sakhibhiwho are His friends;
vanein the forest; saHe; gcows; vaa flute; mukhaat His mouth; rakati
tends; vanya-bhaadecorated with forest ornaments; gopa-aganof cowherd girls;
vargawith the groups; vilsasports; lampaagreedy to enjoy; dharmamthe religious
principles; satmof saintly persons; laghayatiHe transgresses; itaraan ordinary
person; yathlike.
TRANSLATION
My Lord takes care of the cows in the forest along with His many cowherd friends. He holds
a flute to His mouth and is decorated with forest ornaments. Just like an ordinary person, He
transgresses the religious principles of saints, being always addicted to playful sports with all
the cowherd girls.
COMMENTARY
Arguing on the strength of the evidence he has gathered about his Gopla from meditating on
the mantra, the brhmaa here tries to prove that the Deity of his own mantra cannot be the
Lord of the universe. The brhmaas worshipable Gopla is always in the forest with His
friends, busy taking care of His cows. His flute is usually near His mouth because He very
much likes playing on it. He also likes to decorate Himself with forest items like peacock
feathers, garlands of kadamba flowers, red oxide tilaka for His forehead, and rings of guja
berries for His ears. Like a wayward materialist, He violates the laws of cultured behavior by
consorting with other mens wives and behaving in other socially forbidden ways, none of
which suits the character of the Supreme Lord of the universe. Even if in some features the
brhmaas Gopla resembles the Gopla worshiped by some of the local Vaiavasthe
Nryaa expansion called Goplathat Gopla Nryaa cannot be the same person. Lord
Nryaa could hardly go wandering in the forest tending cows, nor habitually break the
principles of religion.
BB 2.1.78
TEXT 78
TEXT
devy prabhvd nandam

asypy rdhane labhe

tan na jahy kadpy enam
etan-mantra-japa na ca
SYNONYMS
devyof the goddess; prabhvtby the power; nandambliss; asyaHis; apiand;
rdhanein the worship; labheI obtain; tattherefore; na jahymI shall not abandon;
kad apiever; enamHim; etat-mantraof this mantra; japamthe chanting; na canor.
TRANSLATION
By the power of the goddess I have felt bliss in worshiping Him. Therefore I shall never
abandon Him or my chanting of His mantra.
COMMENTARY
Vaiavas may question how one can realize ecstasy in worshiping anyone other than the
Supreme Lord, but the brhmaa counters that it is possible by the potency of the goddess
Kmkhy. Since she ordered him to always chant this mantra and since he feels such
pleasure in chanting, why should he give it up?
BB 2.1.79
TEXT 79
TEXT
eva sa prva-van mantra
ta japan nirjane nijam
deva skd iveketa
sat saga-prabhvata
SYNONYMS
evamthus; sahe; prva-vatas before; mantrammantra; tamthat; japanchanting;
nirjanein seclusion; nijamhis own; devamLord; sktin person; ivaas if; keta
he would see; satmof the saintly Vaiavas; sagaof the association; prabhvataby
the power.
TRANSLATION
Thus the brhmaa continued chanting his mantra in seclusion as before. And by the power of
the saintly company of the Vaiavas, he would see his Lord, as if directly in person.
COMMENTARY
Since the ignorant brhmaa lacked the instructions and blessings of a pure devotee spiritual
master, he had not yet developed true knowledge and faith. But still he was reaping the
benefits of sdhu-saga in Prayga. Even without the support of guru and stra, he was

making some advancement by associating favorably with Vaiavas. He kept chanting the
ten-syllable Gopla mantra, renowned among all mantras as the most excellent, and as his
heart became more and more cleansed he entered into an intense meditation in which he saw
His Lord as vividly as if the Lord were physically present.
BB 2.1.80
TEXT 80
TEXT
vastu-svabhvd nandamrchm pnoti karhicit
vyutthya japa-klpagamam lakya ocati
SYNONYMS
vastuof the object; svabhvtbecause of the nature; nandafrom ecstasy; mrchm
fainting; pnotihe experienced; karhicitsometimes; vyutthyastanding up; japafor
chanting; klaof the time; apagamamthe expiration; lakyanoticing; ocatihe would
lament.
TRANSLATION
Because of the nature of the object of his meditation, he sometimes fainted in ecstasy, and
when he woke up and noticed that the time for chanting his mantra had been lost he would
lament.
COMMENTARY
Sometimes the ecstasy of his meditation made all the external functions of his senses stop, as
if he had achieved samdhi. This symptom was but a superficial reflection of the advanced
conditions of bhva and prema. It arose not from mature understanding of the object of
meditation but from the transcendental influence of the object Himself.
BB 2.1.81
TEXT 81
TEXT
upadravo ya ko me nujto vighno mahn kila
na sampto japo me dyatano rtryam gat
SYNONYMS

upadravadisturbance; ayamthis; kawhat; mefor me; anujtaarisen; vighna

obstruction; mahngreat; kilaindeed; nanot; samptafinished; japachanting;
memy; adyatanafor today; rtrnight; iyamthis; gatcome.
TRANSLATION
What is the cause of this disturbance? Now I am in great trouble! Night has fallen before I
could finish todays chanting.
COMMENTARY
That night had come before he could finish his chanting was an upadrava, or cause of pain, as
well as a vighna, an obstruction to fulfilling his vow to chant a prescribed number of mantras
daily.
BB 2.1.82
TEXT 82
TEXT
ki nidrbhibhavo ya me
ki bhtbhibhavo tha v
aho mad-dusvabhvo yac
choka-sthne pi ht-sukham
SYNONYMS
kimwhether; nidrby sleep; abhibhavabeing overcome; ayamthis; memy; kim
whether; bhtaby a ghost; abhibhavabeing overcome; atha vor; ahooh; matmy;
du-svabhvabad nature; yatwhich; okaof sadness; sthnein a situation; api
even; htin the heart; sukhamhappiness.
TRANSLATION
Have I fallen asleep? Or become haunted by a ghost? Oh, I am so wicked that even when I
have reason to be sad I feel happiness in my heart!
COMMENTARY
Trying to answer his own question about the cause of the problem, the brhmaa guessed that
he might have fallen asleep. But since he didnt feel tired, he guessed again that something
else might have happened, like having been attacked by a ghost.
BB 2.1.83
TEXT 83
TEXT
ekad tu tathaivsau
ocann akta-bhojana

nidro mdhaveneda
samdia sa-sntvanam
SYNONYMS
ekadone day; tuhowever; tath evain this same way; asauhe; ocanlamenting;
akta-bhojananot having eaten; nidrasleepy; mdhavenaby Lord Mdhava;
idamthis; samdiainstructed; sahe; sntvanamconsolation.
TRANSLATION
One day, however, while lamenting in this way, as he began to feel drowsy from fasting he
saw Lord Mdhava, who consoled him and gave him this instruction:
COMMENTARY
Once again the brhmaa had fallen into a trance of ecstasy and upon waking had become
upset with himself. This time he felt so discouraged that he finished the day without eating,
which made him feel sleepy. Lord Mdhava, the Deity of Davamedha-trtha, then appeared
to him in this sleeplike state and said something like this: Why are you lamenting for no
good reason? And why are you causing distress to Me, your worshipable Deity? I assure you
that all your ambitions will soon be achieved.
BB 2.1.84
TEXT 84
TEXT
vipra vivevarasynusmara vkyam um-pate
yamun-tra-mrgea
tac chr-vndvana vraja
SYNONYMS
vipraO brhmaa; vivevarasyaof Vivevara; anusmarajust remember; vkyamthe
words; um-patethe husband of Um; yamunof the Yamun; traalong the shore;
mrgeaby the path; tatto that; r-vndvanamr Vndvana; vrajago.
TRANSLATION
Dear brhmaa, please remember the words of Vivevara, the husband of Um. Go by the
path along the shore of the Yamun to r Vndvana.
COMMENTARY
While reminding the brhmaa of Lord Vivevaras instruction, Lord Gopla repeated it
from His own mouth and in His own words, thus making it His direct order also. Apart from

this, Vivevara (Lord iva) is the husband of the goddess Kmkhy, the spiritual authority
who gave the brhmaa his mantra, so the brhmaa should not neglect the instruction.
BB 2.1.85
TEXT 85
TEXT
tatrsdhraa hara
lapsyase mat-prasdata
vilamba pathi kutrpi
m kuruva kathacana
SYNONYMS
tatrathere; asdhraamextraordinary; harampleasure; lapsyaseyou will obtain;
matMy; prasdataby the mercy; vilambamdelay; pathion the road; kutra api
anywhere; m kuruvado not do; kathacanafor any reason.
TRANSLATION
By My mercy, there you will obtain extraordinary pleasure. Go, and dont delay anywhere
on the road for any reason.
COMMENTARY
The pleasure to be had in r Vndvana is incomparable, superior to all four kinds of success
in worldly endeavorreligiosity, economic development, sense gratification, and liberation.
The brhmaa should be undistracted while on the road to Vndvana. He shouldnt stray
from devotional service onto the side roads of jna and karma. Lord Mdhava here advises
the brhmaa that good fortune will arise by His mercy alone, the Lords mercy, not that of
anyone else. But that mercy of Lord Mdhava will appear especially in certain places, at
certain times, and in certain company.
BB 2.1.86
TEXT 86
TEXT
tata sa prtar utthya
ha san prasthita kramt
rman-madhu-pur prpta
snto virnti-trthake
SYNONYMS

tatathus; sahe; prtaearly in the morning; utthyaarising; hahappy; san

feeling; prasthitahe set out; kramtgradually; rmatblessed; madhu-purmat
Mathur; prptaarrived; sntabathed; virnti-trthakeat Virnti-trtha.
TRANSLATION
Thus the brhmaa arose early in the morning and happily set out on his journey. Gradually
he came to blessed Madhupur and bathed at Virnti-trtha.
COMMENTARY
Obeying the Lords order, the brhmaa at once started for Vndvana. And when he entered
the holy dhma, he came first to Mathur City. Following the standard custom of pilgrims, he
first visited the bathing place on the Yamun known as Virnti-trtha (Virma-gha).
BB 2.1.87
TEXT 87
TEXT
gato vndvana tatra
dhyyamna nije jape
ta ta parikara pryo
vkybhka nananda sa
SYNONYMS
gatagone; vndvanamto Vndvana; tatrathere; dhyyamnammeditated upon;
nijehis own; japein the chanting; tam tamthe various; parikaramentourage and
paraphernalia; pryathe greater part; vkyaseeing; abhkamconstantly; nananda
rejoiced; sahe.
TRANSLATION
He went on to Vndvana and there felt enlivened at every moment, for while chanting his
mantra he saw in meditation most of the companions and surroundings from Kas
pastimes.
COMMENTARY
He saw Kas supremely beautiful cows, cowherds, kadamba trees, and so on, which,
although famous, are beyond the power of unqualified people to describe.
BB 2.1.88
TEXT 88
TEXT
tasmin go-bhite payan
kam aptas tato bhraman

ke-trthasya prvasy
dii urva rodanam
SYNONYMS
tasminin that place; go-bhitedecorated with cows; apayannot seeing; kam api
anyone; ita tatahere and there; bhramanwandering; ke-trthasyaof Ke-trtha;
prvasymeastern; diion the side; urvahe heard; rodanamcrying.
TRANSLATION
He wandered here and there in that cow-adorned land, without meeting any people. But at one
place on the eastern side of Ke-trtha, he heard someone crying.
COMMENTARY
At the holy place where Ka had once killed the horse demon, Ke, the brhmaa met the
first human being he was to encounter in Vndvana. This sacred place Ke-trtha is
described in the Mathur-mhtmya of the Varha Pura (152.30-31):
gag ata-gu prokt
mthure mama maale
yamun virut devi
ntra kry vicra
tasy ata-gu prokt
yatra ke niptita
key ata-gu prokt
yatra viramito hari
One hundred times more sacred than the Gag, O goddess Earth, is the Yamun in My own
abode, Mathur. No one need doubt this. More sacred than Mathur by a hundred times is the
place on the Yamun where the Ke demon fell, and one hundred times more sacred than that
Ke-trtha is the spot nearby where Ka rested after the demon was killed.
BB 2.1.89
TEXT 89
TEXT
tad-dig-bhga gata prem
nma-sakrtanair yutam
tad karya muhus tatra
ta manuyam amrgayat
SYNONYMS

tatin that; dik-bhgamdirection; gatagoing; premin pure love; nmasakrtanaiwith the sounds of nma-sakrtana; yutamjoined; tatthat; karya
hearing;

muhuconstantly;

tatrathere;

tamthat;

manuyamfor

the

person;

amrgayathe looked.
TRANSLATION
Heading in the direction of that sound, he heard it mingled with constant nma-sakrtana
performed in pure love. And so he looked for the person chanting.
COMMENTARY
From a distance he recognized only the sound of crying, but as he approached he heard the
names of the Supreme Lord being sweetly chanted with great affection, with syllables drawn
out long and melodious, by someone whose heart seemed completely softened by love of
God. He became intent upon finding the person chanting.
BB 2.1.90
TEXT 90
TEXT
ghanndhakrraynta
so payan kacid unmukha
nirdhrya tad-dhvani-sthna
yamun-tram avrajat
SYNONYMS
ghanadense; andhakrawith darkness; arayaa forest; antawithin; sahe;
apayannot seeing; kacitanyone; unmukhaeagerly turning toward; nirdhrya
noticing; tatof that; dhvanisound; sthnamthe place; yamun-tramto the bank of the
Yamun; avrajathe went.
TRANSLATION
He entered a dense, dark forest where he couldnt see anyone. But he discerned the place from
which the sound came, and he eagerly went there, to the bank of the Yamun.
COMMENTARY
So thick was the forest that the leaves of the trees left no space for the light of the sun to
enter. The brhmaa saw no one but could still hear the sound of nma-sakrtana, which
drew him further on.
BB 2.1.91
TEXT 91
TEXT

tatra npa-nikujntar
gopa-vea-paricchadam
kiora su-kumrga
sundara tam udaikata
SYNONYMS
tatrathere; npaof kadamba trees; nikuja-antain a grove; gopaof a cowherd; vea
whose dress; paricchadamand paraphernalia; kiorama young man; su-kumravery
tender; agamwhose body; sundaramhandsome; tamhim; udaikatahe saw.
TRANSLATION
There, in a grove of kadamba trees, he found a handsome young man whose body was very
tender, with the dress and accouterments of a cowherd.
COMMENTARY
The person the brhmaa discovered was dressed like a cowherd boy, with a flute, buffalo
horn, and herding stick and with a peacock feather on his head. Every part of his body
appeared auspicious.
BB 2.1.92
TEXT 92
TEXT
nijea-devat-bhrnty
gopleti mah-mud
samhvayan pramya
papta bhuvi daa-vat
SYNONYMS
nijafor his own; ia-devatworshipable Deity; bhrntybecause of mistaking;
goplaO Gopla!; itithus; mah-mudwith great joy; samhvayancalling out;
pramyafor offering respects; paptahe fell; bhuvito the ground; daa-vatlike a
rod.
TRANSLATION
Mistaking this person for his worshipable Deity, the brhmaa joyfully called out O
Gopla! and fell to the ground like a rod to offer respects.
COMMENTARY
Because the cowherd sitting before the brhmaa was dressed and ornamented just like
Madana-gopla, the brhmaa thought that this was the Deity in person. The brhmaa
wanted to offer a fitting salutation, so he at once fell flat on the ground and with spontaneous

enthusiasm sweetly called out, O Gopla! The offering of these three syllables go-p-la was
his way of properly honoring the Lord.
BB 2.1.93-94
TEXTS 9394
TEXT
tato jta-bahir-di
sa sarva-ja-iromai
jtv ta mthura vipra
kmkhy-dea-vsinam

rman-madana-goplopsaka ca samgatam
nistya kujd utthpya
natvligya nyaveayat
SYNONYMS
tatathen; jtaappearing; bahi-dihis external consciousness; sahe; sarva-ja
of knowers of everything; ira-maithe crest jewel; jtvknowing; tamhim;
mthuramof Mathur; viprama brhmaa; kmkhy-deain the land of the goddess
Kmkhy; vsinama resident; rmat-madana-goplaof rmn Madana-gopla;
upsakama worshiper; caand; samgatamarrived; nistyacoming out; kujtfrom
the grove; utthpyastanding up to show respect; natvbowing down; ligyaembracing
him; nyaveayathe made the brhmaa sit down.
TRANSLATION
This young man was the crest jewel of those who know everything. As he regained external
consciousness, he recognized his visitor as a Mathur brhmaa living in the district of the
goddess Kmkhy and worshiping rmn Madana-gopla. The young cowherd stood up and
came out of the grove, bowed down to the brhmaa and embraced him, and made him sit
down.
COMMENTARY
The cowherd knew without being told that his guest was a brhmaa who had traveled to
Vndvana from a long distance. More specifically he knew that his visitor was the child of a
brhmaa family of Mathur who had moved to the Kmarp district in Assam to worship
the presiding goddess Kmkhy. Furthermore, the young cowherd knew that this brhmaa
was now worshiping the lotus feet of rmn Madana-gopla and had come for some special

purpose of the Lords. Actually, r Rdh-dev had ordered the cowherd to go to the grove
that morning. So he bowed down to his guest, raised him from the ground, embraced him, and
invited him to sit down.
BB 2.1.95
TEXT 95
TEXT
athtithyena santoya
vivsotpdanya sa
kicit tennubhta yad
vyajaym sa sa-smitam
SYNONYMS
athathen; tithyenawith hospitality; santoyasatisfying him; vivsahis confidence;
utpdanyafor generating; sahe; kicitsomething; tenaby him; anubhtam
experienced; yatwhich; vyajaym sarevealed; sa-smitamwith a smile.
TRANSLATION
To further gain the brhmaas confidence, the cowherd pleased him with hospitality and then
smiled and revealed something about the brhmaas life.
COMMENTARY
The young cowherd, Gopa-kumra, greeted his brhmaa guest in a manner befitting the time
and place and then briefly recounted what had happened in the brhmaas life, beginning
with his worship of the goddess Kmkhy and leading up to his coming to this place on the
shore of the Yamun. The cowherd expertly revealed things hidden in the brhmaas heart
that no one else could have known. Why did he do this? He wanted to win the brhmaas
trust so that the brhmaa would believe what he was about to be told. Otherwise, the
brhmaa might be skeptical about Gopa-kumras fantastic story.
BB 2.1.96
TEXT 96
TEXT
buddhv gopa-kumra ta
labdhvevtma-priya mud
vivasto kathayat tasmin
sva-vtta brhmao khilam
SYNONYMS

buddhvrecognizing; gopa-kumrama young cowherd boy; tamhim; labdhv

accepting; ivaas if; tma-priyama dear friend; mudhappily; vivastatrusting;
akathayathe recounted; tasminto him (the cowherd); sva-vttamhis own story;
brhmaathe brhmaa; akhilamentire.
TRANSLATION
The brhmaa now understood that this was a young cowherd boy and accepted him as if the
boy were a dear friend. Happily trusting him, the brhmaa then recounted his own entire life
story.
COMMENTARY
When the brhmaa understood that this was not his worshipable Lord but a cowherd with all
good qualities, the brhmaa relaxed.
BB 2.1.97
TEXT 97
TEXT
sa-krpayam ida csau
prarita punar abravt
ta sarva-ja-vara matv
sat-tama gopa-nandanam
SYNONYMS
sa-krpayamwith humility; idamthe following; caand; asauhe (the brhmaa);
praritasubmissive; punafurther; abravtsaid; tamto him (the cowherd); sarvajaof knowers of everything; varamthe best; matvconsidering him; sat-tamamthe
most saintly; gopa-nandanamyoung child of the cowherds.
TRANSLATION
Then with great humility, considering this young child of the cowherds the best of wise men
and a great saint, the brhmaa submissively added an inquiry.
BB 2.1.98
TEXT 98
TEXT
r-brhmaa uvca
rutv bahu-vidha sdhya
sdhana ca tatas tata
prpya ktya ca niretu
na kicic chakyate may

SYNONYMS
r-brhmaa uvcathe brhmaa said; rutvhaving heard; bahu-vidhamof various
kinds; sdhyamgoals; sdhanammethods of achievement; caand; tata tatafrom
various sources; prpyamwhat is to be attained; ktyamwhat is to be done; caand;
niretumto determine; nanot; kicitanything; akyatecan be done; mayby me.
TRANSLATION
The brhmaa said: From various sources I have heard of various goals and various methods
to achieve them, but still I cannot definitely decide what goal I should strive for and what I
should do to reach it.
COMMENTARY
On the bank of the Gag, at K and elsewhere, the brhmaa had heard various kinds of
spiritual advice. He had heard in one place that heaven is the ultimate goal of life, and in
another that liberation from the cycle of birth and death is the goal. And as for means of
success he had heard claims that karma was the means, or jna, or other methods. No wonder
he was confused.
BB 2.1.99
TEXT 99
TEXT
yac ca devy-jay kicid
anutihmi nityaa
tasypi ki phala tac ca
katamat karma vedmi na
SYNONYMS
yatwhat; caand; devof the goddess; jayby the order; kicitsomething;
anutihmiI perform; nityaaregularly; tasyaof that; apieven; kimwhat;
phalamresult; tatthat; caand; katamatof which kind; karmaactivity; vedmi naI
do not know.
TRANSLATION
Whatever the goddess ordered me, I regularly do. But I have no idea about the results of those
duties, or even what kind of acts they are.
COMMENTARY
If the brhmaa did not know what the goal of his endeavor was and how he might achieve it,
why was he continuing to chant his mantra? He was doing so because he had respect for the
order of the goddess Kmkhy. The little she had asked him to do, namely chant this mantra,

was not much compared to the complex duties of householders and sannyss that he had
learned about from others. He continued chanting out of reverence for the goddess, not
because he understood the essence of what he was doing. He was even unaware whether this
chanting belonged to the category of ritual duties, cultivation of knowledge, or devotional
service. Therefore, he thought, since his practice was not based on definite knowledge and
faith, it had no real value for his spiritual advancement.
BB 2.1.100
TEXT 100
TEXT
teneda viphala janma
manvna kmaye mtim
para jvmi kpay
ivayor mdhavasya ca
SYNONYMS
tenatherefore; idamthis; viphalamfruitless; janmalife; manvnaconsidering;
kmayeI long for; mtimdeath; paramonly; jvmiI live; kpayby the mercy;
ivayoof Lord iva and his wife; mdhavasyaof Lord Mdhava; caand.
TRANSLATION
I therefore think my life worthless, and I simply want to die. I continue to live only by the
mercy of Lord Mdhava, and Lord iva and his wife.
COMMENTARY
It was at Prayga that the brhmaa had reached this point of crisis in his spiritual life. There
also, however, he had received the grace of Lord Viu in the form of r Mdhava and of
Lord Vivevara and his wife Kmkhy-dev, who had all appeared in dreams to give him
guidance.
BB 2.1.101
TEXT 101
TEXT
tayaivtrdya sarva-ja
daylu tv sva-deva-vat
prpya ha prasanno smi
kpaa m samuddhara
SYNONYMS

tayby that (mercy); evaonly; atrahere; adyatoday; sarva-jamall-knowing;

daylumcompassionate; tvmyou; sva-deva-vatjust like my worshipable Deity;
prpyaobtaining; hahappy; prasannasatisfied; asmiI am; kpaamwretched;
mmme; samuddharaplease deliver.
TRANSLATION
Only by their mercy have I met you here today, a compassionate and all-knowing person. You
are just like my worshipable Deity, and I am very happy and satisfied to meet you. Now
please deliver this wretched soul.
COMMENTARY
At Prayga the brhmaa received the mercy of r Mdhava, Vivevara, and Kmkhydev, but only in Vndvana could he understand the inestimable value of that mercy. Now he
is confident that Gopa-kumra is as good as Lord Madana-gopla; in other words, Gopakumras transcendental instructions can easily lift him out of the ocean of his doubts and out
of the vast ocean of material existence.
BB 2.1.102
TEXT 102
TEXT
r-parkid uvca
niamya sdara tasya
vacana sa vyacintayat
etasya kta-ktyasya
jt prrthat kilav
SYNONYMS
r-parkit uvcar Parkit said; niamyahearing; sa-daramwith respect; tasyahis;
vacanamwords; sahe; vyacintayatthought; etasyaof this person; kta-ktyasya
who has done everything he needs to do; jthas arisen; pra-arthatcomplete success in
life; kilaindeed.
TRANSLATION
r Parkit said: Respectfully having heard the brhmaas words, the young cowherd
thought, This person has done everything he needs to do. Indeed, his life is a complete
success.
COMMENTARY
The word dara is usually understood to mean respect, but it can also mean affection.
With respect for the brhmaas status as a Mathur brhmaa and with special affinity for

him as a fellow worshiper of r Madana-gopla, Gopa-kumra heard him out. Texts 102
through 108 describe Gopa-kumras thoughtful concern for the brhmaa.
BB 2.1.103
TEXT 103
TEXT
kevala tat-padmbhojaskd-kvaiyate
taj-jape rhati nsakti
kintu tan-nma-krtane
SYNONYMS
kevalamonly; tatHis; pada-ambhojaof the lotus feet; sktdirectly; kseeing;
avaiyateremains; tatHis; japein the quiet chanting of the mantra; arhatihe requires;
nanot; saktimattachment; kinturather; tatHis; nma-krtanein the nmasakrtana.
TRANSLATION
All that remains for him to achieve is to see directly the lotus feet of the Lord. He needs to
become attached not so much to the solitary chanting of the Lords mantra but to the
sakrtana of His names.
COMMENTARY
When received by Pacartric initiation in a Vaiava sampradya, viu-mantras deliver the
chanter from illusion and provide him liberation and entrance into the divine life of devotional
service. But the highest standard of pure love of God is obtainable not by the pcartrikavidhi but by the bhgavata-vidhi of nma-sakrtana, worship of Kas names without
material motives. The Prgjyotia-pura brhmaa had been chanting the ten-syllable Gopla
mantra for some time with good effect, but only after he heard the uddha-nma from Gopakumra was he able to chant the same names of Lord Gopla in the perfect consciousness of
sakrtana. Offenseless sakrtana with concentrated attention naturally develops into
spontaneous attraction to Ka and His loving service.
BB 2.1.104-105
TEXTS 104-105
TEXT
rman-madana-goplapdbjopsant param
nma-sakrtana-pryd

vchtta-phala-pradt

tal-ll-sthala-pln
raddh-sandarandarai
sampdyamnn nitar
kicin nsty eva sdhanam
SYNONYMS
rmat-madana-goplaof rmn Madana-gopla; pda-abjaof the lotus feet; upsant
than the worship; paramhigher; nma-sakrtana-prytconsisting primarily of nmasakrtana; vch-attabeyond expectations; phalafruits; pradtwhich bestows; tat
His; llof the pastimes; sthala-plnmof the many places; raddhwith faith;
sandaranaseeing; daraiwith respect; sampdyamntbeing accomplished; nitarm
fully; kicitany; na astithere is not; evaat all; sdhanammethod of practice.
TRANSLATION
Certainly no means of perfection is superior to the worship of rmn Madana-goplas lotus
feet. That worship yields results far beyond what one could expect. It should be performed
mainly through nma-sakrtana, along with reverence and affection for the many places of
r Goplas pastimes, places one should regularly visit.
COMMENTARY
How then had the brhmaa already made so much spiritual advancement? He had done so by
worshiping r Ka, although irregularly. He had been worshiping without the complete
faith and understanding that come only from the special mercy of Kas pure devotees. But
any contact with Ka, the supreme goal of all existence, assures absolute perfection, and so
also does any contact with His names, for hearing and chanting of His names is the supreme
method for attaining ka-prema. Even offensive chanting of Kas names, if continued
long enough, will free one from disqualifications, and even nmbhsa, offenseless chanting
without real attachment, will quickly lead to liberation and the rise of transcendental
attachment and taste.
Thus for spiritual upliftment there is no better practice than worship of the divine lotus feet of
Lord Madana-gopla. In this verse the Lords feet are described as rmn, indicating that they
fully possess all types of wealth and splendor. They have the potency to satisfy all the
heartfelt desires of a devotee and to delight him in ways unanticipated by his conscious, and
even subconscious, desires. The principal activity of this worship is sakrtana, chanting out
loud in melodious song the Lords names, like Ka, Govinda and Gopla.

r Parkit further suggests that the effects of hari-nma-sakrtana are enhanced by visiting
the sacred places in Vraja-bhmi where Ka enjoyed pastimes with His gopas and gops. As
much as other obligations in devotional service allow, Vaiavas should wander about these
places and see them with their own eyes. If they do this with love and respect, their nmabhajana will soon bear fruit.
BB 2.1.106
TEXT 106
TEXT
sajta-premakc csmc
catur-varga-viambakt
tat-pdbja-va-krd
anyat sdhya na kicana
SYNONYMS
sajtamanifest; premaktin which there is pure love; caand; asmtthan that; catuvargathe four goals of life; viambaktwhich ridicules; tatHis; pda-abjathe lotus
feet; va-krtwhich brings under control; anyatother; sdhyamgoal; na kicana
none at all.
TRANSLATION
There is no other final goal than that in which pure love of God appears, mocking the four
lesser aims of life and bringing the Lords lotus feet under ones control.
COMMENTARY
In comparison to ka-prema, the four goals religiosity, economic development, sense
gratification, and liberation appear insignificant. Only prema-bhakti can bring the Personality
of Godhead under control: r-kkari ca s. (Bhakti-rasmta-sindhu 1.1.17)
BB 2.1.107
TEXT 107
TEXT
iti bodhayitu csya
sarva-saaya-nodanam
sva-vttam eva nikhila
nna prk pratipdaye
SYNONYMS

itithus; bodhayitumto bring him to the realization; caand; asyahis; sarvaall;

saayadoubts; nodanamwhich will dispel; svamy own; vttamhistory; eva
indeed; nikhilamcomplete; nnamcertainly; prkfirst; pratipdayeI should present.
TRANSLATION
To bring him to this realization, first I must tell him my own history in full. That will clear
away all his doubts.
COMMENTARY
The brhmaa needs to be informed that Ka is the goal of his endeavors and that nmasakrtana is the means to achieve Ka. But if Gopa-kumra were to say this from the start,
the brhmaa, his mind ruled by doubts and misconceptions, might not grasp the full import
of the advice. Therefore, to win the brhmaas trust, Gopa-kumra first needs to describe his
own experiences, beginning from when he also received the same gopla-mantra and
continuing up to the present moment. That will drive away the brhmaas doubts and wrong
ideas. It will also allow the brhmaa to drink the nectar of r-bhagavat-kath, which will
render his heart pure enough to assimilate the transcendental knowledge he requires. In fact,
that knowledge should then manifest itself automatically, even without needing to be
explicitly stated.
BB 2.1.108
TEXT 108
TEXT
svayam eva sva-mhtmya
kathyate yan na tat satm
sammata syt tathpy asya
nnykhynd dhita bhavet
SYNONYMS
svayamby oneself; evaindeed; svaof oneself; mhtmyamthe glorification;
kathyateis spoken; yatwhen; nanot; tatthat; satmby saintly persons; sammatam
approved; sytgenerally is; tath apinevertheless; asyahis; nanot; anyaof
something else; khyntby the narration; hitambenefit; bhavetwill come about.
TRANSLATION
Describing ones own glories is disapproved by spiritual authorities. But nothing else I could
tell will bring about his good fortune.
COMMENTARY

As the saying goes, sva-praas dhruvo mtyu: Self-praise is as good as death. All the
same, Gopa-kumra understands that nothing but his own story will dispel the brhmaas
doubts and give him tattva-jna. Because Gopa-kumra used his mystic power to describe
the brhmaas past, the brhmaa is already inclined to believe him. So Gopa-kumra should
not hesitate to tell his own story and thereby make the brhmaa fortunate, since his own
story is very similar to that of the brhmaa and will drive away all his doubts. r Rdhs
order will then be quickly carried out, and what would ordinarily have been a breach of
etiquette will be perfectly acceptable behavior.
BB 2.1.109
TEXT 109
TEXT
eva vinicitya mahnubhvo
goptmajo sv avadhpya vipram
tmnubhta gaditu pravtta
pauriko yadvad i puram
SYNONYMS
evamthus; vinicityamaking up his mind; mah-anubhvathe great, thoughtful
devotee; gopa-tma-jason of the cowherds; asauhe; avadhpyacalling the attention;
vipramof the brhmaa; tmaby himself; anubhtamwhat was experienced; gaditum
to speak of; pravttabegan; paurikaof the Puras; yadvatas; ia sage;
purama Pura.
TRANSLATION
Thus the saintly son of the cowherds made up his mind. He asked the brhmaa for his
attention and began to speak about his own life, just as a sage versed in the Puras would
speak an epic.
COMMENTARY
Gopa-kumra spoke with great authority; although he was just a young herdsman, anyone
listening to him would think he was an ancient speaker of the Puras like Romaharaa Sta
or his son Ugrarav, or a seer of Vedic mantras like the i Vmadeva. His narration was as
authoritative as the Puras and fully in accord with all stras.
The sage Devala has defined the characteristics of a i:
rdhva-rets tapasy ugro
niyat ca sayam
pnugrahayo akta

satya-sandho bhaved i
A i is one whose semen flows upward, who is fierce in observing austere vows, who eats
moderately, controls his senses, is able to curse and bless, and adheres firmly to the truth.
BB 2.1.110
TEXT 110
TEXT
r-gopa-kumra uvca
atretihs bahavo
vidyante thpi kathyate
sva-vttam evnusmtya
mohdv api sagatam
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; atrahere; itihshistorical accounts;
bahavamany; vidyantethere are; atha apinonetheless; kathyateis going to be told;
sva-vttammy own story; evaonly; anusmtyarecollecting; mohaduring fits of
ecstasy; dauand so on; apialso; sagatamwhat occurred.
TRANSLATION
r Gopa-kumra said: There are many historical accounts relevant to this topic, but I am
going to tell you my own story, including recollections of what occurred at times when I was
bewildered by ecstasy and other distractions.
COMMENTARY
There are many ancient historical accounts about what certain people did and said to one
another that may be useful in explaining how to determine the best goal of life and the means
to achieve it. These accounts are called Itihsas:
dharmrtha-kma-mokm
upadea-samanvitam
prva-vtta-kath-yuktam
itihsa pracakate
A text that consists of narrations of past events and includes instructions about religiosity,
economic development, sense gratification, and liberation is called an Itihsa.
Gopa-kumras plan, however, is to tell his own history instead. Of all forms of evidence for
establishing the truth, experience from ones own life is the strongest. Thus when Gopakumra frankly reveals the events of his life, the brhmaa should be persuaded of the higher
truth that Gopa-kumra has grasped.

On occasions Gopa-kumra was unaware of what was going on around him because the
overflowing of his love for the Supreme Lord disturbed his external perception. Even so, by
virtue of his advanced self-realization he can now recollect even the details of events of which
he was unconscious when they occurred. Many of these personal events are also too
confidential to discuss freely in public, and Gopa-kumra may be somewhat embarrassed to
mention them. He feels obliged, however, to do everything he can to help enlighten the
brhmaa. As Gopa-kumra will tell the brhmaa in the last chapter of this book:
paya yac ctmanas tasya
tadynm api dhruvam
vtta parama-gopya tat
sarva te kathita may
Just see. I have told you everything that happened to me, and everything done by the Lord
and His devotees, even that which is extremely confidential.. (Bhad-bhgavatmta 2.7.4)
BB 2.1.111
TEXT 111
TEXT
gopla-vtter vaiyasya
govardhana-nivsina
putro ham do bla
pur g crayan nij
SYNONYMS
goplaas a cowherd; vttewho made his living; vaiyasyaof a vaiya; govardhananivsinaa resident of Govardhana; putraa son; ahamI; dasuch; blaa young
boy; purin the past; gcows; crayantending; nijmy own.
TRANSLATION
I am a son of a vaiya of Govardhana who made his living as a cowherd. As a young boy of
that community, I used to tend my own cows.
BB 2.1.112
TEXT 112
TEXT
tasmin govardhane ktre vndvane tra ca
mthure maale blai
sama vipra-vara sthita

SYNONYMS
tasminat that place; govardhaneGovardhana; kof the Yamun; treon the banks;
vndvanein the forest of Vndvana; atrahere; caand; mthure maalein the
Mathur district; blaiwith boys; samamtogether; vipra-varaO best of brhmaas;
sthitaremaining.
TRANSLATION
O best of learned brhmaas, I stayed in the company of other boys there at Govardhana, here
in Vndvana, on the banks of the Yamun, and at various other places in the district of
Mathur.
COMMENTARY
Now Gopa-kumra begins his story, which will continue till the end of the sixth chapter. He
was born in a vaiya community, in a family of cowherds. Many scriptures, including rmadBhgavatam (10.24.21), describe that vaiyas may engage in four occupations: trade, banking,
farming, and cow protection (ki-vijya-go-rak kusda ca).
As this history unfolds, we shall find that although a long time has passed since Gopa-kumra
was an innocent boy at Govardhana, he has not aged at all. As he explains later, this was due
to a blessing given him by his spiritual master:
tvam etasya prabhvea
cira-jv bhavnv-aham
dg-goprbha-rpa ca
tat-phalpty-arha-mnasa
By the potency of this mantra, may you live a long time, may you always have the form of a
cowherd boy, and may you develop the right mentality for tasting the mantras fruit. (Bhadbhgavatmta 2.1.191)
Gopa-kumras tending a herd of his own cows means that his family was relatively well-todo and independent. In the course of doing this work, he wandered over the area within the
twenty-yojana circumference of Mathur-maala. Among the places he used for cow
herding, his special favorites were Govardhana, the forest of Vndvana, and the shores of the
Yamun. Sometimes he went to other locations in the dhma, like Mahvana, but according to
one transcendental opinion Vraja-bhmi consists of nothing but Govardhana, Vndvana, and
the Yamun, since these three places pervade the entire dhma. In any case, there is no place
outside Vraja-dhma where a cowherd can get real benefit from his occupation.
Gopa-kumra addresses his new student by saying O best of learned brhmaas because the
student hails from the brhmaa community of Mathur.

BB 2.1.113
TEXT 113
TEXT
vana-madhye ca paymo
nityam eka dvijottamam
divya-mrti virakty-hya
paryaantam itas tata
SYNONYMS
vanaof the forest; madhyein the mist; caand; paymawe would see; nityam
regularly; ekamone; dvija-uttamamfirst-class brhmaa; divyadivine; mrtimwhose
bodily appearance; viraktiwith renunciation; hyamendowed; paryaantamwandering;
ita tatahere and there.
TRANSLATION
In the forest we regularly saw a certain first-class brhmaa, wandering from place to place.
He was very renounced, and his body appeared like that of a god.
COMMENTARY
This person the boys frequently saw was in truth the best of brhmaas. His body was golden
and very beautiful.
BB 2.1.114
TEXT 114
TEXT
krtayanta muhu ka
japa-dhyna-rata kvacit
ntyanta kvpi gyanta
kvpi hsa-para kvacit
SYNONYMS
krtayantamchanting the glories; muhualways; kamof Ka; japain chanting his
mantra; dhynaand meditation; ratamabsorbed; kvacitsometimes; ntyantam
dancing; kva apisometimes; gyantamsinging; kva apisometimes; hsato laughter;
paramgiving his attention; kvacitsometimes.
TRANSLATION
He was always chanting the glories of Ka. Sometimes he sang and sometimes danced.
Sometimes, absorbed in meditation, he chanted his mantra to himself, and sometimes he gave
himself to laughter.

COMMENTARY
The outstanding characteristic of this brhmaa was that he always vibrated Kas glories,
either with the two-syllable name Ka or with other names of the Personality of Godhead.
He would sing these names sweetly in various ways. He sometimes appeared withdrawn into
his private japa and dhyna, which he dutifully performed daily even though he was already
perfect in chanting the Lords holy names. As the tantras prescribe, even a person who has
perfected the chanting of his mantra should continue to perform regular worship through japa
and dhyna to show gratitude to his spiritual benefactors:
siddha-mantro pi pttm
tri-sandhya devam arcayet
niyamenaika-sandhya v
japed aottara atam
Even if one has perfected his mantra and is completely pure in heart, he should still worship
the Lord at the three junctures of the day by the method prescribed. Or at least at one of these
three times he should do this worship, and 108 times he should chant japa of his mantra.
When the brhmaa seemed withdrawn, intent on his prescribed chanting and meditation, in
fact his outward senses were inactive not because he was controlling them out of duty but
because ecstatic love was swelling up within him.
BB 2.1.115
TEXT 115
TEXT
vikroanta kvacid bhmau
skhalanta kvpi matta-vat
luhanta bhuvi kutrpi
rudanta kvacid uccakai
SYNONYMS
vikroantamshouting; kvacitsometimes;

bhmauon the

ground;

skhalantam

stumbling; kva apisometimes; matta-vatlike a madman; luhantamrolling; bhuvion

the ground; kutra apiin some places; rudantamsobbing; kvacitsometimes; uccakai
loudly.
TRANSLATION
Sometimes he shouted, or loudly sobbed, or stumbled and fell to the ground, or rolled about
on the ground like a madman.
BB 2.1.116

TEXT 116
TEXT
visaja patita kvpi
lema-llru-dhray
pakayanta gav vartmarajsi mta-vat kvacit
SYNONYMS
visajamunconscious; patitamfallen down; kva apisometimes; lemaof his
mucus; llasaliva; aruand tears; dhraywith the flood; pakayantamturning into
mud; gavmof the cows; vartmaon the path; rajsithe dust; mta-vatlike a corpse;
kvacitsometimes.
TRANSLATION
Sometimes he fell unconscious and lay still like a corpse, the flood of his mucus, saliva, and
tears turning the dust on the cow path into mud.
COMMENTARY
Because the brhmaa was practicing such intense chanting of the Lords names, he would
sometimes feel joy so immense that he would lose outward consciousness. Sometimes he
would collapse without wetting the ground as described here, and then he would appear to
have died.
BB 2.1.117
TEXT 117
TEXT
kautukena vaya bl
ymo mu vkitu sad
sa tu gopa-kumrn no
labdhv namati bhaktita
SYNONYMS
kautukenacuriously; vayamwe; blboys; ymawould come; amumat him;
vkitumto look; sadalways; sahe; tubut; gopa-kumrnyoung cowherd boys;
naus; labdhvobtaining; namatiwould bow down; bhaktitawith devotion.
TRANSLATION
Out of curiosity we cowherd boys would often come look at him. But when he saw us in front
of him he would bow down to us with devotion.
COMMENTARY

He apparently had great respect for the boys, despite their having no special respect for him.
BB 2.1.118
TEXT 118
TEXT
gham liyati prem
sarvgeu sa-cumbanam
parityaktu na aknoti
mdn priya-bandhu-vat
SYNONYMS
ghamdeeply; liyatihe would embrace; premwith love; sarvaon all; ageu
limbs; sa-cumbanamwith kissing; parityaktumto give up; na aknotihe was not able;
mdnthe likes of us; priya-bandhu-vatas if his best friends.
TRANSLATION
He would heartily embrace us and affectionately cover us with kisses, as if we were his best
friends. He was unable to give up our company.
COMMENTARY
Immersed in ka-prema, this brhmaa was attracted to these village boys because they
resembled young Ka and His cowherd friends. Priya-bandhu has several meanings: best
friends, close relatives, most dear devotees of the Lord, and the Supreme Lord, who is
dear to His devotees.
BB 2.1.119
TEXT 119
TEXT
may go-rasa-dndisevaysau prasdita
ekad yamun-tre
prpyligya jagda mm
SYNONYMS
mayby me; go-rasaof milk products; dnawith gifts; diand so on; sevayby the
service; asauhe; prasditapleased; ekadone day; yamun-treon the shore of the
Yamun; prpyameeting; ligyaembracing; jagdahe said; mmto me.
TRANSLATION
He was pleased with my services like giving gifts of milk products. One day, meeting me on
the shore of the Yamun, he embraced me and spoke in this way:

COMMENTARY
Gopa-kumra gave his new friend presents of milk, yogurt, and other milk products and
would also carry his water pot and follow him around. This kind of voluntary service pleased
the great soul, who became disposed to give the boy his mercy.
BB 2.1.120
TEXT 120
vatsa tva sakalbhasiddhim icchasi ced imam
prasda jagad-asya
sntv key gha mat
SYNONYMS
vatsadear child; tvamyou; sakalaall; abhaof desires; siddhimthe fulfillment;
icchasiyou want; cetif; imamthis; prasdammercy; jagat-asyaof the Lord of the
universe; sntvtaking a bath; keymat Ke-gha; ghaplease take it; matfrom
me.
TRANSLATION
My dear child, if you want to fulfill all your desires, please bathe at Ke-gha and then
accept from Me this mercy of the Lord of the universe.
COMMENTARY
Normally we consider the mercy of the Supreme Lord something intangible, but the saintly
brhmaa called it this mercy as if it were a tangible object in front of them. He told Gopakumra Just take it from me as if literally placing it in his hands.
BB 2.1.121
TEXT 121
TEXT
evam eta bhavan-mantra
sntyopadidea me
pra-kmo napekyo pi
sa daylu-iromai
SYNONYMS
evamthus; etamthis; bhavat-mantramyour mantra; sntyawho had bathed;
upadideahe imparted; meto me; pra-kmafully satisfied in himself; anapekya
indifferent; apialthough; sahe; dayluof compassionate persons; ira-maithe
crest jewel.

TRANSLATION
Thus, after I bathed, he imparted to me the same mantra you are chanting. Although he was
fully satisfied in himself and indifferent to material things, he was the crest jewel of all
compassionate souls.
COMMENTARY
Since Gopa-kumra and his student have been initiated into the same mantra, their
relationship should become very friendly.
When Gopa-kumra got his mantra he should not have thought that this was his gurus way of
reciprocating the gifts of buttermilk and yogurt. His guru, being fully self-satisfied, did not
need the service. Only out of infinite compassion for the fallen souls did the guru show Gopakumra his mercy.
BB 2.1.122
TEXT 122
TEXT
pj-vidhi ikayitu
dhyeyam uccrayan jape
premkulo gato moha
rudan virahiva sa
SYNONYMS
pjof worshiping; vidhimthe method; ikayitumto instruct; dhyeyamthe object of
meditation; uccrayanuttering; japein the chanting; premain pure love; kula
agitated; gata mohamhe became bewildered; rudancrying; virahia woman separated
from her lover; ivaas if; sahe.
TRANSLATION
He was about to explain the method of worshiping with the mantra, but as soon as he
mentioned the object of meditation he was overcome by pure love of God, became confused,
and started crying like a woman separated from her lover.
COMMENTARY
Gopa-kumras guru had the instructions for properly using the mantra just on the tip of his
tongue. He was about to tell Gopa-kumra how to mark the body with the syllables of the
mantra, how to meditate systematically on the meaning of the mantra, and all the other details
for reciting the mantra in worship. But as soon as he started to describe the beautiful form of
rmn Madana-gopla a sudden ecstasy caught hold of him, and, crying like a lovesick
woman remembering her distant beloved, he lost his train of thought.

BB 2.1.123
TEXT 123
TEXT
saj prpto tha kicin na
prau akto may bhiy
utthya vimanasko gt
kvpi prpta punar na sa
SYNONYMS
sajmnormal consciousness; prptaobtaining; athathen; kicitanything; nanot;
praumto ask; aktawas possible; mayby me; bhiyout of fear; utthyastanding
up; vimanaskadistressed; agthe went; kva apisomewhere; prptafound; puna
again; nanot; sahe.
TRANSLATION
When he regained normal consciousness I was afraid to ask him anything. He stood up and
went away, distressed. And after that he was nowhere to be found.
COMMENTARY
Having just received initiation, Gopa-kumra felt deep reverence for his spiritual master, and
without first being spoken to he dared not say anything. He feared he might have done
something offensive to upset his guru and thought that if he said anything wrong his guru
might start crying again. Why didnt the saintly brhmaa give the missing instructions
unasked? In his ecstatic mood he was unhappy and distracted, so he went away saying
nothing more. And because he had no fixed residence he was not to be found again.
BB 2.1.124
TEXT 124
TEXT
may tu kim ida labdha
kim asya phalam eva v
mantra katha sdhanya
iti jta na kicana
SYNONYMS
mayby me; tubut; kimwhat; idamthis; labdhamreceived; kimwhat; asyaof
it; phalamthe fruit; evaeven; vor; mantrathe mantra; kathamhow; sdhanya
to be perfected; itithus; jtamknown; nanot; kicanaat all.
TRANSLATION

I had no idea what this mantra was that I had received, what fruit its chanting would bear, or
even how the mantra was to be practiced.
COMMENTARY
Gopa-kumra did not even know the name of this ten-syllable mantra. Was the mantra meant
to be sung out loud? Or chanted quietly? Or was it a mantra at all? If it was powerful, when
chanted perfectly what fruit would it bear? His guru had told him that the mantra would fulfill
all his desires, but that was vague. Until now Gopa-kumra had never thought seriously about
his ultimate desires and goals.
BB 2.1.125
TEXT 125
tad-vkya-gauraveaiva
mantra ta kevala mukhe
kenpy alakito jasra
japeya kautukd iva
SYNONYMS
tathis; vkyafor the words; gauraveaout of respect; evaonly; mantramthe mantra;
tamit; kevalamonly; mukhein my mouth; kena apiby anyone; alakitanot seen;
ajasramconstantly; japeyamI would chant; kautuktout of curiosity; ivaas if.
TRANSLATION
Simply out of respect for the brhmaas words, I constantly murmured this mantra in
secluded places, unseen by others. I chanted it just out of curiosity.
COMMENTARY
Gopa-kumra, aware of his ignorance of the true nature of the mantra, was embarrassed to
chant it in public. But it certainly fascinated him.
BB 2.1.126
TEXT 126
TEXT
tan-mah-puruasyaiva
prabhvt tdena ca
japena citta-uddhir me
tatra raddhpy ajyata
SYNONYMS

tatof that; mah-puruasyagreat person; evaonly; prabhvtby the influence;

tdenaby such; caeven; japenachanting; cittaof the mind; uddhipurification;
memy; tatrain it; raddhfaith; apialso; ajyatadeveloped.
TRANSLATION
By the influence of that great person, even such aimless chanting purified my mind, and I
developed faith in the mantra.
COMMENTARY
Without scientific knowledge of its practice and significance, the young sdhaka Gopakumra could hardly have solid faith in the mantra. He was not firmly convinced of its
efficacy, nor was he affectionately attracted to it. Nonetheless, his naive chanting purified his
mind of lust, envy, and greed.
BB 2.1.127
TEXT 127
TEXT
tad-vkya cnusandhya
jagad-vara-sdhakam
ta mantra manyamno ha
tuyan japa-paro bhavam
SYNONYMS
tathis; vkyamwords; caand; anusandhyacontemplating; jagat-varathe Lord of
the

universe;

sdhakamthe

means

of

achieving;

tamthat;

mantrammantra;

manyamnaconsidering; ahamI; tuyanfeeling satisfied; japain chanting the

mantra; paraabsorbed; abhavamI became.
TRANSLATION
Contemplating my gurus words, I understood the mantra to be the means for achieving the
Lord of the universe. Thus I became satisfied and absorbed in chanting.
COMMENTARY
Gopa-kumras guru had told him, Accept the Supreme Lords mercy. Remembering this,
Gopa-kumra concluded that the mantra was meant for obtaining the favor of the Supreme
Lord. This was a satisfying reason to take enthusiastically to the chanting.
BB 2.1.128
TEXT 128
TEXT
kdo jagad-o sau

kad v dyat may

tad-eka-llaso hitv
ghdn jhnavm agm
SYNONYMS
kdalike what; jagat-aLord of the universe; asauthis; kadwhen; vand;
dyatmHe might be seen; mayby me; tatthat; ekaonly; llasamy aspiration;
hitvabandoning; gha-dnhome and so on; jhnavmto the Gag; agmI went.
TRANSLATION
I became eager to know who this Lord of the universe was and when I might be able to see
Him. With this as my only aspiration I abandoned my home and other attachments and went
to the bank of the Gag.
COMMENTARY
Wanting to identify the Lord of the universe, Gopa-kumra compared Him to familiar people
and things. But he could find no clue in the place where he had been brought up, so he left
home to wander in search of the Lord.
BB 2.1.129
TEXT 129
TEXT
drc chakha-dhvani rutv
tat-pada pulina gata
vipra vkynama tatra
lagrma-ilrcakam
SYNONYMS
drtfrom a distance; akhaof a conchshell; dhvanimthe sound; rutvhearing;
tatof that; padamto the location; pulinama bank of the river; gataI went; viprama
brhmaa; vkyaseeing; anamamI bowed down; tatrathere; lagrma-ilthe
lagrma-il; arcakamwho was worshiping.
TRANSLATION
Hearing the distant sound of a conchshell being blown, I followed that sound to its origin on a
sandy bank of the river. There I saw a learned brhmaa worshiping a lagrma-il, and I
bowed down.
BB 2.1.130
TEXT 130
TEXT

ki ima yajasi svminn

iti po may hasan
so vadat ki na jnsi
blya jagad-vara
SYNONYMS
kimwhat; imamthis; yajasiyou are worshiping; svminO master; itithus; pa
asked; mayby me; hasanlaughing; sahe; avadatsaid; kimwhether; na jnsi
you do not know; bladear boy; ayamthis; jagat-varathe Lord of the universe.
TRANSLATION
I asked him, Master, what are you worshiping? Laughing, he replied, Dear boy, dont you
know that this is the Lord of the universe?
COMMENTARY
The worshiper was surprised that anyone, even a child, would be ignorant that r lagrma
is a direct incarnation of the Lord of the universe.
BB 2.1.131
TEXT 131
TEXT
tac chrutvha su-samprpto
nidhi labdhveva nirdhana
naa v bndhavo bandhu
param mudam ptavn
SYNONYMS
tatthat; rutvhearing; ahamI; su-samprptawelcoming; nidhima treasure;
labdhvobtaining; ivalike; nirdhanaa poor man; naamlost; vor; bndhavaa
family member; bandhumhis relative; parammsupreme; mudamhappiness; ptavn
I obtained.
TRANSLATION
Hearing this I felt unlimited happiness, like a poor man finding a welcome treasure, or a
family man reuniting with a long-lost relative.
BB 2.1.132
TEXT 132
TEXT
jagad-a muhu payan
daa-vac chraddhaynamam

pdodaka sa-nirmlya
viprasya kpaypnuvam
SYNONYMS
jagat-amat the Lord of the universe; muhufor a long time; payanlooking; daavatlike a rod; raddhaywith faith; anamamI bowed down; pdafrom His feet;
udakamthe water; sa-nirmlyamalong with remnants of His food; viprasyaof the
brhmaa; kpayby the mercy; pnuvamI obtained.
TRANSLATION
I gazed for a long time at the Lord of the universe and with faith bowed down to Him, my
whole body flat on the ground like a rod. By the brhmaas mercy I received some water that
had washed the Lords feet, and some remnants of offerings to Him.
COMMENTARY
With newborn faith and affection for the Lord in His lagrma form, Gopa-kumra happily
accepted the Lords caramta, along with remnants of tulas leaves and other items earlier
offered to the Lord.
BB 2.1.133
TEXT 133
TEXT
udyatena gha gantu
karae tena yitam
jagad-a vilokyrto
vyalapa ssram dam
SYNONYMS
udyatenawho was preparing; ghamto his home; gantumto go; karaein a box;
tenaby him; yitamlaid to rest; jagat-amthe Lord of the universe; vilokyaseeing;
rtamentally pained; vyalapamI complained; sa-asramtearfully; damlike this.
TRANSLATION
Then the brhmaa, preparing to return home, lay the Lord of the universe to rest in a box.
Pained to see this, I tearfully complained in this way:
BB 2.1.134
TEXT 134
TEXT
h h dhta karantar
asthne paramevara

kim apy asau na cbhukta

nidr tu kudhay katham
SYNONYMS
h halas, alas; dhtaput; karaa-antainside a box; asthnein an unsuitable place;
parama-varathe Supreme Lord; kim apieven though; asauHe; nanot; caand;
abhuktahas eaten; nidrsleep; tubut; kudhaybecause of hunger; kathamhow.
TRANSLATION
My God, you are putting the Supreme Lord into a boxsuch an unfit place! And He hasnt
even eaten! How will He sleep if He is hungry?
COMMENTARY
Gopa-kumra thought the little box an ill-chosen place for the Lord of the universe. Told that
being placed in such a box is what is done with the Deity after worship to Him is finished,
Gopa-kumra replied that he had not seen the brhmaa make an offering of food substantial
enough to satisfy the Lords appetite and that the Lord should not be forced to sleep without
first being fed.
BB 2.1.135
TEXT 135
TEXT
praktyaiva na jnmi
mthura-brhmaottama
asmd vilakaa kacit
kvpy asti jagad-vara
SYNONYMS
praktyby my conditioned nature; evaindeed; na jnmiI did not understand;
mthurafrom Mathur; brhmaa-uttamaO first-class brhmaa; asmtfrom this
(world); vilakaadifferent; kacitsomeone; kva apisomewhere; astithere is; jagatvarathe Lord of the universe.
TRANSLATION
O excellent brhmaa from Mathur, because of my material conditioning I was unaware that
the Lord of the universe is different from everyone and everything in this world.
COMMENTARY
Gopa-kumra was ignorant of the Supreme Persons transcendental nature. The Lord can
enjoy Himself everywhere simultaneously by expanding into an infinite number of forms.

There is no reason to worry that He will go hungry because of one devotees neglect. He may
seem to be a small stone trapped in a box, but in fact the Lord is unlimited.
BB 2.1.136
TEXT 136
TEXT
ity aktrima-santpa
vilpturam abravt
brhmaa sntayitv m
hra-vad vinaynvita
SYNONYMS
itithus; aktrimanot artificial; santpamwhose suffering; vilpaby lamentation;
turamwho was agitated; abravtsaid; brhmaathe brhmaa; sntayitvconsoling;
mmme; hra-vatshyly; vinaya-anvitafull of humility.
TRANSLATION
As I complained and suffered in my uncontrived lamentation, the brhmaa tried to console
me. Full of humility, he shyly spoke.
COMMENTARY
The saintly brhmaa was ashamed of being too poor to feed even a human guest, what to
speak of the Supreme Lord. And in fact the place where he had now performed his worship
simply had no facilities for cooking. But the humility the brhmaa felt was not caused by any
external circumstance; it was a natural ecstasy of his individual type of love of God.
BB 2.1.137
TEXT 137
TEXT
nava-vaiava ki kartu
daridra aknuy param
arpaymi sva-bhogya hi
jagad-ya kevalam
SYNONYMS
nava-vaiavaO new Vaiava; kimwhat; kartumto do; daridraa poor man;
aknuymI can; parammore; arpaymiI offer; sva-bhogyamthe meals prepared for
myself; hiindeed; jagat-yato the Lord of the universe; kevalamonly.
TRANSLATION

O new Vaiava, he said, what more can this poor man do? I can offer to the Lord of the
universe only the meals I prepare for myself.
COMMENTARY
The brhmaa who lived near the Gag thought, If this cowherd boy has never seen a
brhmaa like me worshiping lagrma-il, he must be new to spiritual life.
BB 2.1.138-139
TEXTS 138-139
TEXT
yadi pjotsava tasya
vaibhava ca didkase
tadaitad-dea-rjasya
viu-pjnurgia

mah-sdho pur yhi

vartamnam adrata
tatra skt samkasva
durdara jagad-varam
SYNONYMS
yadiif; pjof worship; utsavama great festival; tasyaHis; vaibhavamopulence;
caand; didkaseyou are eager to see; tadthen; etatthis; dea-rjasyaof the ruler
of the country; viu-pjto the worship of Lord Viu; anurgiawho has loving
attraction; mah-sdhovery saintly; purmto the capital city; yhigo; vartamnam
present; adratanot far away; tatrathere; sktdirectly; samkasvajust see;
durdaramvery difficult to see; jagat-varamthe Lord of the universe.
TRANSLATION
If you are eager to see the Lords opulence and a great festival of His worship, please go to
the capital city of this countrys very saintly ruler. He is attached to the worship of Lord
Viu in great love. You will find his city not far away, and there you can behold the Lord of
the universe, who is so difficult to see.
COMMENTARY
The king of this district on the shore of the Gag was a sincere Vaiava, which made him a
greater saint than any karm, jn, or ordinary yog. He worshiped the Deity of Lord Viu
with festive opulence. If Gopa-kumra liked, he could go to the capital and see for himself
this kings wonderful worship. He could see the Lords beauty, the rich offerings made to the

Lord, and His luxurious sleeping quarters. The opulences of the kings Deity were much more
readily visible than those of the poor brhmaas lagrma-il.
BB 2.1.140
TEXT 140
TEXT
ht-praka mahnanda
sarvathnubhaviyasi
idnm etya mad-gehe
bhukva viu-niveditam
SYNONYMS
htyour heart; prakamwhich will fill; mah-nandamgreat ecstasy; sarvathin all
respects; anubhaviyasiyou will experience; idnmnow; etyacoming; matmy;
gehein the house; bhukvaplease eat; viu-niveditamthe remnants of food offered to
Lord Viu.
TRANSLATION
You will feel great ecstasy, fulfilling all your hearts desires. But for now please come have
lunch in my house from the remnants of what has been offered to Lord Viu.
COMMENTARY
Gopa-kumra will certainly feel bliss if he witnesses the opulence of the Viu Deity in the
royal city, hears the songs and prayers recited for the pleasure of the Lord, and tastes the
remnants of food offered to the Lord. The brhmaa admits that devotees who have pure love
for the Lord prefer to see Him worshiped with suitable opulence, opulence that he, a poor
man, cannot provide for his own Deity. Gopa-kumra should therefore at once go to the
capital, but before he goes he should have lunch at the brhmaas house, where he can taste
what little rice and other items have been offered this morning to the brhmaas lagrma
Deity.
BB 2.1.141
TEXT 141
TEXT
tad-vcnandito gatv
kudhito pi tad-layam
ta praamya tad-uddiavartman t purm agm
SYNONYMS

tathis; vcby the words; nanditadelighted; agatvnot going; kudhitahungry;

apialthough; tathis; layamto the house; tamto him; praamyabowing down; tat
by him; uddiaindicated; vartmanalong the road; tmto that; purmcity; agmI
went.
TRANSLATION
Delighted by the brhmaas words, I offered him my obeisances and without stopping at his
house (even though hungry), I set off for the capital by the road he pointed out.
COMMENTARY
Gopa-kumra repeatedly prostrated himself before the brhmaa with great devotion. He did
this partly to beg pardon for declining the brhmaas invitation and partly to beg blessings
for an auspicious journey.
BB 2.1.142
TEXT 142
TEXT
anta-pure deva-kule
jagad-rcana-dhvanim
aprva tumula drc
chrutvpccham amu jann
SYNONYMS
anta-pureinside the inner city; deva-kulein a temple; jagat-aof the Lord of the
universe; arcanaof the worship of the Lord; dhvanimthe sound; aprvam
unprecedented; tumulama tumult; drtfrom a distance; rutvhearing; apcchamI
asked; amumabout this; jannfrom some people.
TRANSLATION
Within the inner precincts of the city, from a distance I heard the sound of temple worship of
the Lord of the universe. I had never heard such a tumult, so I asked about it from people
nearby.
COMMENTARY
The noise Gopa-kumra heard came from the Lords rati ceremony in the royal temple,
where many devotees were chanting and playing musical instruments. The sound impressed
Gopa-kumra as very wonderful.
BB 2.1.143
TEXT 143
TEXT

vijya tatra jagad-varam kitu ta

kenpy avrita-gati sa-java praviya
akhri-pakaja-gad-vilasat-karbja
rmac-catur-bhujam apayam aha samakam
SYNONYMS
vijyabeing informed; tatrathere; jagat-varamthe Lord of the universe; kitumto
see; tamHim; kena apiby anyone; avritanot stopped; gatimy movement; sajavamquickly; praviyaentering; akhawith conchshell; aridisc; pakajalotus;
gadand club; vilasatresplendent; kara-abjamwhose lotus hands; rmatbeautiful;
catu-bhujamwith four arms; apayamsaw; ahamI; samakamin front of me.
TRANSLATION
Learning that the Lord of the universe was being worshiped, I wanted to see Him. As I
approached, no one stopped me, so I quickly entered the temple, where in front of me I beheld
the beautiful four-armed form of the Lord, His hands resplendent with a conchshell, disc,
lotus, and club.
COMMENTARY
The guards at the door of the temple neither questioned Gopa-kumra nor blocked his
entrance, so he eagerly ran inside. There he saw the Deity of Viu, whose beauty and
opulence more than fulfilled the brhmaas predictions, and Gopa-kumras own
expectations. The four arms of the Lord resembled the bodies of mighty serpents.
BB 2.1.144
TEXT 144
TEXT
sarvga-sundaratara nava-megha-knti
kaueya-pta-vasana vana-mlayhyam
sauvara-bhaam avarya-kiora-mrti
prendu-vaktram amta-smitam abja-netram
SYNONYMS
sarvaall; agawith His limbs; sundara-tarammost beautiful; navanew; meghaof a
rain cloud; kntimwhose complexion; kaueyaof silk; ptayellow; vasanamwhose
garment; vana-mlaywith a flower garland; hyamrichly adorned; sauvaraof gold;
bhaamwith ornaments; avaryaindescribable; kiorayouthful; mrtimwhose
personal form; prafull; indulike the moon; vaktramwhose face; amtanectarean;
smitamwhose smile; abjaresembling lotuses; netramwhose eyes.

TRANSLATION
All the parts of His body were exquisitely attractive, and His complexion resembled a new
rain cloud. Words can hardly describe his youthful body, dressed in yellow silk, ornamented
with gold, and garlanded with forest flowers that increased His beauty. His face, with its
sweet nectarean smile and lotuslike eyes, appeared like the full moon.
COMMENTARY
Beginning from His eyes and mouth, every part of Lord Vius body was enchanting. Gopakumra could only compare His beauty to that of the most beautiful things he knewa rain
cloud, the moon, and lotus flowers.
BB 2.1.145
TEXT 145
TEXT
sampjita-vividha-durlabha-vastu-vargai
sevnuakta-paricraka-vnda-juam
ntydika ca purato nubhavantam rt
tihantam sana-vare su-paricchadaugham
SYNONYMS
sampjitawho were worshiping; vividhavarious; durlabharare; vastu-vargaiwith
things; sevto His service; anuaktawho were fondly attached; paricraka-vndaby
many servants; juamjoined; ntya-dikamdancing and so on; caand; puratabefore
Him; anubhavantamperceiving; rtfrom some distance; tihantamstanding; sana
on a seat; vareexcellent; su-paricchadaof excellent paraphernalia; oghamhaving a great
amount.
TRANSLATION
While many attendants, fondly attached to serving Him, worshiped Him with various rare
items, He stood on an excellent throne and from a distance watched the dancing and other
entertainment presented before Him. Every sort of wonderful paraphernalia was being
engaged for His pleasure.
COMMENTARY
As the most precious items to be found were presented to the Lord, one after another, His
personal attendants waved cmara fans intently and offered Him betel nut and other
refreshments. In the midst of all this, He stood on His throne instead of coming forward to
meet the crowd and acknowledged the entertainment going on further away by watching with
unblinking eyes.

BB 2.1.146
TEXT 146
TEXT
paramnanda-pro ha
praaman daa-van muhu
vyacintayam ida svasypayam adya didkitam
SYNONYMS
parama-nandawith supreme bliss; prafilled; ahamI; praamanbowing down;
daa-vatlike a rod; muhurepeatedly; vyacintayamI thought; idamthis; svasya
my; apayamI have seen; adyatoday; didkitamwhat I always wanted to see.
TRANSLATION
Filled with supreme bliss, I repeatedly fell flat on the ground. Today, I thought, I have
seen what I always wanted to see.
BB 2.1.147
TEXT 147
TEXT
samprpto janma-sphalya
na gamiymy ata kvacit
vaiavn ca kpay
tatraiva nyavasa sukham
SYNONYMS
samprptaobtained;

janmaof

my

biynonymsrth;

sphalyamthe

success;

na

gamiymiI shall not go; atafrom here; kvacitever; vaiavnmof the Vaiavas;
caand; kpayby the mercy; tatrathere; evaonly; nyavasamI resided; sukham
happily.
TRANSLATION
Now my life is a success. I shall never go away from this place. And so, by the mercy of the
Vaiavas, I began to live there happily.
COMMENTARY
Gopa-kumra had left his family and friends to wander in search of his worshipable Lord and
now had found Him. Although as a penniless beggar from a foreign country Gopa-kumra
could hardly expect to be allowed to stay in the neighborhood of the royal palace and dine on

the remnants of the kings Deity, the local Vaiavas were kind to him. They brought him
mah-prasda and did everything possible to encourage and protect him.
BB 2.1.148
TEXT 148
TEXT
bhujno viu-naivedya
payan pj-mahotsavam
van pjdi-mhtmya
yatnn mantra raho japan
SYNONYMS
bhujnaeating; viu-naivedyamremnants of food offered to Viu; payanseeing;
pjof His worship; mah-utsavamthe great festivals; vanhearing; pj-diof His
worship and so on; mhtmyamglories; yatntcarefully; mantrammy mantra; raha
in private; japanchanting.
TRANSLATION
I would eat remnants of food offered to Lord Viu, witness the great festivals of His
worship, and hear the glories of His worship and more, all the while carefully chanting my
mantra in private.
COMMENTARY
While residing with the Vaiavas who served the Deity of Lord Viu, Gopa-kumra heard
from them the glories of worship of Viu, as described in various Puras and other
scriptures. He heard that worshiping Viu is the highest activity for human beings, and he
heard specific instructions about various aspects of His worship. He also heard about the
glories of Lord Vius prasda:
abhir msopavsais tu
yat phala parikrtitam
vior naivedya-sikthnna
bhujat tat kalau yuge

All the benefits ascribed to the vow of fasting for six months are gained in Kali-yuga by
those who eat food mixed with the remnants of Lord Viu.
From all these instructions, however, Gopa-kumra did not receive a complete, systematic
spiritual education. No one told him, for example, about such basic matters as the existence of
higher planets, like the Svarga of Lord Indra. The Vaiavas were unaware that Gopa-kumra,

despite his saintly qualities, had never had any training. Thus he remained naive about the
complexities of the material world.
BB 2.1.149
TEXT 149
TEXT
asys tu vraja-bhme rr
gopa-kr-sukha ca tat
kadcid api me brahman
hdayn npasarpati
SYNONYMS
asyof this; tubut; vraja-bhmeVraja-bhmi; rthe beauty; gopaas a cowherd;
krof playing; sukhamthe happiness; caand; tatthat; kadcit evaever; memy;
brahmanO brhmaa; hdaytfrom the heart; na apasarpatiwould not go away.
TRANSLATION
Yet my heart, O brhmaa, never forgot the beauty of this Vraja-bhmi and the joy of playing
here as a cowherd.
COMMENTARY
Gopa-kumras indelible recollections of Vraja-dhma, far from being just sentimental, were
a sign that by chanting his mantra he was reaping transcendental results. The public opulence
of Lord Vius worship did not attract him more than the simple happiness of wandering
about the fields of Vraja. While sleeping or awake, he could not forget Vraja. Even while he
took part in Lord Vius festivals, thoughts of Vraja-bhmi lingered in his mind.
BB 2.1.150
TEXT 150
TEXT
eva dinni katicit
snanda tatra tihata
tdk-pj-vidhne me
param llasjani
SYNONYMS
evamin this way; dinnidays; katicitsome; sa-nandamblissfully; tatrathere;
tihatawho remained; tdksuch; pjof worship; vidhnein the method; memy;
paramgreat; llaseagerness; ajaniwas born.
TRANSLATION

Remaining thus for some days in that place, I developed great eagerness to engage in that
method of worship.
COMMENTARY
Gopa-kumra was eager to reciprocate in a personal way with the Lord of the universe, and
the opulent worship in Vius temple seemed such a way.
BB 2.1.151
TEXT 151
TEXT
athputra sa rj m
vaideikam api priyt
su-la vkya putratve
parikalpycirn mta
SYNONYMS
athathen; aputrasonless; sahe; rjthe king; mmme; vaideikama foreigner;
apialthough; priytout of affection; su-lamof good character; vkyaseeing;
putratveas his son; parikalpyaadopting; acirtsoon; mtadied.
TRANSLATION
The king of that country was sonless. And despite my being a foreigner, he noted my good
character, and he developed affection for me. But soon after finally adopting me as his son, he
died.
BB 2.1.152
TEXT 152
TEXT
may ca labdhv tad-rjya
viu-pj muddhik
pravartit tad-annai ca
bhojyante sdhavo nv-aham
SYNONYMS
mayby me; caand; labdhvbeing obtained; tathis; rjyamkingdom; viu-pj
the worship of Viu; mudwith delight; adhikmore; pravartitpromoted; tatfrom
that; annaiwith the food; caand; bhojyantewere fed; sdhavasaintly persons; anuahamdaily.
TRANSLATION

After inheriting his kingdom, I arranged even more elaborately the joyful worship of Lord
Viu. Every day, saintly persons were fed with remnants of food from this worship.
COMMENTARY
Simple soul that he was, Gopa-kumra accepted his material elevation as a chance to increase
his devotional service. As king he saw to it that Lord Vius worship was improved and that
the Lords mercy was distributed as widely as possible.
BB 2.1.153
TEXT 153
TEXT
svaya ca kvacid saktim
aktv prva-vad vasan
japa nirvhayan bhuje
prasdnna prabho param
SYNONYMS
svayammyself; caand; kvacitat any time; saktimattachment; aktvnot forming;
prva-vatas before; vasanliving; japamthe quiet chanting of my mantra; nirvhayan
carrying out; bhujeI ate; prasda-annamthe remnants of food; prabhoof the Lord;
paramonly.
TRANSLATION
And always unattached to royal opulence, I continued living just as before. I quietly chanted
my mantra and ate only remnants of food left by the Lord as His mercy.
COMMENTARY
Gopa-kumras mantra protected him from being corrupted by royal power. Thus he was
undistracted by sovereignty and wealth. Retaining his unassuming simplicity, he went on
chanting his mantra, satisfied with the gratification that his senses enjoyed from honoring
Lord Vius prasda.
BB 2.1.154
TEXT 154
TEXT
rjo sya parivrebhya
prd rjya vibhajya tat
tathpi rjya-sambandhd
dukha me bahudhodbhavet
SYNONYMS

rjaof the king; asyahis; parivrebhyato the family members and servants;
prdmI gave; rjyamthe responsibilities of the kingdom; vibhajyadividing; tatit;
tath apinonetheless; rjyawith the kingdom; sambandhtbecause of my connection;
dukhamunhappiness; memy; bahudhin various ways; udbhavetwould arise.
TRANSLATION
I divided the affairs of the kingdom and handed them over to the relatives and entourage of
the deceased king. But still I suffered in various ways due to my connection with the
kingdom.
COMMENTARY
To avoid being blamed for neglecting the kingdom while absorbed in private meditation,
Gopa-kumra delegated the practical affairs of ruling to the previous kings friends, ministers,
in-laws, and immediate family. He gave them the authority to make day-to-day decisions.
Nonetheless, various anxieties connected with the kingdom continued to be thrust upon him,
and so a crisis gradually arose. Discriminating Vaiavas may be better off uninvolved in the
management of kingdoms.
BB 2.1.155
TEXT 155
TEXT
kadpi para-rrd bh
kadcic cakravartina
vividhdea-sandohaplanensvatantrat
SYNONYMS
kad apisometimes; paraother; rrtfrom kingdoms; bhfear; kadcit
sometimes; cakravartinafrom the emperor; vividhaof various kinds; deaof
commands; sandohathe abundance; planenabecause of having to obey; asvatantrat
lack of freedom.
TRANSLATION
Sometimes I feared neighboring kingdoms, and at other times the emperor. Having to obey
his various and abundant commands stifled my freedom.
COMMENTARY
Every king has enemies, including the unhappy citizens of his own state as well as the rulers
of rival kingdoms. If he is the vassal of a greater king, he must follow the overlords whims
and cannot act independently. Gopa-kumra felt all these anxieties.

BB 2.1.156
TEXT 156
TEXT
jagad-vara-naivedya
spam anyena kenacit
nta bahir v sandigdho
na bhukte ko pi saj-jana
SYNONYMS
jagat-varaof the Supreme Lord; naivedyamthe remnants of food; spamtouched;
anyena kenacitby anyone else; ntamcarried; bahioutside; vor; sandigdha
doubted; na bhuktedoes not eat; ka apiany; sat-janarespectable person.
TRANSLATION
If the Supreme Lords remnants were touched by an outsider, or carried outside the temple, or
if for any other reason a doubt arose about the purity of the remnants, no respectable person
would eat them.
COMMENTARY
Gopa-kumra certainly should have tolerated any trouble arising from serving the Lord, but
the serious obstructions that appeared in Gopa-kumras devotional service provoked him
much more than the petty complications of royal politics. The brhmaas of this region were
very strict about the food they accepted. They would not accept Lord Vius prasda if it had
been touched by anyone other than appointed servants of the Deity or taken outside the sacred
area of the temple. These brhmaas cited the tradition of cultured behavior as evidence to
support their scruples: their predecessors had never accepted prasda that had in these ways
been contaminated. Real brhmaas and Vaiavas, however, become unhappy to see such
behavior; for them it is difficult to live in a place where such disrespect of the Supreme Lords
prasda is promoted. Furthermore, their opinion on this matter is supported in scriptures such
as r Bhad-viu Pura:

naivedya jagad-asya
anna-pndika ca yat
bhakybhakya-vicras tu
nsti tad-bhakae dvija
brahma-van nirvikra hi
yath vius tathaiva tat

vicra ye prakurvanti
bhakae tad dvijtaya
kuha-vydhi-samyukt
putra-dra-vivarjit
niraya ynti te vipr
yasmn nvartate puna

O twice-born, one should never question whether remnants of food and drink offered to the
Lord of the universe are fit or unfit to eat. One should never make such distinctions. The
prasda of the Lord is as incorruptible as the Vedic mantras and Lord Viu Himself. Those
who consider whether the Lords prasda is eatable or uneatable will suffer leprosy. They will
lose their children and wives, O brhmaa, and go to hell, never to return.
BB 2.1.157
TEXT 15
TEXT
marma-alyena caitena
nirvedo me mahn abht
nee didkita skt
prpta tyaktu ca tat-prabhum
SYNONYMS
marmain a vital point of the body; alyenaby the dart; caand; etenathis; nirveda
disgust; memy; mahngreat; abhtarose; na eI did not want; didkitamwhom I
had wanted to see; sktdirectly; prptamobtained; tyaktumto leave; caand; tat
that; prabhumLord.
TRANSLATION
Such darts, shot into my vital points, made me like giving everything up. But I had no desire
to leave the Lord, whom long I had hankered to see and whose personal contact I had now
obtained.
COMMENTARY
To see the leaders of society refusing Vius prasda was more painful to Gopa-kumra than
the wounds of well-aimed arrows. One who is cut at a major juncture of the subtle channels
carrying pra feels excruciating pain. But the pain of having to watch and tolerate apardhas
in the service of Lord Viu was more painful for Gopa-kumra than such a wound. He lost

whatever enthusiasm he had for continuing his involvement with ruling the kingdom, but he
could not leave Lord Viu.
BB 2.1.158
TEXT 158
TEXT
etasmin eva samaye
tatra dakia-deata
samgatai sdhu-varai
kathita tairthikair idam
SYNONYMS
etasminat this; evavery; samayetime; tatrathere; dakia-deatafrom the
southern country; samgataiwho had arrived; sdhuby saints; varaivenerable;
kathitamsaid; tairthikaiwho were on pilgrimage; idamthis.
TRANSLATION
Just then, some venerable saints from the south arrived on pilgrimage and told me this:
COMMENTARY
The saintly pilgrims were Vaiavas from Jaganntha-pur. For a while they had left that holy
dhma to see Lord Vius Deities and devotees elsewhere, mostly in the various trthas.
BB 2.1.159
TEXT 159
TEXT
dru-brahma jagan-ntho
bhagavn puruottame
ketre nlcale krrava-tre virjate
SYNONYMS
dru-brahmathe Absolute Truth in wood; jagan-nthaJaganntha, the Lord of the
universe; bhagavnthe Personality of Godhead; puruottame ketrein the holy district
Puruottama; nla-acaleon the blue mountain; kra-aravaof the salt ocean; treon the
shore; virjateis present.
TRANSLATION
At Puruottama-ketra, on the blue mountain on the shore of the salt ocean, Jaganntha, the
Lord of the universe, the Personality of Godhead, is present as the Absolute Truth manifest in
wood.

COMMENTARY
Within the holy dhma called Puruottama on the shore of the salt ocean is a district called
Nlcala, and there the Supreme Personality of Godhead is present as Lord Jaganntha. He is
called dru-brahma because He is the Absolute Truth in wood (dru), and because He
destroys (drat) the miseries of material existence. He is described in a number of Puras.
For example, in the Padma Pura:

samudrasyottare tre
ste r-puruottame
prnanda-maya brahma
dru-vyja-arra-bht
At r Puruottama, on the northern shore of the ocean, resides the Supreme Absolute Truth.
Full of perfect ecstasy, He has assumed a transcendental body that appears wooden.
And in the Bhad-viu Pura:
nldrau cotkale dee
ketre r-puruottame
druy ste cid-nando
jagannthkhya-mrtin

In the land of Orissa, on the blue mountain at r Puruottama-ketra, the ecstatic and allspiritual Lord is present in wood in His form known as Jaganntha.
BB 2.1.160
TEXT 160
TEXT
mah-vibhtimn rjyam
autkala playan svayam
vyajayan nija-mhtmya
sad sevaka-vatsala
SYNONYMS
mahgreat; vibhti-mnthe possessor of opulences; rjyamthe kingdom; autkalamof
Utkala;

playanruling;

svayamHimself;

vyajayanexhibiting;

nijaHis

own;

mhtmyamglories; sadalways; sevakafor His servants; vatsalaconcerned like a

parent.
TRANSLATION

With infinite opulence, that Lord Himself rules the kingdom of Utkala. He displays His
unique glories and always takes affectionate care of His devotees.
COMMENTARY
Utkala is another name for Orissa. Lord Jaganntha Himself rules this kingdom by issuing
various commands and guidelines for the citizens conduct of business and personal affairs.
As the Tattva-ymala states:

bhrate cotkale dee

bh-svarge puruottame
dru-rp jaganntho
bhaktnm abhaya-prada

nara-cem updya
ste mokaika-kraka

In the Utkala kingdom in Bhrata-vara lies the earthly heaven of Puruottama. There Lord
Jaganntha appears in a wooden form. Taking up humanlike activities, He bestows
fearlessness on His devotees. He is the only giver of liberation.
Lord Jaganntha displays His own glories, such as His kind compassion on unfortunate souls.
Especially affectionate to His servants, He never takes their offenses seriously.
BB 2.1.161
TEXT 161
TEXT
tasynna pcita lakmy
svaya bhuktv daylun
datta tena sva-bhaktebhyo
labhyate deva-durlabham
SYNONYMS
tasyaHis; annamfood; pcitamcooked; lakmyby His consort, the goddess of
fortune; svayamHimself; bhuktvhaving eaten; daylunthe all-merciful; dattamis
given; tenaby Him; sva-bhaktebhyato His devotees; labhyateis obtained; devaby
the demigods; durlabhamrarely obtained.
TRANSLATION

After eating food cooked for Him by His consort Lakm, the all-merciful Lord distributes to
His devotees His own remnants, which are available in Nlcala even though by demigods
they are rarely obtained.
COMMENTARY
The remnants from the plate of Lord Viu are extremely difficult to obtain. But in Nlcala,
after the goddess Lakm personally cooks for Lord Jaganntha, the Lord eats each
preparation and then freely distributes His remnants to His devotees. Being all-merciful, Lord
Jaganntha sees to it Himself that all His devotees obtain His prasda. When everything
cooked for the Lord is offered before Him in many clay pots, sometimes He eats only a little
of each preparation, and sometimes He eats everything and then miraculously refills the pots.
BB 2.1.162
TEXT 162
TEXT
mah-prasda-saja ca
tat spa yena kenacit
yatra kutrpi v ntam
avicrea bhujyate
SYNONYMS
mah-prasda-sajamcalled mah-prasda; caand; tatthat; spamtouched; yena
kenacitby anyone; yatra kutra apianywhere; vor; ntambrought; avicrea
without discrimination; bhujyateis eaten.
TRANSLATION
That food is called His mah-prasda. Be it touched by anyone or brought anywhere, without
discriminating the devotees eat it.
The mah-prasda of Lord Jaganntha is unique. Because it has been touched by His
nectarean lips, it can never be contaminated, even if touched by an unseeable or untouchable
person or if carried to an unclean place. No decent person ever refuses to eat Lord
Jagannthas mah-prasda, or complains that it might not be pure, or that the time is
improper to accept it. It is said:

yad anna pcayet lakmr

bhokt ca puruottama
spspa na mantavya
yath vius tathaiva tat

The food that Lakm cooks and Lord Puruottama eats should be accepted without
consideration of its being touched or untouched by anyone. It is as pure as Lord Viu
Himself.
The Skanda Pura adds:

cira-stham api sauka

nta v dra-deata
yathyathopabhukta sat
sarva-pppanodanam

Even if Lord Jagannthas prasda has completely dried up from sitting for a long time or
has been carried to a far distant place, if eaten in the proper spirit it will surely drive away all
ones sins.
According to the Bhaviya Pura:

antya-varair hna-varai
sakara-prabhavair api
spa jagat-pater anna
bhukta sarvgha-nanam

Even if the food eaten by the Lord of the universe has been touched by outcastes, by those
with no caste, or by those born in mixed castes, still it has the power to destroy all sins.
In the words of the Tattva-ymala:

nsti tatraiva rjendra

spspa-vivecanam
yasya saspa-mtrea
ynty amedhy pavitratm

O best of kings, one should never be concerned whether someone has touched Lord
Jagannthas prasda. If persons unfit to take part in Vedic sacrifices simply touch this
prasda, they become completely sanctified.
And according to the Garua Pura:

na kla-niyamo vipr
vrate cndryae yath
prpta-mtrea bhujta
yadcchen mokam tmana

O brhmaa, there are no restrictions about when to accept this prasda as there are in the
observance of vows like Cndryaa. Whenever one receives Lord Jagannthas prasda one
should eat it at once if one wants to attain liberation of the soul.

BB 2.1.163
TEXT 163

aho tat-ketra-mhtmya
gardabho pi catur-bhuja
yatra pravea-mtrea
na kasypi punar-bhava
SYNONYMS
ahooh; tat-ketraof that holy district; mhtmyamthe greatness; gardabhaa donkey;
apieven; catu-bhujafour-armed; yatrathere; praveaby entering; mtreasimply;
nanot; kasya apiof anyone; puna-bhavarebirth.
TRANSLATION
Oh, that holy ketra is so great that even the donkeys living there have four arms! Anyone
who simply enters that district will never take birth again.
COMMENTARY
Some may doubt the claim that Lord Jagannthas prasda is so special. Those doubters
should be informed that Lord Jagannthas abode is even more special. Even lowly animals
like donkeys who live there are four-armed, for they have automatically achieved the
perfection of srpya, having bodily features just like the Lords. This is stated by Lord
Brahm in the Brahma Pura:

aho ketrasya mhtmya

samantd daa yojanam
divi-h yatra payanti

sarvn eva catur-bhuj

Just see how great is this holy abode! The demigods in heaven see that in this ketra, for ten
yojanas on all sides, everyone has four arms.
r Veda-vysa says in the Garua Pura:

yatra sthit jan sarve

akha-cakrbja-paya
dyante divi dev ca
mohayanti muhur muhu

Everyone living there appears with hands holding a conchshell, disc, and lotus. The
demigods in heaven are constantly bewildered to see this.
And r Nrada says in the Bahvca-pariia:

catur-bhuj jan sarve

dyante yan-nivsina

All the residents there are seen to have four arms.

Furthermore, simply by setting foot in Puruottama-ketra, any living being coming from
anywhere is freed from having to take another birth. This is confirmed by r Veda-vysa in
the same Bahvca-pariia:

sparand eva tat ketrai

n mukti-pradyakam
yatra skt para brahma
bhti drava-llay

api janma-atai sgrair

duritcra-tatpara
ketre smin saga-mtrea
jyate viun saha

This holy ketra, where the Supreme Truth is present in His pastime of having a wooden
form, bestows liberation upon all men who simply touch it. Even if someone has been
dedicated to sinful behavior for many hundreds of lives, by merely coming into contact with
this ketra he will take birth in the company of Lord Viu.
BB 2.1.164
TEXT 164
TEXT
praphulla-puarkke
tasminn evekite jane
phala syd evam arauam
carya prvam arutam
SYNONYMS
praphullafully blossomed; puarkalike lotuses; akewhose eyes; tasminHim;
evajust; kitebeing seen; janeof life; phalamthe ultimate goal; sytthere is;
evamthus; arauamI heard; caryamwonders; prvambefore; arutamnot heard.
TRANSLATION
A mere glimpse of Him, whose eyes are like lotuses in full bloom, grants the ultimate goal of
life. Such wonders I heard, which I had never heard before.
COMMENTARY
The Personality of Godhead may be visible elsewhere in other Deity forms, as indeed He is on
the shore of the Gag in the kingdom where Gopa-kumra was now living. But the beauty of
Lord Jaganntha is unique. So exquisitely charming is His beauty that by seeing Him merely
once one feels relief from all miseries. That a glimpse of Lord Jaganntha is enough to perfect
ones life is stated by r Nrada in his talks with r Prahlda in the Padma Pura:

ravadyair upyair ya
kathacid dyate maha
nldri-ikhare bhti
sarva-ckua-gocara
tam eva paramtmna
ye prapayanti mnav
te ynti bhavana vio
ki punar ye bhavda

The glories of the Lord, which are partly perceived by methods like hearing, are openly
visible on the peak of the blue mountain. Any human being who sees that Supreme Being will
go to the abode of Viu, what to speak of a great soul like you.
As Gopa-kumra heard from his visitors these glories of Puruottama-ketra, and more,
wonder arose in his heart because he had never before heard anything like those glories.
Although the form of the Lord that Gopa-kumra was worshiping was the same Personality of
Godhead, Lord r Jaganntha is the origin of all such incarnations of the Lord. From seeing
the source of all incarnations, especially at such an exceptional place as Puruottama-ketra,
one can gain greater benefit than from seeing a mere incarnation.
Gopa-kumra had not heard such facts about the Lord in all the days he had been worshiping
Lord Viu on the shore of the Gag, nor had he developed firm attachment to worshiping
the Lords Deity. That this was the combined influence of his divine spiritual master and the
divine Personality of Godhead will be explained more clearly later in this narration. We shall
see how Gopa-kumras guru and Gopa-kumras worshipable Lord continually exert their
influence on his step-by-step spiritual progress.
BB 2.1.165
TEXT 165
TEXT
tad-didkbhibhto ha
sarva santyajya tat-kae
sakrtayan jaganntham
auhra-dea-dia rita
SYNONYMS
tatHim; didkby desire to see; abhibhtaovercome; ahamI; sarvameverything;
santyajyaabandoning; tat-kaeat that moment; sakrtayanglorifying; jaganntham
Lord Jaganntha; auhra-deaof Orissa; diamthe direction; ritaI took to.
TRANSLATION
Overcome by desire to see Lord Jaganntha, in a moment I abandoned everything and set off
in the direction of Orissa, chanting Lord Jagannthas glories.
COMMENTARY
Gopa-kumra was so inspired by the glories of Lord Jaganntha and the Lords ketra that he
gave up all external and internal affinity to the kingdom and everything related to it. He at
once began his journey to Jaganntha Pur, heading off in the general direction of Orissa.
While on the road he constantly chanted the four syllables of Lord Jagannthas name.

TEXT 166

tat ketram acirt prptas

tatratyn daa-van naman
anta-pura pravio ha
te karuay satm
SYNONYMS
tatthat; ketramholy district; acirtquickly; prptareached; tatratynto those who
dwell there; daa-vatlike a rod; namanbowing down; anta-puramthe inner city;
praviaentered; ahamI; temof those; karuayby the mercy; satmsaintly
persons.
TRANSLATION
I quickly reached that holy district of the Lord. Bowing down to all the residents, by the
mercy of those saintly persons I was able to enter the temple grounds.
COMMENTARY
Since Gopa-kumra was a foreigner and no one knew what his business was, his sudden
appearance on the temple ground might have aroused suspicion. The pure Vaiavas of
Puruottama-ketra, however, welcomed him kindly; they recognized that he had come to
receive Lord Jagannthas mercy.
BB 2.1.167
TEXT 167
TEXT
drd adari puruottama-vaktra-candro
bhrjad-vila-nayano mai-pura-bhla
snigdhbhra-kntir arudhara-dpti-ramyo
ea-prasda-vikasat-smita-candrikhya
SYNONYMS
drtfrom a distance; adariwas seen; puruottamaof Lord Jaganntha; vaktrathe
face; candralike the moon; bhrjatshining; vilabroad; nayanawhose eyes;
maimade of gems; puratilaka; bhlaon whose forehead; snigdhafull of rain;
abhralike a cloud; kntiwhose effulgence; aruadawn-colored; adharawhose lips;
dptiwhich effulgence; ramyaattractive; aeaunlimited; prasdasatisfaction;
vikasatradiating; smitaof His smile; candrikwith the moonbeams; hyaadorned.

TRANSLATION
From a distance I saw the moonlike face of Lord Puruottama, His broad eyes shining
brilliantly, His forehead decorated with tilaka made of gems. His complexion glowed like a
cloud full of rain, and the effulgence of His dawn-colored lips was all-attractive. Moonbeams
of unlimited satisfaction emanated from His smile, adding to His beauty.
COMMENTARY
The round face of Lord Jaganntha is easily recognizable, even from a distance. It gives joy to
everyone, just like the full moon. Gopa-kumra had been meditating on the general features of
the Lords face even before seeing Him and now could see the details of the Lords beauty for
the first time.
BB 2.1.168
TEXT 168
TEXT
tatrgrato gantu-man ca nee
prem hato vepathubhir niruddha
romca-bhinno ru-vilupta-di
stambha suparasya kathacid pta
SYNONYMS
tatrathere; agratabefore Him; gantu-manintending to come; caand; na eI was
not able; premby ecstatic love; hatastruck; vepathubhiby trembling in my body;
niruddhaimpeded; roma-acaby hair standing on end; bhinnadistinguished; aruby
tears; viluptaobstructed; dimy vision; stambhamthe column; suparasyaof
Garua; kathacitsomehow; ptareached.
TRANSLATION
Struck by the ecstasy of pure love and impeded by trembling in my body, I was unable to go
forward despite my desire. But somehow I reached Garuas column, my hair standing on
end, my vision clouded by tears.
COMMENTARY
Gopa-kumra was eager to enter Lord Jagannthas temple but had difficulty proceeding,
because his mind was overwhelmed by love and his body by the ecstasy of jya, being
stunned. Unconscious of his own movements, only by the Lords mercy did Gopa-kumra
reach the column on which Garua sits before Lord Jagannthas altar.
BB 2.1.169-170
TEXTS 169-170

TEXT
divymbarlakaraa-srag-valvypta mano-locana-hara-vardhanam
sihsanasyopari llay sthita
bhuktv mah-bhoga-gan mano-harn

prama-ntya-stuti-vdya-gtapars tu sa-prema vilokayantam

mah-mahimn padam kamo
pata jaganntham aha vimuhya
SYNONYMS
divyadivine; ambaragarments; alakaraajewelry; srakof garlands; valand a
series; vyptamwho was covered; manaof the mind; locanaof the eyes; harathe
pleasure; vardhanamwho was increasing; siha-sanasyaa lion throne; upariupon;
llayplayfully; sthitamsituated; bhuktveating; mahwonderful; bhoga-gan
varieties of food; mana-harnattractive; pramain bowing down; ntyadancing;
stutioffering prayers; vdyaplaying music; gtaand singing; parnthose who were
busily

engaged;

tuand;

sa-premawith

love;

vilokayantamwatching;

mah-

mahimnmof supreme splendor; padamthe locus; kamaseeing; apatamfell;

jagannthamLord Jaganntha; ahamI; vimuhyafainting.
TRANSLATION
I saw Lord Jaganntha, bedecked with jewelry, divine garments, and flower garlands. The
sight of Him increased the pleasure of my eyes and mind. As He sat playfully on His lion
throne, He ate the wonderful varieties of attractive food being offered to Him. With love He
watched His devotees busily singing, dancing, playing music, offering prayers, and bowing
down to Him. Bewildered by seeing that supremely splendorous pageant, I fainted and fell to
the floor.
COMMENTARY
From his vantage point near the Garua-stambha, Gopa-kumra could see the details of Lord
Jagannthas beauty even more clearly. It proved too much for him to experience all at once.
BB 2.1.171
TEXT 171
TEXT
saj labdhv samunmlya

locane lokayan puna

unmatta iva ta dhartu
sa-vego dhvam agrata
SYNONYMS
sajmconsciousness; labdhvobtaining; samunmlyaopening completely; locane
my eyes; lokayangazing; punaagain; unmattaa madman; ivaas if; tamHim;
dhartumto catch hold of; sa-vegaquickly; adhvamI ran; agrataforward.
TRANSLATION
I came to my senses, opened my eyes, and gazed upon Him again. Like a madman I ran
forward quickly to catch hold of Him.
BB 2.1.172
TEXT 172
TEXT
cird didkito do
jvita jvita may
prpto dya jagad-o ya
nija-prabhur iti bruvan
SYNONYMS
cirtafter a long time; didkitadesired to be seen; daseen; jvitammy life;
jvitamis a real life; mayby me; prptaachieved; adyatoday; jagat-aLord of
the universe; ayamthis; nijamy own; prabhumaster; itithus; bruvansaying.
TRANSLATION
I cried out, Now I am seeing what for so long I have wanted to see. From today my life is a
real life. I have obtained the Lord of the universe, my master!
COMMENTARY
Previously Gopa-kumra had never felt fully alive, but now, after seeing Lord Jaganntha, he
considered himself delivered from the living death of material existence. Repeating himself
out of sheer joy, he declared that now he had not only seen the Lord of the universe but come
into intimate contact with Him. In Lord Jaganntha he perceived for the first time all the
characteristics of the Supreme Personality of Godhead.
BB 2.1.173
TEXT 173
TEXT
sa-vetra-ghta pratihribhis tad

nivrito jta-vicra-lajjita
prabho kp tm anumnya nirgato
mah-prasdnnam athpnava bahi
SYNONYMS
sa-vetra-ghtamwith blows of sticks; pratihribhiby the guards; tadthen; nivrita
prevented; jtaawakened; vicraby my discrimination; lajjitaembarrassed; prabho
of the Lord; kpmmercy; tmthat; anumnyareasoning; nirgatahaving exited;
mah-prasda-annammah-prasda remnants; athathen; pnavamI received; bahi
outside.
TRANSLATION
At that moment I was stopped by blows from the sticks of the guards. Realizing what I had
done I felt embarrassed. This is the Lords mercy, I reasoned, and went outside, where I
received remnants of His mah-prasda.
COMMENTARY
Being struck by the sticks of the doorkeepers brought Gopa-kumra out of his trance. He
thought, Here I am, an insignificant foreigner, behaving with such impudence! What am I
doing? But despite some physical pain, Gopa-kumra was not at all unhappy. He was still
overjoyed to be in the realm of Lord Jaganntha. The Lord was kind enough to arrange for the
guards to stop him, because had he embraced Lord Jaganntha as he had intended, he would
have committed a serious offense.
Calming himself down, Gopa-kumra went outside, where a compassionate person gave him
mah-prasda from the Lord.
BB 2.1.174-175
TEXTS 174-175
TEXT
tad bhuktv satvara brahman
bhagavan-mandira puna
praviycarya-jta yan
may da mud padam

hdi kartu na akyate

tat katha kriyat mukhe
eva tatra div pra
sthitvnando nubhyate

SYNONYMS
tatthat; bhuktveating; satvaramimmediately; brahmanO brhmaa; bhagavatof
the Supreme Lord; mandiramthe temple; punaagain; praviyaentering; caryathe
wonders; jtamall; yatwhich; mayby me; damseen; mudmof all kinds of
happiness; padamthe reservoir; hdiin the heart; kartumto do; na akyateit is not
possible; tatso; kathamhow; kriyatmit can be done; mukhein the mouth; evam
thus; tatrathere; divthe day; pramentire; sthitvstanding; nandaecstasy;
anubhyatewas experienced.
TRANSLATION
O brhmaa, after eating that mah-prasda I quickly reentered the Lords temple. From the
wonders I then saw, I felt a reservoir of happiness I am unable to understand in my heart, let
alone describe with my mouth. I simply stood there all day, relishing bliss.
COMMENTARY
Gopa-kumras heart could not assimilate everything he was relishingone amazing thing
after another without stop, and each wonder inconceivable. How, then, could he properly
describe what he saw? The power of speech is usually slower and more limited than the
power of the mind.
BB 2.1.176
TEXT 176
TEXT
rtrau mahotsave vtte
bhac-chgra-sambhave
nirgamyate tu nirvtte
pupjali-mahotsave
SYNONYMS
rtrauat night; mah-utsavewhen a great festival; vtteoccurred; bhat-gra
opulent ornamentation; sambhavewhich involved; nirgamyatehad to leave; tubut;
nirvttewhen completed; pupa-ajaliwith offerings of palmfuls of flowers; mahutsavethe great ceremony.
TRANSLATION
At night there was a great festival, with the Lord dressed and ornamented in elaborate
splendor. But finally, after a great ceremony with offerings of palmfuls of flowers, it was time
to leave the temple.
BB 2.1.177

TEXT 177
TEXT
nettha jta sat sage
klo nava-navotsavai
tadaivsy vraja-bhuva
oko me niragd iva
SYNONYMS
nanot; itthamin this way; jtanoticed; satmof saintly devotees; sagein the
company; klatime; nava-navaever new; utsavaiwith festivals; tadthen; eva
indeed; asyfrom this; vraja-bhuvaland of Vraja; okasorrow; memy; niragt
went away; ivaas if.
TRANSLATION
As I thus enjoyed ever-new festivals in the company of saintly devotees, time passed
unnoticed. I seemed to forget the sorrow of my separation from this land of Vraja.
COMMENTARY
The pain Gopa-kumra had been feeling from being outside Vraja subsided in the presence of
Lord Jaganntha, but it was never uprooted completely from his heart.
BB 2.1.178
TEXT 178
TEXT
r-jaganntha-devasya
sevakeu kpottam
vividhj ca sarvatra
ryate py anubhyate
SYNONYMS
r-jaganntha-devasyaof r Jaganntha-deva; sevakeuon the servants; kpthe
mercy; uttamsupreme; vividhavarious; jHis commands; caand; sarvatra
everywhere; ryatewere heard of; apiand; anubhyatewere directly experienced.
TRANSLATION
Everywhere, I heard about and saw for myself the most exalted mercy of Lord r Jaganntha
on His servants and perceived the various commands He gave them.
COMMENTARY
In reciprocating with His devotees, Lord Jaganntha often went out of His way to fulfill their
various desires and would issue commands so as to give them opportunities for service. Gopa-

kumra not only heard about this mercy from numerous sources but saw examples of it with
his own eyes.
BB 2.1.179
TEXT 179
TEXT
nnyat kim api roceta
jagannthasya darant
purato sya mhtmyaurpi nivartate
SYNONYMS
nanot; anyatother; kim apianything; rocetawould attract; jagannthasyaof Lord
Jaganntha; darantthan the sight; puratafrom the Puras; asyaHis; mhtmya
about the glories; urthe desire to hear; apieven; nivartateceased.
TRANSLATION
Nothing other than the sight of Lord Jaganntha attracted me. I even lost interest in hearing
about His glories from the Puras.
COMMENTARY
At first Gopa-kumra was quite interested in the recitations by Puric experts in the temple,
in which the glories of Lord Jaganntha were read from the Brahma Pura and other
scriptures. But as he became more and more attracted to the beauty of Lord Jagannthas lotus
face, he could no longer pay attention to those recitations. That is one reason he remained
ignorant about such basic facts as the existence of the heavenly planets.
BB 2.1.180
TEXT 180
TEXT
rra mnasa v syt
kicid dukha kadcana
tac ca r-puarkke
de sadyo vinayati
SYNONYMS
rrambodily; mnasammental; vor; sytif there might be; kicitsome;
dukhamdistress; kadcanasometimes; tatthat; caand; r-puarka-akeof the
divine lotus-eyed Lord; deat the sight; sadyaat once; vinayatiwould disappear.
TRANSLATION

And even if I sometimes underwent some physical or mental distress, as soon as I saw the
lotus-eyed Lord the pain disappeared.
COMMENTARY
It is to be expected that any embodied soul will often be distracted from the ecstasy of seeing
Lord Jagannthas lotus face by unavoidable physical and mental disturbances. Diseases
constantly threaten the bodies of conditioned souls, and all kinds of desires and vexations
constantly pass through their minds. Gopa-kumra also felt these natural disturbances, but
they at once disappeared whenever he came before Lord Jaganntha. The bliss he felt from
seeing the Lord made him forget his troubles and gradually diminished them almost to nil.
BB 2.1.181
TEXT 181
TEXT
phala labdha japasyeti
matvodse sma tatra ca
eva cira-dina tatra
nyavasa paramai sukhai
SYNONYMS
phalamthe result; labdhamattained; japasyaof my chanting; itithus; matv
thinking; udse smaI became indifferent; tatrato it; caand; evamthus; cira-dinam
for many days; tatrathere; nyavasamI resided; paramaiperfect; sukhaiwith all
kinds of happiness.
TRANSLATION
Thus, thinking I had attained the final result of my chanting, I became indifferent even to
chanting. For many days I lived in the city of Lord Jaganntha in such perfect happiness.
BB 2.1.182
TEXT 182
TEXT
atha tasyntary
sevy karhicit prabho
jt rucir me tpo pi
tasy aghaann mahn
SYNONYMS
athathen; tasyaHis; ntarymof the intimate servants; sevymin service;
karhicitat some time; prabhoof the Lord; jtdeveloped; rucitaste; memy;

tpadiscomfort; apialso; tasyof that; aghaantbecause of the nonfulfillment;

mahngreat.
TRANSLATION
Then I began to feel the urge for more intimate service to the Lord. But this desire also
brought me great pain because it remained unfulfilled.
COMMENTARY
Just living in Jaganntha Pur was a source of great bliss, but Gopa-kumra began to feel
attracted to the even greater bliss of rendering personal service to Lord Jaganntha. This urge,
first felt as a vague discomfort, gradually became a conscious desire. Gopa-kumra wanted to
enter the inner rooms of the temple and approach the Lord as one of His personal attendants.
One might wonder whether this desire was no more practical than wanting to touch the moon
with ones hand, but Gopa-kumra refers to Lord Jaganntha as prabhu, indicating that the
Lord can do anything.
BB 2.1.183-184
TEXTS 183-184
TEXT
ya cakravart tatratya
sa prabhor mukhya-sevaka
r-mukha vkitu ketre
yad yti mahotsave

saj-janopadravodynabhagdau vrite py atha

mdo kican svaira
prabhu drau na aknuyu
SYNONYMS
yawho; cakravartthe great king; tatratyaof that place; sahe; prabhoof the
Lord; mukhyathe chief; sevakaservant; r-mukhamHis transcendental face;
vkitumto see; ketreto the holy city; yadwhen; ytihe would come; mahutsaveduring a festival; sat-janato respectable gentlemen; upadravadisturbance;
udynato gardens; bhagadamage; dauand so on; vritebeing prevented; api
even; athathen; mdalike me; akicanunimportant people; svairamfreely;
prabhumthe Lord; draumto see; na aknuyuwere not able.
TRANSLATION

On special festival days the Lords chief servant, the mighty king who ruled that country,
came to the holy city to see the Lords transcendental face. To prevent problems like
disturbances to respectable people and damage to the Lords gardens, unimportant people like
me were then forbidden to freely see the Lord.
COMMENTARY
By the special mercy of Lord Jaganntha, the king of Pur at that time was a cakravart, an
overlord of several other kings. By the privilege of his royal position he was officially the
principal worshiper of the Lord. His capital was elsewhere, but for major festivals like the
Ratha-ytr he would come to r Jaganntha Pur. On those occasions common people like
Gopa-kumra, without status and entourage, would be restricted from freely coming to see the
Lord. This prohibition was not offensive on the part of the king, who was a saintly devotee,
because it was necessary to protect the Lords property and service. If everyone were allowed
into the temple while the king was present, he and the respectable people with him would
have difficulty taking darana, and the Lords flower gardens could be damaged or His ponds
polluted by unruly mobs. At the very least, the Lords privacy would be threatened if too
many people were allowed to converge on the temple.
Thus the poor people in the city had to tolerate having their movements restricted, and then
too they were harassed by the presence of the kings large army, with its elephants, chariots,
horsemen, and infantry soldiers.
BB 2.1.185
TEXT 185
TEXT
evam udbhta-hd-rogo
drka sva-gurum ekad
r-jaganntha-devgre
parama-prema-vihvalam
SYNONYMS
evamin this way; udbhtahaving appeared; htof the heart; rogadisease;
adrkamI saw; sva-gurummy guru; ekadone day; r-jaganntha-devaof r
Jaganntha-deva; agrein front; paramasupreme; premaby ecstatic love; vihvalam
overwhelmed.
TRANSLATION
One day when I thus felt sick at heart, I saw my spiritual master standing in front of r
Jaganntha-deva, overwhelmed by the highest ecstatic love of God.

COMMENTARY
Somehow the same great soul who had given Gopa-kumra his mantra in r Vndvana was
now in Pur, taking darana of Lord Jaganntha.
BB 2.1.186
TEXT 186
TEXT
na sa sambhitu akto
may tarhi gata kvacit
alakito jagannthar-mukhka-cetas
SYNONYMS
nanot; sahe; sambhitumto speak with; aktapossible; mayby me; tarhi
then; gatagone away; kvacitsomewhere; alakitaunnoticed; jagannthaof Lord
Jaganntha; r-mukhaby the beautiful face; kaattracted; cetaswhose mind.
TRANSLATION
But before I could speak with him, he left to go somewhere, and my mind was so attracted to
the beautiful face of Lord Jaganntha that I didnt notice which way my guru went.
COMMENTARY
Gopa-kumra made a serious mistake by neglecting to follow his guru and meet him, but it
was not offensive because he had innocently fallen victim to Lord Jagannthas beauty.
BB 2.1.187
TEXT 187
TEXT
itas tato mgyatsau
dine nyasmis tae mbudhe
nma-sakrtannandair
ntyal+ labdho mayaikala
SYNONYMS
ita tatahere and there; amgyatawas searched for; asauhe; dineon the day;
anyasminother; taeon the shore; ambu-dheof the ocean; nma-sakrtanaof nmasakrtana; nandaiin the varieties of bliss; ntyandancing; labdhafound; mayby
me; ekalaalone.
TRANSLATION

After searching here and there, the next day I found him on the shore of the ocean, dancing
alone in the ecstasies of nma-sakrtana.
BB 2.1.188
TEXT 188
TEXT
daa-vat praamanta m
dvr-vda-prvakam
liyjpaym sa
sarva-jo nugrahd idam
SYNONYMS
daa-vatlike a rod; praamantamwho was bowing down; mmme; dvseeing;
-vda-prvakamafter giving his blessings; liyaembracing; jpaym sahe
told; sarva-jathe knower of everything; anugrahtout of mercy; idamthis.
TRANSLATION
Seeing me prostrating myself like a rod on the ground, my all-knowing master gave me his
blessings. Then he embraced me and mercifully told me this:
COMMENTARY
If Gopa-kumras guru knew everything, then surely he knew, without being told, the desires
Gopa-kumra held in his heart.
BB 2.1.189
TEXT 189
TEXT
yad yat sakalpya bho vatsa
nija mantra japiyasi
tat-prabhvea tat sarva
vchtta ca setsyati
SYNONYMS
yat yatwhatever; sakalpyaintending; bho vatsamy dear boy; nijamyour own;
mantrammantra; japiyasiyou will chant; tat-prabhveaby its power; tatthat;
sarvamall; vchyour desire; attamwhat exceeds; caand; setsyatiyou will
achieve.
TRANSLATION
My dear boy, whatever you desire while chanting your mantra, by its power you will fully
achieve. Indeed, you will attain more than you desire.

COMMENTARY
Before performing any religious ritual, including the chanting of mantras, one should
solemnly formulate ones sakalpa (intention), either verbally or mentally. In most Vedic
sacrifices one can expect ones sakalpa to be fulfilled only in the indefinite future, most
likely in the next life. But by the blessing of his guru, Gopa-kumras specific sakalpas
would all be quickly realized, as we shall see as his story continues.
BB 2.1.190
TEXT 190
TEXT
r-jaganntha-devasya
sev-rpa ca viddhi tam
eva matv ca vivasya
na kadcij japa tyaje
SYNONYMS
r-jaganntha-devasyaof r Jaganntha-deva; sevof the service; rpama form; ca
and; viddhiplease know; tamthis; evamthus; matvunderstanding; caand;
vivasyabeing confident; na kadcitnever; japamyour chanting; tyajeyou should
give up.
TRANSLATION
This chanting, please understand, is another form of service to Lord r Jaganntha. Have
faith in this and never give up your japa.
COMMENTARY
Even if Gopa-kumra has no other desire than to render personal service to Lord Jaganntha,
he is here told to understand that chanting his mantra is intimate service to the Lord. Gopakumra may not have seen this for himself, but he should accept it out of confidence in the
words of his guru. Aware of Gopa-kumras intense desire to serve Jaganntha, the allknowing guru also perceives that Gopa-kumra is neglecting his mantra and so is helping him
achieve his desire by correcting his neglect.
BB 2.1.191
TEXT 191
TEXT
tvam etasya prabhvea
cira-jv bhavnv-aham
dg-goprbha-rpa ca

tat-phalpty-arha-mnasa
SYNONYMS
tvamyou; etasyaof this (mantra); prabhveaby the potency; cira-jvlong-lived;
bhavamay be; anu-ahamalways; dksuch; gopa-arbhaof a cowherd boy; rpa
having the form; caand; tatof this (chanting); phalaof the fruit; ptifor realizing;
arhasuitable; mnasamentality.
TRANSLATION
By the potency of this mantra, may you live a long time, may you always have the form of a
cowherd boy, and may you develop the right mentality for tasting the mantras fruit.
COMMENTARY
To help Gopa-kumra take advantage of the benediction that his mantra will fulfill all his
desires, his guru gives him three more blessings. First, Gopa-kumra will live long enough to
enjoy whatever he may desire, even if that involves traveling to higher planets, where life is
much longer than on earth. Second, he will avoid old age and its ailments, staying always a
young cowherd boy. In other words, throughout his life he will keep the same age and dress
he has now, regardless of where he goes, be it Lord Brahms planet or Vaikuha. Third, his
mind will not become confused or agitated by the immediate fulfillment of his desires,
because the mantra will keep his intelligence fixed on the final goalto see with his own eyes
Lord Madana-gopla and join in the Lords sporting pastimes. And as a side result of this
third benediction, even when Gopa-kumra achieves the posts of an emperor and of Lord
Indra he will remain ignorant of the planets he has not yet seenSvarga-loka, Mahar-loka,
and so on. This so-called ignorance will help him progress toward ultimate happiness, as r
Nrada will later explain at the end of Chapter Five.
BB 2.1.192
TEXT 192
TEXT
m drakyasi kadpy atra
vndraye kadcana
eva sa mm anujpya
kutrpi sahasgamat
SYNONYMS
mmme; drakyasiyou will see; kad apisometimes; atrahere; vndrayein
Vndvana; kadcanasometimes; evamthus; sahe; mmto me; anujpyagiving
instructions; kutra apisomewhere; sahassuddenly; agamathe went.

TRANSLATION
Sometimes you will see me here, and sometimes in Vndvana. Having thus instructed me,
my guru suddenly left to go elsewhere.
COMMENTARY
Gopa-kumra has still not received complete instructions on how to chant his mantra, but in
his gurus opinion the time and place are not proper for divulging that information. Instead,
the guru promises that Gopa-kumra will meet him again a few more times. If Gopa-kumra
were to be given complete information about his sdhana, he might reach perfection quickly,
but as fate would have it, he must first do some traveling around the universe.
BB 2.1.193
TEXT 193
TEXT
tad-viyogena dna san
r-jaganntham kitum
gata ntim aha prpto
yatna ckarava jape
SYNONYMS
tatfrom him; viyogenabecause of the separation; dnamiserable; sanbecoming; rjagannthamr Jaganntha; kitumto see; gatawent; ntimpeace; ahamI;
prptaobtained; yatnameffort; caand; akaravamI made; japein chanting my
mantra.
TRANSLATION
Separated from my guru I felt very much aggrieved, but when I went to see Lord Jaganntha I
regained my peace of mind and made a great endeavor to chant my japa.
COMMENTARY
The unfortunate can become free of distress simply by taking shelter of r Jaganntha-deva;
they need not resort to any other remedy. And if they fail to see Lord Jaganntha, they can
expect neither relief from suffering nor real happiness.
BB 2.1.194-195
TEXTS 194-195
TEXT
yadsy daranotkah
vraja-bhmer abht-tarm
tad tu r-jaganntha-

mahimn sphurati sma me

tat-ketropavana-re
vndrayatayrava
yamuntvena nldribhgo govardhantman
SYNONYMS
yadwhen; asythis; daranato see; utkahintense eagerness; vraja-bhme
Vraja-bhmi; abht-tarmbecame very much; tadthen; tuhowever; r-jagannthaof
r Jaganntha; mahimnby the glories; sphurati smawould become manifest; meto
me;

tatof

that;

ketraholy

abode;

upavanaof

gardens;

rethe

series;

vndrayatayappearing as the Vndvana forest; aravathe sea; yamuntvenaas

being the Yamun; nldriof Nldri Hill; bhgathe slope; govardhana-tmanas
Govardhana.
TRANSLATION
Whenever my eagerness to see Vraja-bhmi became intense, on the strength of r
Jagannthas glories the many gardens of His abode would appear to me as Vndvana, its sea
as the Yamun, and the slope of Nldri Hill as Govardhana.
COMMENTARY
The first result Gopa-kumra noticed after reviving the serious chanting of his mantra was
that he saw certain special opulences of Lord Jaganntha. In particular, he became aware of
various ways in which Lord Jagannthas abode, Puruottama-ketra, is nondifferent from
Kas abode, Vraja-bhmi. Lord Jagannthas various pleasure gardens reminded Gopakumra of the Vndvana forest, the shore of the salt ocean reminded him of the Yamun
River, and the portion of Nldri Hill near the western side of Lord Jagannthas temple
reminded him of Govardhana. Thus he was not as miserable as he would have been had he not
been able to see Kas abode.
BB 2.1.196
TEXT 196
TEXT
eva vasan sukha tatra
bhagavad-darand anu
guru-pdjay nitya
japmi svea-siddhaye

SYNONYMS
evamin this way; vasanliving; sukhamhappily; tatrathere; bhagavat-darant anu
after taking darana of the Lord; guru-pdaof my worshipable guru; jayon the order;
nityamevery day; japmiI chanted my mantra; sva-iaof my desire; siddhayefor the
achievement.
TRANSLATION
In this way I continued living there happily. Every day after taking darana of the Lord, I
chanted my mantra, following the order of my worshipable guru and hoping to achieve my
desired perfection.
COMMENTARY
Each morning, after visiting Lord Jaganntha in His temple, Gopa-kumra would return to his
residence and sit in a quiet place to chant his mantra. He was meditating on the specific
sakalpa of being allowed to join the temple service of Jaganntha. As this verse indicates, he
was no longer so obsessed with seeing Lord Jaganntha that he neglected his mantra, and he
was beginning to develop both genuine devotion for his spiritual master and faith in the
transcendental goal of life.
BB 2.1.197
TEXT 197
TEXT
atha tasmin mah-rje
kla prpte sya snun
jyehenti-viraktena
rjyam ag-kta na tat
SYNONYMS
athathen; tasminthat; mah-rjeking; klamthe time of his demise; prpta
reaching; asyahis; snunby the son; jyehenaeldest; ati-viraktenawho was very
renounced; rjyamthe kingdom; ag-ktamaccepted; nanot; tatthat.
TRANSLATION
Then the king of Pur passed away, and his eldest son, who was very renounced, refused to
accept the kingdom.
COMMENTARY
Gopa-kumras guru had promised that the mantra would readily fulfill all of Gopa-kumras
desires, and now the first of those desires was about to be realized. Texts 197 through 202
describe how Gopa-kumra became king of Pur and was able to enter Lord Jagannthas

intimate service. The crown prince declined the throne because he wanted only to continue
taking darana of Lord Jagannthas lotus face; he did not even want the privileged services
granted to the king.
BB 2.1.198
TEXT 198
TEXT
tatrbhiikta pasynujay jagad-itu
samparkya mah-rjacihnni sacivair aham
SYNONYMS
tatrathere;

abhiiktaanointed;

pasyawho

was

asked;

anujaywith

the

permission; jagat-ituof the Lord of the universe; samparkyaobserving; mah-rja

of a great king; cihnnithe signs; sacivaiby the ministers; ahamI.
TRANSLATION
The ministers consulted the Lord of the universe and took His command, and after observing
in me the signs of a mahrja they anointed me king.
COMMENTARY
Assembled before Lord Jaganntha, the ministers humbly submitted, The eldest prince is so
attached to seeing Your lotus face that he has no interest in ruling. And as a matter of
principle, none of the younger princes should assume the throne as long as the eldest is alive.
None of the kings other family members display the character of a great ruler. But if no one
becomes king, law and order in the country cannot be maintained even for a short time. Please
tell us whom we should place on the throne.
In reply Lord Jaganntha commanded them, One of My devotees, a young cowherd born at
r Govardhana, has come here. You should crown him. Or else He told them, Crown
whomever you find has the signs of a mahrja. In this way the Supreme Lord, the
compassionate friend of the wretched, the most clever maker of all arrangements, ordered the
ministers to look for a person with kingly symptoms, symptoms they duly found in Gopakumra. Thus neither the princes nor others had an opportunity to become envious of him.
Some of the marks of royalty are mentioned in reference to Emperor Bharata, the son of
akuntal, in rmad-Bhgavatam (9.20.24). Cakra dakia-haste sya/ padma-koo sya
pdayo: He had the mark of Lord Kas disc on the palm of his right hand and the mark
of a lotus whorl on the soles of his feet.

BB 2.1.199
TEXT 199
TEXT
vividh vardhits tasya
may pj mahotsav
vieato mah-ytr
dvdatrpi guic
SYNONYMS
vividhvarious; vardhitimproved; tasyaHis; mayby me; pjceremonies of
worship; mah-utsavand festivals; vieataespecially; mah-ytrthe major
festivals; dvdaatwelve; atraamong them; apialso; guicthe Guic festival.
TRANSLATION
I tried to improve the worship and various festivals of Lord Jaganntha in Pur, especially His
twelve major festivals, most important among them the Guic Ratha-ytr.
COMMENTARY
In each of the twelve months, beginning with Phlguna, Lord Jaganntha enjoys a major
festival in His temple, such as His swing festival, candana festival, bathing festival, Rathaytr, and damanaka, the festival of breaking the damanaka tree. As King of Pur, Gopakumra increased the opulence of all these celebrations. He gave the most attention to
improving Lord Jagannthas Ratha-ytr to the Guic temple.
BB 2.1.200
TEXT 200
TEXT
pthivy sdhava sarve
milit yatra vargaa
premonmatt ivekyante
ntya-gtdi-tatpar
SYNONYMS
pthivyof the world; sdhavasaintly persons; sarveall; militgathered; yatra
during which; vargaain groups; premwith pure love of God; unmattinsane;
ivaas if; kyantethey would be seen; ntyain dancing; gta-disinging and so on; tatparabsorbed.
TRANSLATION

For these festivals, saintly persons gathered in groups from around the world. Absorbed in
dancing, singing, and so on, they appeared as if insane with love of God.
COMMENTARY
The sdhus who visited Puruottama-ketra belonged to many different sampradyas, but they
would all assemble happily, in their own sakrtana groups, for Lord Jagannthas festivals.
BB 2.1.201
TEXT 201
TEXT
rjya rjopabhogya ca
jaganntha-padbjayo
samarpykicanatvena
sev kurve nijecchay
SYNONYMS
rjyamthe kingdom; rjaroyal; upabhogyamfacilities for enjoyment; caand;
jagannthaof Lord Jaganntha; pada-abjayoat the lotus feet; samarpyaoffering;
akicanatvenain the mood of having no possessions; sevmservice; kurveI did; nijaicchayas I liked.
TRANSLATION
I offered the kingdom, with all its royal enjoyments, at the lotus feet of Jaganntha. In a
completely dependent mood, I took my pleasure in simply serving the Lord.
COMMENTARY
Even as King of Pur, Gopa-kumra retained his innocence. He remained simple-hearted, as
he had always been; but because he was the ultimate authority among the servants of Lord
Jaganntha, he could serve the Lord whenever and however he wanted.
BB 2.1.202
TEXT 202
TEXT
nijai priya-tamair nityasevakai saha sa prabhu
narma-goh vitanute
prema-kr ca karhicit
SYNONYMS

nijaiHis own; priya-tamaidearest; nityapermanent; sevakaithe servants; saha

along with; saHe; prabhuthe Lord; narma-gohconfidential talks; vitanute
would exhibit; prema-krmloving pastimes; caand; karhicitsometimes.
TRANSLATION
With His dearest permanent servants, the Lord enjoyed confidential talks and sometimes
displayed intimate loving pastimes.
COMMENTARY
Now wanting Gopa-kumra to make another change in his life, Lord Jaganntha arranged for
a seed of discontent to be planted in his heart. Texts 202 through 205 thus describe how
Gopa-kumra began to feel jealous of the hereditary Orissan servants of Jaganntha, to whom
the Lord extended special privileges.
BB 2.1.203
TEXT 203
TEXT
yad v llay sthubhva bhajati kautuk
pranty athpi scarys
te tal-llnusria
SYNONYMS
yadwhen; vor; llayas His pastime; sthuof being immobile; bhvamthe
mood; bhajatiHe would assume; kautukplayful; prantiwere delighted; atha api
nonetheless; sa-caryamazed; tethey; tatsuch; llof the pastimes; anusria
following in the mood.
TRANSLATION
Or even when the playful Lord Jaganntha stood still as His pastime, His closest devotees
gave themselves to His intimate mood, amazed at His greatness and delighted in love.
COMMENTARY
In the private company of the Orissan pjrs, Lord Jaganntha would sometimes talk and
engage in various personal exchanges. But even when He remained motionless and silent on
the altar, those most intimate devotees still had very special relationships with Him. The Lord
is not a lifeless log; He only pretends to be like that. Every chance He gets, He indulges in all
sorts of sports and tricks with His devotees. The pjrs were astonished to see how Lord
Jaganntha at one moment acts like a naughty child and the next poses as an immobile Deity.
But rather than become morose when Jaganntha was not active and speaking to them, the

pjrs were happy to go along with whatever pastime the Lord was playing at the moment, be
it active or passive.
BB 2.1.204
TEXT 204
TEXT
mampi tatra tatr
syd athgantuko smy aham
tad-eka-niho npi sy
katha tat-tat-prasda-bhk
SYNONYMS
mamamy; apithough; tatra tatrafor those (special reciprocations); hope; syt
there would be; athahowever; gantukarecently arrived; asmiam; ahamI; tatto
Him; eka-nihaexclusively devoted; nanot; apialso; symcan I be; kathamhow;
tat-tatin those particular forms; prasdaof the mercy; bhka recipient.
TRANSLATION
I also wanted to join in those special pastimes, but being just a newcomer, without exclusive
devotion to Lord Jaganntha, how could I receive His mercy in those special ways?
COMMENTARY
Gopa-kumra thought himself unfit even to desire to join in Lord Jagannthas intimate talks
and pastimes with His servants. In fact, he thought that the very desire arose in his heart from
jealousy. No wonder, therefore, he felt distressed. He had only recently entered Jagannthas
service and was not one of the hereditary pjrs. Nor did he have fixed, unalloyed devotion
to the Lord of Nlcala, because his heart was still attracted to r Vndvana forest and the
other places of Kas pastimes in Vraja-bhmi.
BB 2.1.205
TEXT 205
TEXT
tathpy utkala-bhaktn
tat-tat-saubhgya-bhvanai
sajanyamnay tat-tadaydhi kilodbhavet
SYNONYMS
tath apieven so; utkala-bhaktnmof the Orissan devotees; tat-tatthat varied;
saubhgyaof good fortune; bhvanaiby my thoughts; sajanyamnaywhich

appeared; tat-tatvarious; ayby the desires; dhimental pain; kilaindeed;

udbhavetwould arise.
TRANSLATION
Even so, I went through anguish when I thought of the kinds of good fortune the Orissan
devotees enjoyed and when I reflected in various ways on my desire to be like those devotees.
BB 2.1.206
TEXT 206
TEXT
nma-sakrtana-stotragtni bhagavat-pura
ryamni dunvanti
mathur-smraki mm
SYNONYMS
nma-sakrtanacongregational chanting of the Lords names; stotraprayers; gtniand
songs; bhagavat-purain front of the Lord; ryamnibeing heard; dunvantiwould
disturb; mathurof Mathur; smrakicauses of remembering; mmme.
TRANSLATION
When I heard the songs, prayers, and congregational chanting of the Lords names in front of
Lord Jaganntha, I was disturbed because they reminded me of Mathur.
COMMENTARY
In the presence of Lord Jaganntha, devotees would chant names of the Lord like Mathurntha, Vndvana-candra, and Govardhanoddhraa. They would recite ancient prayers from
the Puras and prayers by modern authors. They would sing properly composed songs, with
suitable melody and rhythm. Hearing those auspicious sounds troubled Gopa-kumras mind
because they made him more vividly remember Mathur and started him thinking about going
back.
BB 2.1.207
TEXT 207
TEXT
sdhu-saga-bald gatv
de rjva-locane
sarva oko vilyeta
na syj jigami kvacit
SYNONYMS

sdhu-sagaof the association of saintly devotees; balton the strength; gatvgoing;

debeing seen; rjva-locanethe lotus-eyed Lord; sarvaall; okasorrow;
vilyetawould dissipate; na sytthere would not be; jigamidesire to go; kvacit
anywhere.
TRANSLATION
Blessed by the strength of my closeness with saintly devotees, I was able to go see the lotuseyed Lord, and whenever I went to see Him all my sorrow would dissolve. Thus I never
wanted to go anywhere else.
BB 2.1.208
TEXT 208
TEXT
tathpi mama smrjyasamparkea hdi svata
bhagavad-darannanda
samya nodeti prva-vat
SYNONYMS
tath apinonetheless; mamamy; smrjyawith ruling the kingdom; samparkea
because of the connection; hdiin my heart; svataspontaneously; bhagavatof the Lord;
daranafrom seeing; nandaecstasy; samyakcomplete; na udetiwould not arise;
prva-vatlike before.
TRANSLATION
But because of my involvement with ruling the kingdom, my heart could never feel the
complete spontaneous ecstasy it used to feel from seeing the Lord.
COMMENTARY
By the mercy of the great devotees of Pur, Gopa-kumra got repeated darana of the allblissful Lord Jaganntha, and every visit destroyed his sorrow. Only by the powerful mercy of
the devotees was he able to relish the beauty of the Lord; on the strength of his own spiritual
accomplishments alone he would never have overcome his distress. Yet his happiness was
never as full as before, because he was entangled in the management of the kingdom. Despite
having officially offered the kingdom at the feet of Lord Jaganntha, he was still burdened by
the many anxieties of a king.
BB 2.1.209
TEXT 209
TEXT

ytr-mahotsav cham
vto rja-maalai
sukha kalayitu nee
svecchay bahudh bhajan
SYNONYMS
ytrat the Ratha-ytr; mah-utsavnand big festivals; caand; ahamI; vta
surrounded; rja-maalaiby the royal entourage; sukhamfreely; kalayitumto spend
the time; na eI was not able; sva-icchayaccording to my free desire; bahudhin
various ways; bhajanworshiping.
TRANSLATION
At the Ratha-ytr and other big festivals, I was surrounded by my royal entourage and unable
to spend time enjoying the occasions. And I could no longer worship Lord Jaganntha
according to my own desire in the various ways I had before.
COMMENTARY
As king, Gopa-kumra had opportunities to sweep the road in front of Lord Jagannthas cart,
wipe the Lords face, and offer betel nut to His mouth, but the pleasure he felt from these
services was constrained by the presence of the crowds.
BB 2.1.210
TEXT 210
TEXT
rjo patyev amtyeu
bandhuv api samarpya tam
rjya-bhra svaya prg-vad
udsnatay sthita
SYNONYMS
rjaof the king; apatyeuamong the children; amtyeuministers; bandhuu
relatives; apialso; samarpyaoffering; tamthat; rjyaof ruling the kingdom; bhram
the burden; svayamalone; prk-vatas before; udsnatayas uninvolved; sthita
situated.
TRANSLATION
So I handed over the burden of ruling the kingdom to the sons, ministers, and relatives of the
previous king, and as before I became uninvolved and aloof.
COMMENTARY
At last he abdicated the throne.

BB 2.1.211
TEXT 211
TEXT
sukha raho japa kurvan
jaganntha-padbjayo
sampe svecchay sevm
carann avasa tata
SYNONYMS
sukhamhappily; rahain private; japamthe chanting of my mantra; kurvan
performing; jagannthaof Lord Jaganntha; pada-abjayothe lotus feet; sampenearby;
sva-icchayas I liked; sevmservice; caranperforming; avasamI resided; tata
from that time.
TRANSLATION
I continued living nearby, happily chanting my mantra in private and offering service at the
lotus feet of Lord Jaganntha as I liked.
BB 2.1.212
TEXT 212
TEXT
tathpi loka-sammndaratas tda sukham
na labheya vinirviamans tatrbhava sthitau
SYNONYMS
tath apistill; lokafrom the populace; sammnabecause of the honor; darataand
respect; tdamsuch; sukhamhappiness; na labheyaI could not obtain; vinirvia
uninterested; manin my mind; tatrathere; abhavamI became; sthitauin remaining.
TRANSLATION
But because of the honor and respect I received from the populace, I could no longer feel
happiness in Pur. And so I lost interest in staying there.
COMMENTARY
Gopa-kumra tried to refuse formal worship from his former subjects, but even when they
obliged him, dispensing with formalities, they still treated him with great respect.
BB 2.1.213
TEXT 213

TEXT
gantu vndvana prtar
jrtha purata prabho
gata rman-mukha payan
sarva tad vismarmy aho
SYNONYMS
gantumto go; vndvanamto Vndvana; prtaearly in the morning; j-arthamin
order to ask permission; puratain front; prabhoof Lord Jaganntha; gatahaving
gone; rmat-mukhamHis beautiful face; payanseeing; sarvamall; tatthat;
vismarmiI would forget; ahooh.
TRANSLATION
Early in the morning, I went before Lord Jaganntha to ask His permission to leave for
Vndvana; but oh, when I saw His beautiful face I forgot all my plans.
COMMENTARY
Gopa-kumra reasoned like this: The Lord of the universe, for whose sake I left Vrajabhmi, I have obtained directly here. How is it right for me to abandon Him, and how can I
find the power to do such a thing? And even if the same Lord wants to bring me back to His
favorite playground Vndvana to show me some special mercy, I still cannot go away from
here without first getting His express permission. But when Gopa-kumra went before Lord
Jaganntha in the temple, as soon as he saw the Lords divine face he forgot everythinghis
mental pain, the remembrance of Vndvana that caused the pain, and his intention to ask the
Lords permission to go. This pattern occurred day after day.
BB 2.1.214
TEXT 214
TEXT
eva savatsare jte
may tatraikad rutam
mathury prytebhyo
tratya-vtta vieata
SYNONYMS
evamthus; savatsarea year; jtehaving passed; mayby me; tatrathere; ekad
once; rutamheard; mathuryfrom Mathur; prytebhyafrom persons who had
come; atratyaof this place; vttamnews; vieatain detail.
TRANSLATION

Thus one year passed, and then one day I heard some detailed news of Mathur from visitors
who had come from there.
COMMENTARY
Gopa-kumra heard these visitors describe the splendor of the cows, cowherds, birds, trees,
forest animals, and other residents of such neighborhoods as r Vndvana and Govardhana.
BB 2.1.215
TEXT 215
TEXT
oka-dukhtura rtrau
ayna m mah-prabhu
idam jpaym sa
para-dukhena ktara
SYNONYMS
okaby sorrow; dukhaand pain;~~ turamtormented; rtrauat night; aynam
who was lying in bed; mmme; mah-prabhuthe Supreme Lord Jaganntha; idamthis;
jpaym saordered; paraof others; dukhenaby the suffering; ktarawho is
distressed.
TRANSLATION
That night as I was lying in bed, tormented by sorrow and pain, the Supreme Lord Jaganntha,
who is pained by the suffering of others, gave me the following command.
BB 2.1.216
TEXT 216
TEXT
bho gopa-nandana ketram
ida mama yath priyam
tath r-mathur thsau
janma-bhmir vieata
SYNONYMS
bho gopa-nandanaO son of a cowherd; ketramholy city; idamthis; mamaMy;
yathas; priyamdear; tathso; r-mathurr Mathur; athathus; asauthis;
janma-bhmibirthplace; vieataespecially.
TRANSLATION
As dear as this holy city is to Me, O son of a cowherd, My birthplace, r Mathur, is even
more dear.

COMMENTARY
By calling His devotee gopa-nandana, Lord Jaganntha subtly hinted that it was fitting for
him to live in Vraja-bhmi.
BB 2.1.217
TEXT 217
TEXT
blya-ll-sthalbhi ca
tbhis tbhir alakt
nivasmi yathtrha
tath tatrpi vibhraman
SYNONYMS
blya-llof childhood pastimes; sthalbhiwith sites; caand; tbhivarious;
alaktdecorated; nivasmilive; yathas; atrahere; ahamI; tathso; tatra
there; apialso; vibhramanwandering.
TRANSLATION
Mathur is adorned with the various sites of My childhood pastimes. Just as I live always
here in Pur, wandering about everywhere, so do I in Mathur.
COMMENTARY
Mathur is even more dear to the Personality of Godhead than Puruottama-ketra because in
Mathur He displayed His birth and childhood pastimes. Childhood technically means the
years before maturity, which are divided into the three phases called kaumra, paugaa, and
kaiora. Many scriptural statements describe human life as passing through birth, youth, and
old age. For example:
janma blya tata sar
jantu prpnoti yauvana
avyhataiva bhavati
tato nu-divasa jar

Every creature is born, is then a child, and then a youth. And if his life is not interrupted
prematurely, he daily approaches old age.
Gopa-kumra might object that here in Pur the Lord is visible whereas in Mathur He is not.
But Lord Jaganntha here answers that He certainly lives in Mathur, wandering about and
enjoying with His devotees.
BB 2.1.218

TEXT 218
TEXT
sad dolyamntm
katha tad anutapyase
tatraiva gaccha kle m
tad-rpa drakyasi dhruvam
SYNONYMS
sadconstantly; dolyamnaequivocating; tmyour mind; kathamwhy; tat
therefore; anutapyasedo you lament; tatrathere; evaonly; gacchago; klein due
course of time; mmMe; tat-rpamin that form; drakyasiyou will see; dhruvamwith
certainty.
TRANSLATION
Why constantly lament, wavering between one decision and another? Just go to Mathur,
and in time you will surely see Me in the form you desire.
COMMENTARY
The form of the Lord that Gopa-kumra cherishes in his meditation is that of r Madanagopla-deva. Lord Jaganntha assures Gopa-kumra, You will see Me in that form at the
proper time in Mathur-bhmi. Thereafter, you will never again suffer sorrow or discontent.
BB 2.1.219
TEXT 219
TEXT
j-ml prtar dya pjviprair vse me samgatya dattm
kahe baddhv prasthito vkya cakra
natvthpto mthura deam etam
SYNONYMS
jindicating the order; mlma garland; prtain the early morning; dya
receiving; pj-vipraiby the brhmaas who worshiped the Lord; vseat the residence;
memy; samgatyawho came; dattmgiven; kaheon my neck; baddhvplacing it;
prasthitadeparted; vkyaseeing; cakramthe disc; natvbowing down; athathen;
ptareached; mthuramof Mathur; deamthe land; etamthis.
TRANSLATION
Early that morning at my residence I received a flower garland from some pjr brhmaas,
indicating the Lords command. I placed the garland on my neck and departed, bowing down

to the cakra on top of the temple as I saw it for the last time. And in that way I came to this
land of Mathur.
COMMENTARY
Just in case Gopa-kumra might judge his dream false, Lord Jaganntha sent a garland from
His morning pj as a sign of His approval. This confirmed that the Lord wanted him to go to
Mathur. Lord Jaganntha appeared on earth mainly to display His pastime of accepting
formal worship in His temple, and His brhmaa pjrs shared in this pastime. The Lord
ordered His pjrs to take the garland off His neck and bring it to Gopa-kumra. And rather
than go to the temple to see the Lords lotus face, Gopa-kumra left at once for Mathur.

Thus ends the First Chapter of Part Two of rla Santana Gosvms Bhad-bhgavatmta,
entitled Vairgya: Renunciation.
BB 2. Jna: Knowledge
2. Jna: Knowledge
BB 2.2.1
TEXT 1
TEXT
r-gopa-kumra uvca
mthurottama virntau
sntv vndvana gata
atra govardhandau ca
yath-kma paribhraman
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; mthuraof the Mathur brhmaas;
uttamaO best; virntauat Virnti-gha; sntvafter bathing; vndvanamto
Vndvana; gatacame; atrahere; govardhana-dauin such places as Govardhana; ca
and; yath-kmamas I desired; paribhramanwandering.
TRANSLATION
r Gopa-kumra said: O best of the Mathur brhmaas, after bathing at Virnti-gha I
came to Vndvana. Here I wandered freely in such places as Govardhana.
COMMENTARY
This second chapter describes the glories of Svargaloka and the other higher planets in the
universe. It compares inward meditation on the Supreme Lord with external vision of Him,
and devotional service with liberation.

Virnti-gha (Virma-gha) is the principal holy site in Mathur City. Pilgrims usually
begin their visits to Mathur with a bath at Virma-gha.
BB 2.2.2
TEXT 2
TEXT
piba ca go-rasa prvabndhavais tair alakita
bhajan sva-japyam anaya
dinni katicit sukham
SYNONYMS
pibandrinking; caand; go-rasamthe nectar from the cows; prvaprevious;
bndhavaiwith my friends; taiby them; alakitaunnoticed; bhajanworshiping;
sva-japyamthe mantra I was supposed to chant; anayamI passed; dinnidays; katicit
several; sukhamhappily.
TRANSLATION
Unnoticed by my former friends, in their company I drank the nectar from the cows and
happily passed a number of days worshiping my mantra.
COMMENTARY
Gopa-kumras former friends did not recognize him, because he was dressed like a foreigner.
Thus his association with them at this time was not very close.
BB 2.2.3
TEXT 3
TEXT
atha sandaranotkah
jagad-asya sjani
yayeda nya-vad vkya
puruottamam asmaram
SYNONYMS
athathen; sandaranafor seeing in person; utkahhankering; jagat-asyathe Lord
of the universe; sthat; ajaniappeared; yayby which; idamthis; nya-vatas if
empty; vkyaseeing; puruottamamPuruottama-ketra; asmaramI remembered.
TRANSLATION
But then a hankering to see the Lord of the universe arose in me that made this land of
Mathur seem vacant. I remembered Puruottama-ketra.

COMMENTARY
To Gopa-kumras eyes his worshipable Lord seemed absent from Mathur-bhmi, but this
perception was false. In fact, as implied here by the suffix -vat (as if) in nya-vat (as if
empty), the Lord of the universe is eternally present in the holy land of Mathur. rmadBhgavatam repeatedly confirms this truth.
For example, in the Fourth Canto (4.8.42) we find:
puya madhu-vana yatra
snnidhya nityad hare
The forest Madhuvana is most auspicious because there the Personality of Godhead Hari is
always present.
Similarly in the Tenth Canto (10.1.28):
mathur bhagavn yatra
nitya sannihito hari
In Mathur Lord Hari is always present.
And also in the Tenth Canto (10.44.13):
puy bata vraja-bhuvo yad aya n-lig
gha pura-puruo vana-citra-mlyag
playan saha-bala kvaaya ca veu
vikraycati giritra-ramrcitghri
How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead,
disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned
with wonderfully variegated forest garlands, He whose feet are worshiped by Lord iva and
the goddess Ram vibrates His flute as He tends the cows in the company of Balarma. In
the last line of this verse, the verb acati (He wanders) is in the present tense, indicating that
when this verse was spoken by the women of Mathur City, after Ka had been brought
there by Akrra, Ka was still present in Vraja. The conclusion is that Kas pastimes of
tending the cows and playing with His friends in the forests of Vraja are eternal.
Gopa-kumra, however, had not yet developed the spiritual eyes to see Kas presence in
Vraja. So he was thinking about going back to Jaganntha Pur, where the Lord is always
visible to everyone. Because he had not yet gained r Kas special favor, he lacked the
taste of vraja-bhva and wanted to go elsewhere. Even after he visited various places of
Kas pastimes in Vraja and felt something special, his realizations were somehow covered,
and he felt dissatisfied at not seeing his Lord. But eventually he will achieve the perfection of

all his desires in Vndvana, where he will remain permanently, with perfect faith and
satisfaction.
BB 2.2.4
TEXT 4
TEXT
rtas tatra jaganntha
draum ohrn punar vrajan
pathi gag-tae paya
dharmcra-parn dvijn
SYNONYMS
rtadistressed; tatrathere; jagannthamLord Jaganntha; draumto see; ohrnto
Orissa; punaagain; vrajantraveling; pathion the path; gag-taeon the shore of the
Gag; apayamI saw; dharma-crato the execution of religious duties; parn
dedicated; dvijnbrhmaas.
TRANSLATION
In great anxiety I set off once more for Orissa to see Lord Jaganntha. And on the path along
the shore of the Gag I met some brhmaas who were fixed in their religious duties.
COMMENTARY
Gopa-kumra was anxious to see Lord Jaganntha and also unhappy about leaving Vraja.
BB 2.2.5
TEXT 5
TEXT
vicitra-stra-vijebhyas
tebhya crauam adbhutam
svargo nmordhva-dee sti
deva-loko ntarkata
SYNONYMS
vicitravarious; strain scriptures; vijebhyawho were learned; tebhyafrom them;
caand; arauamI heard; adbhutamamazing; svarga nmacalled Svarga; rdhvadeein the region above; astithere is; devaof the demigods; lokathe world;
antarkataabove the upper atmosphere.
TRANSLATION
From those brhmaas, who were learned in various kinds of scripture, I heard something
amazingthat above the upper atmosphere there is a world of demigods called Svarga.

COMMENTARY
Having never received a proper education, Gopa-kumra did not even know that there are
upper regions of the universe populated by superhuman civilizations. Almost everyone born
in India hears about heaven and other wonders of the universe, because even the popular
culture is based on the authority of the Vedic scriptures. But Gopa-kumra, in his simple life
as a cowherd at Govardhana, had heard nothing about these things. Now he met some
brhmaas on the road who were not only well versed in the rutis, smtis, epics, Puras, and
philosophical texts but were glad to share what they knew. Texts 5 through 11 describe what
those brhmaas told him.
BB 2.2.6
TEXT 6
TEXT
vimnvalibhi rmn
nirbhayo dukha-varjita
jar-maraa-rogdidoa-varga-bahikta
SYNONYMS
vimnaof airplanes; valibhiwith rows; rmnsplendid; nirbhayafearless;
dukhaof misery; varjitadevoid; jarold age; maraadeath; roga-didisease and
so on; doa-vargaall kinds of defects; bahi-ktaexcluding.
TRANSLATION
That world is splendid with formations of celestial airplanes. It is a fearless place, devoid of
misery and impervious to faults like disease, old age, and death.
COMMENTARY
The demigods who reside on Svargaloka travel at will on airplanes propelled by the wind, and
they fear neither disease nor old age nor death, which always threaten and overcome the
residents of the lower worlds.
BB 2.2.7
TEXT 7
TEXT
mah-sukha-mayo labhya
puyair atrottamai ktai
yasya akro dhipo jyyn
bhrt r-jagad-itu

SYNONYMS
mah-sukhawith the greatest happiness; mayafilled; labhyaobtainable; puyaiby
pious persons; atrain this world; uttamaimost excellent; ktaiby acts; yasyawhose;
akraIndra; adhipathe ruler; jyynelder; bhrtthe brother; r-jagat-ituof
the divine Lord of the universe.
TRANSLATION
That Svarga, pervaded by the greatest happiness, one can attain by the highest acts of piety in
this world. Its ruler is akra [Indra], the elder brother of the Lord of the universe.
COMMENTARY
Svargaloka is glorious because the life enjoyed there is of superior quality; because only by
exceptional efforts can one achieve it; and because its ruler is the great Indra. Lord Viu in
His form of Vmanadeva is the younger brother of King Indra.
BB 2.2.8-9
TEXTS 89
TEXT
yady apy asti bila-svargo
viu-edy-alakta
bhauma-svarga ca tad-dvpavardiu pade pade

vicitra-rpa-r-kapjotsava-virjita
tathpy rdhva-taro loko
divyas tbhy viiyate
SYNONYMS
yadi apialthough; astithere is; bila-svargathe subterranean heaven; viuby Lord
Viu; ea-diAnanta ea and others; alaktaadorned; bhauma-svargathe earthly
heaven; caand; tatof that region; dvpa-vara-diuof dvpas, varas, and so on; pade
padein various locations; vicitravarious; rpain forms; r-kaof r Ka; pjutsavawith festive worship; virjitaresplendent; tath apinonetheless; rdhva-tara
higher; lokathe world; divyaof heaven; tbhymto both of these; viiyateis
superior.
TRANSLATION

Of course, there are subterranean heavens, adorned with the presence of incarnations like
Lord Viu and Ananta ea, and there are heavens on earth in various dvpas, varas, and
other regions, heavens resplendent with the festive worship of r Ka in various forms.
Nonetheless, the heavenly world in the higher realms is still superior.
COMMENTARY
The Fifth Canto of rmad-Bhgavatam gives information of heavens, called Bila-svargas,
below the earthly planetary system and tells of heavens on the earthly system itself. In the
subterranean heavens, Viu is present on Sutala-loka as the doorkeeper of Bali Mahrja and
on Ptla-loka as ea, the superintendent of the seventh region below the earth. The word di
(and so on) in the phrase viu-edy-alakta indicates that in the Bila-svargas there are
other appearances of Viu as well. Thus we find in i Vlmkis Rmyaa that r Kapila,
who broke Rvaas intoxicated pride, resides on Atala-loka, and that Lord iva, as r
Rudra, resides on Vitala.
According to rmad-Bhgavatam, the earthly planetary system, Bh-maala, consists of
various dvpas, or islands, and their subdivisions, tracts of land known as varas. On these
dvpas and varas the Lord is worshiped in various incarnations. For example, on Plakadvpa the Supreme Lord is worshiped as Sryadeva, on Ilvta-vara as r Sakaraa, and
on Bhadrva-vara as r Hayagrva. The Lord is also worshiped in the Milk Ocean and other
special places.
Yet despite this varied worship of the Lord in the earthly and subterranean heavens, the
Svargaloka in the upper part of the universe holds a special position. It is rdhva-tara, superior
to the other heavens and physically higher. And it is divya, the home of the very powerful
devas. Gopa-kumra need not think about going to any other heavenly planet.
BB 2.2.10
TEXT 10
TEXT
yasmin r-jagad-o sti
skd aditi-nandana
tasyopendrasya vrt ca
r-vior adbhut rut
SYNONYMS
yasminin which; r-jagat-athe divine Lord of the universe; astiis present; skt
personally; aditi-nandanathe darling son of Aditi; tasyaof Him; upendrasyaas

Upendra; vrtaccounts; caand; r-vioof r Viu; adbhutwonderful; rut

heard.
TRANSLATION
In that heaven the Lord of the universe is present in person as the darling son of Aditi. I heard
about that wonderful appearance of r Viu as Upendra.
COMMENTARY
The name Upendra literally means He who comes after Indra, or in other words, Indras
younger brother. Or, understanding the prefix upa to mean above, Upendra may also mean
greater than Indra. Indra himself gives this interpretation in r Hari-vaa (2.19.46):
mamopari yathendras tva
sthpito gobhir vara
upendra iti ka tv
gsyanti divi devat
Because the cows have established You as the Indra above me, the supreme controller, the
demigods in heaven, O Ka, will call You Upendra.
BB 2.2.11
TEXT 11
TEXT
ruhya pakndram itas tato sau
kran vinighnann asurn mano-jai
ll-vacobh ramayann ajasra
devn nija-bhrttayrcyate tai
SYNONYMS
ruhyamounting; paki-indramthe king of birds, Garua; ita tatahere and there;
asauHis; kransporting; vinighnankilling; asurndemons; mana-jaicharming;
llwith pastimes; vacobhiand with words; ramayanpleasing; ajasramcompletely;
devnthe demigods; nijatheir own; bhrttayas the brother; arcyateHe is worshiped;
taiby them.
TRANSLATION
Mounting the king of birds, He goes here and there to kill demons as a sport. With His
wonderful pastimes and pleasing words He completely satisfies the demigods. They worship
Him as their own brother.
PURPOrT

Gopa-kumra has not witnessed such wonderful pastimes of the Personality of Godhead in
any of the places he has gone to thus far. In Svargaloka he will be able to see Lord Vmana
flying on His carrier, Garua, traveling to display pastimes in various places.
BB 2.2.12
TEXT 12
TEXT
tad-darane jta-manorathkula
sakalpa-prva sva-japa samcaran
sv-alpena klena vimnam gata
mudham ruhya gatas tri-piapam
SYNONYMS
tatof Him; daranefor the seeing; jtadeveloped; mana-rathabecause of the desire;
kulaanxious; sakalpa-prvamwith this intention; sva-japamthe chanting of my
mantra;

samcaranperforming;

su-alpenavery

short;

klenaafter

some

time;

vimnama celestial airplane; gatamarrived; mudwith joy; ahamI; ruhya

mounting; gatawent; tri-piapamto the heavenly kingdom.
TRANSLATION
Eager to see Him, I chanted my mantra specifically for that purpose. In a very short time a
celestial airplane arrived. I climbed aboard and joyfully flew to the heavenly kingdom.
COMMENTARY
Having an intense desire to fulfill, Gopa-kumra now felt inspired to chant with special
attention, correctly following all the rules for worship with the mantra. And so his desire to go
to Svargaloka was quickly achieved.
BB 2.2.13
TEXT 13
TEXT
prva gag-taa-npa-ghe yasya d pratih
ta r-viu sura-gaa-vta sac-cid-nanda-sndram
tatrpaya rucira-garua-skandha-sihsana-stha
v-gta madhura-madhura nradasyrcayantam
SYNONYMS
prvampreviously; gag-taaon the shore of the Gag; npaof the king; ghein the
palace; yasyawhose; dseen; pratihthe established worship; tamHim; rviumr Viu; sura-gaaby groups of demigods; vtamsurrounded; sat-cit-

nandaof eternity, knowledge, and bliss; sndramthe embodiment; tatrathere;

apayamI saw; ruciraattractive; garua-skandhaof the shoulder of Garua; sihasanaon the royal throne; sthamsituated; v-gtamthe music of the v; madhuramadhuramvery sweet; nradasyaof Nrada; arcayantampraising.
TRANSLATION
There I saw the same r Viu whom earlier I had seen worshiped in the kings palace on the
shore of the Gag. That Lord, the concentrated embodiment of eternity, knowledge, and
bliss, was seated on His royal thronethe attractive shoulders of Garua. Surrounded by
hosts of demigods, the Lord praised the very sweet music of Nradas v.
COMMENTARY
It seemed to Gopa-kumra that the Deity he had seen before in the kings palace on earth was
a very faithful image of the Lord he was seeing now in person. The Lord carried the same
conchshell, disc, and other weapons in His four hands, and He had the same yma
complexion and youthful age. Yet in Svargaloka He appeared even more beautiful and
charming. And unlike the Deity on earth, here the Lord was surrounded by many demigods.
Gopa-kumra recognized Him as the eternal Truth, the embodiment of knowledge and
wonderful bliss, the Absolute Truth in its concentrated essence, more brilliant than the sun. As
the greatest of kings, the Lord took His royal seat on the shoulders of Garua and gracefully
acknowledged the songs of Nrada.
BB 2.2.14
TEXT 14
TEXT
prpya prpya draum ia ca dv
tatrtmna manyamna ktrtham
drd bhyo daa-vad vandamnas
tenhto nugraha-snigdha-vc
SYNONYMS
prpyaattaining; prpyamthe object of attainment; draumto see; iamthe object of
desire; caand; dvseeing; tatrathere; tmnammyself; manyamnaconsidering;
kta-arthamfully successful; drtfrom a distance; bhyarepeatedly; daa-vatlike
a stick; vandamnareciting praises; tenaby Him; htacalled out to; anugrahawith
compassion; snigdhamellow; vcwith a voice.
TRANSLATION

Thus I attained the goal of my endeavors and saw the object I had hankered to see. I now
considered my life perfected. From a distance I again and again offered prostrate obeisances
and recited prayers. Lord Viu then called out to me in a voice mellow with compassion.
BB 2.2.15
TEXT 15
TEXT
diy diygato si tvam
atra r-gopa-nandana
ala daa-pramair me
nikae nusarbhayam
SYNONYMS
diyby good fortune; diyby good fortune; gataarrived; asiare; tvamyou;
atrahere; r-gopa-nandanadear son of a cowherd; alamenough; daalike a stick;
pramaiwith obeisances; meto Me; nikaeclose; anusaracome; abhayam
fearlessly.
TRANSLATION
What great, great fortune, dear son of a cowherd, that you have come here! Enough with this
bowing on the ground! Dont be afraid to come close to Me.
COMMENTARY
Gopa-kumra has long been eager to meet His Lord, and His Lord to meet him. Lord Viu is
delighted that His dear devotee has somehow come to Svargaloka and is now by His side.
And so, although Gopa-kumra, because of a sense of protocol, fears to approach the Lord,
the Lord wants him to leave that protocol behind.
BB 2.2.16
TEXT 16
TEXT
tasyjay mahendrea
preritais tri-daair aham
agrata sdara ntv
prayatnd upaveita
SYNONYMS
tasyaHis; jayfollowing the order; mah-indreaby great Indra; preritaisent; tridaaiby demigods; ahamI; agratain front; sa-daramrespectfully; ntvbeing
brought; prayatntwith effort; upaveitagiven a seat.

TRANSLATION
By the Supreme Lords order, the great Indra had some of the demigods respectfully bring me
forward and induce me to take a seat.
BB 2.2.17
TEXT 17
TEXT
divyair dravyais tarpito nandankhye
raye vsa prpito g praharam
vke kcit tatra bhr nsti oko
rogo mtyur glnir rtir jar ca
SYNONYMS
divyaiheavenly;
Nandana;

dravyaiby

arayein

the

forest;

items;

tarpitasatisfied;

vsamresidence;

nandana-khyecalled

prpitaobtained;

agmI

experienced; praharamdelight; vkeI saw; kcitany; tatrathere; bhfear; na

astithere is not; okasorrow; rogadisease; mtyudeath; glnifatigue; rti
pain; jarold age; caand.
TRANSLATION
They satisfied me by offerings of heavenly pleasures and a residence in the Nandana forest. I
felt delighted. Here, I saw, there was no pain, no fear, no death, no sorrow, no disease,
fatigue, or old age.
COMMENTARY
Lord Viu told the demigods to escort Gopa-kumra respectfully into His presence, honor
Gopa-kumra with a seat, offer him choice heavenly items, and give him a place to stay in
Indras pleasure gardens. The demigods followed this order carefully, greeting the cowherd
boy with a cup of the nectar of immortality and various tokens of honor.
Gopa-kumras perception that in Svargaloka most of the constraints of earthly life were
absent was more than just a first impression; it lasted for all the time he was there.
BB 2.2.18
TEXT 18
TEXT
santu v katicid dos
tn aha gaaymi na
tda jagad-asya
sandarana-sukha bhajan

SYNONYMS
santuthere were; vhowever; katicita few; dofaults; tnthem; ahamI;
gaaymi nadid not take into account; tdamsuch; jagat-asyaof the Lord of the
universe; sandaranain seeing directly; sukhamhappiness; bhajanexperiencing.
TRANSLATION
There were a few flaws in heaven, but I didnt take them into account, because I felt
enormous joy in freely seeing the Lord of the universe.
COMMENTARY
Sometimes the demigods in heaven quarreled among themselves, but to Gopa-kumra this
seemed insignificant. On earth he had never seen the Supreme Lord so fully display His
personality.
BB 2.2.19
TEXT 19
TEXT
mahendrercyate svargavibhtibhir asau prabhu
bhrttvenevaratvena
araatvena cnv-aham
SYNONYMS
mah-indreaby Mahendra; arcyatewas worshiped; svargaof heaven; vibhtibhi
with the opulences; asauHe; prabhuthe Supreme Lord; bhrttvenaas brother;
varatvenaas Lord; araatvenaas shelter; caand; anu-ahamevery day.
TRANSLATION
Every day, the great Indra worshiped that Supreme Lord with heavenly opulence, regarding
the Lord as his brother, his master, and his shelter.
COMMENTARY
Offering the special gifts of heaven like amta and the prijta flower, Indra worshiped Lord
Vmana, whom he treated as his brother with intense affection, as his Lord with great
reverence, and as his shelter with heartfelt gratitude.
BB 2.2.20-21
TEXTS 2021
TEXT
manasy akarava caitad
aho dhanya atakratu

yo hi r-viun datta
sdhayitv nirkulam

trai-lokyaivaryam sdya
bhagavantam ima mud
upahra-cayair divyair
ghyamai svaya yajet
SYNONYMS
manasi

akaravamI

thought;

caand;

etatthis;

ahooh;

dhanyafortunate;

atakratuIndra; yawho; hiindeed; r-viunby r Viu; dattamgiven;

sdhayitvgaining; nirkulamwithout

anxiety; trai-lokyaof the three worlds;

aivaryamthe opulences; sdyasecuring; bhagavantamSupreme Lord; imamthis;

mudwith joy; upahra-cayaiwith many offerings; divyaiheavenly; ghyamai
being accepted; svayampersonally; yajethe worships.
TRANSLATION
I thought to myself, Oh, how fortunate is Indra! He has gained the opulence of the three
worlds promised him by r Viu and enjoys them without anxiety. And he has gained the
Supreme Lord Himself, whom he now worships with many kinds of heavenly offerings,
which the Lord graciously accepts.
COMMENTARY
The Lord had a secret plan to give Gopa-kumra a special role in Indras kingdom, and to
attract him toward this the Lord arranged for Gopa-kumra to become appreciative of Indras
opulence. Lord Viu had helped Indra subdue the demons and take hold of sovereignty. With
the demons defeated, no serious threats to Indras rule remained. Indra enjoys the liberty to
worship Lord Viu with all the riches at his disposal, and the Lord accepts Indras offerings
with His own hands.
BB 2.2.22
TEXT 22
TEXT
eva mampi bhagavn
aya ki kpayiyati
iti tatrvasa kurvan
sva-sakalpa nija japam
SYNONYMS

evamthus; mamato me; apialso; bhagavnPersonality of Godhead; ayamthis;

kimwhether; kpayiyatiwill show His mercy; itithus; tatrathere; avasamI resided;
kurvanperforming; sva-sakalpammaintaining the desire; nijammy; japamchanting
of the mantra.
TRANSLATION
I thought, Will this Personality of Godhead show me the same mercy? Maintaining that
desire, I resided there and chanted my japa.
COMMENTARY
Without a clue as to how he could worship Lord Viu with the same standard of opulence as
Indra, Gopa-kumra still hoped against hope to be allowed to do so. He thought that since the
Lord is bhagavn, the possessor of inconceivable powers, and also the most merciful person,
somehow the Lord could make it possible. With this meditation Gopa-kumra focused even
more intensely on his japa.
BB 2.2.23
TEXT 23
TEXT
athaikasya munndrasya
dayitv priy balt
lajjay pa-bhty ca
akra kutrpy alyata
SYNONYMS
athathen; ekasyaof one; muni-indrasyapowerful sage; dayitvviolating the
chastity; priymof the dear wife; baltforcibly; lajjayout of shame; paof being
cursed; bhtyout of fear; caand; akraIndra; kutra apisomewhere; alyatahid.
TRANSLATION
Then it once happened that Indra forcibly violated the dear wife of an exalted sage. And out
of shame and fear of being cursed, Indra hid somewhere.
COMMENTARY
Gopa-kumra soon achieved his desire. As Indra had previously abused the wives of
Devaarm and Gautama i, now he kidnapped the wife of another sage and forced himself
upon her. And as under similar circumstances he had hidden himself in the filaments of a
lotus flower in the Mnasa-sarovara, he again found a hiding place that no one would
discover.
BB 2.2.24

TEXT 24
TEXT
daivair anviya bahudh
sa na prpto yad tata
arjakatvt trai-lokyam
abhibhtam upadravai
SYNONYMS
daivaiby the demigods; anviyabeing searched for; bahudhby many means; sahe;
nanot; prptafound; yadwhen; tatathen; arjakatvtbecause of there being no
ruler;

trai-lokyamthe

three

worlds;

abhibhtamoverwhelmed;

upadravaiby

disturbances.
TRANSLATION
The demigods searched for him everywhere, but were unable to find him by any means. And
with no one ruling heaven, disturbances overwhelmed the three worlds.
COMMENTARY
With Indra in hiding, the Daityas, whom he had subdued, again felt bold enough to harass the
demigods.
BB 2.2.25
TEXT 25
TEXT
r-vior jay devair
guru preritair atha
aindre pade bhiikto ham
adity-dy-anumodita
SYNONYMS
r-vioof r Viu; jayon the order; devaiby the demigods; guruby their
spiritual master; preritaiurged; athathen; aindreof Indra; padein the position;
abhiiktaanointed; ahamI; aditi-diby Aditi and others; anumoditaapproved.
TRANSLATION
Then the demigods, so ordered by r Viu and advised by their spiritual master, installed me
in the position of Indra. Aditi and the others approved.
COMMENTARY

Indras mother, Aditi, assented to having Indras throne granted to this newcomer because
Lord Viu desired it. And because she approved, so also did Indras wife, ac, and all of
Indras well-wishers.
BB 2.2.26
TEXT 26
TEXT
tato diti ac jva
brhman api mnayan
trai-lokye vaiav bhakti
pr prvartaya sad
SYNONYMS
tatathereupon; aditimto Aditi (Indras mother); acmac (Indras wife); jvam
Bhaspati (Indras guru); brhmanto the brhmaas; apialso; mnayanshowing
respect; trai-lokyein the three worlds; vaiavmto Lord Viu; bhaktimdevotional
service; prmfull; prvartayamI promoted; sadalways.
TRANSLATION
Thereupon, with proper respect for ac, Aditi, Bhaspati, and the brhmaas, I started
constantly promoting full devotional service to Lord Viu throughout the three worlds.
COMMENTARY
Gopa-kumra properly honored Indras guru, Bhaspati (also called Jva), and honored the
brhmaas who visited heaven, such as Agastya and Gautama. Gaining control over the three
worlds did not inflate Gopa-kumras pride or lead him to offend others, as it had led to pride
and offensiveness in Nahua, who also once took the role of substitute for Indra. Rather,
Gopa-kumra used the resources of Indras position to spread Ka consciousness throughout
the planets within his domain. This implies that the real Indra, son of Aditi, was not as much
interested in preaching pure Ka consciousness. What is specified here is pra-bhakti, full
devotional service. Devotional service in full consists of nine methods, culminating in
unconditional self-surrender. In another sense, bhakti is considered pra, or full, when
untainted by material motives.
Later in this chapter we shall read about Gopa-kumras residing on Brahmaloka and
witnessing the partial destruction of the universe at the end of Brahmas day. Taking this into
account, we can understand that Gopa-kumras adventure on Indras planet must have
occurred not in the era of the current Manu (the Vaivasvata-manvantara of the Varha-kalpa)
but at the end of a previous kalpa or day of Brahm. Even so, there is nothing inconsistent in

the history of Gopa-kumra, since many times in each kalpa various persons take up the posts
of Indra and the other demigods and sages, with powers and entourages similar to those the
posts conferred before. As r Viu Pura (1.15.86) explains:
yuge yuge bhavanty et
edakdy muni-sattama
puna caiva nirudhyante
vidvs tatra na muhyati
In each and every age, O best of sages, persons like Daka come into being and later
disappear. This does not bewilder one who is learned. And in the words of r Hari-bhaktisudhodaya:
sarva-kalpeu cpy eva
si-pui-vinaaya
Thus in every day of Brahm there is creation, maintenance, and destruction.
BB 2.2.27
TEXT 27
TEXT
svaya tasy prabhvea
svrjye pi yath pur
sadkicana-rpe ha
nyavasa nandane vane
SYNONYMS
svayammyself; tasyof it (devotional service); prabhveaby the potency; svrjye
in a position of absolute authority; apialthough; yathas; purearlier; sadalways;
akicanaof someone who possesses nothing; rpein the form; ahamI; nyavasam
dwelled; nandane vanein the Nandana forest.
TRANSLATION
Even while I ruled with complete authority, by the potency of that devotional service I
dwelled in the Nandana forest in the same humble style in which I had always lived.
COMMENTARY
Despite wielding such absolute power and spiritual influence, Gopa-kumra did not become
arrogant. Remaining as simple-hearted as ever, he preferred to live away from the city rather
than in Indras palace or the Sudharm assembly hall.
BB 2.2.28
TEXT 28

TEXT
atyaja ca japa svyam
aktajatva-akay
vismartu naiva aknomi
vraja-bhmim im kvacit
SYNONYMS
atyajannot giving up; caand; japamchanting; svyammy own; akta-jatvaof being
ungrateful; akayout of fear; vismartumto forget; nanot; evaindeed; aknomiI
was able; vraja-bhmimVraja-bhmi; immthis; kvacitever.
TRANSLATION
For fear of being ungrateful, I never gave up my japa, nor for a moment was I able to forget
this Vraja-bhmi.
COMMENTARY
From Gopa-kumras point of view, the life of tending cows in Vndvana was more
attractive than any other circumstance, including residence in the Nandana-vana. As long as
he continued chanting his mantra, this attitude could not be covered by illusion, because the
natural effect of r Madana-goplas mantra was to attract the heart to the Lords sports in
Vndvana. Wanting to avoid being ungrateful, Gopa-kumra never stopped chanting. He
might justify abandoning the mantra only after attaining its final goal. If he were to stop
chanting before then, he would not discover the mantras full benefits. Thus, to stop the
chanting prematurely would amount to ingratitude, for without having bothered to receive all
the mantras benefits, how could he properly acknowledge them?
BB 2.2.29
TEXT 29
TEXT
tac-choka-dukhair anutapyamna
uknano ha jagad-varea
salakya toyeya muhu karbjasparena citrair vacanmtai ca
SYNONYMS
tatthat; okaby the sorrow; dukhaiand pain; anutapyamnabeing tormented;
ukadried up; nanamy face; ahamI; jagat-vareaby the Lord of the universe;
salakyabeing noticed; toyeyaI would be placated; muhuagain and again; kara-

abjaof His lotus hands; sparenaby the touch; citraifascinating; vacanaby His
words; amtainectarean; caand.
TRANSLATION
I was tormented by the pain of separation from Vraja, my face drying up. But when the Lord
of the universe noticed this, He consoled me again and again with His fascinating nectarean
words and the touch of His lotus hands.
COMMENTARY
Gopa-kumra was unable to forget Vndvana, but this constant remembrance was painful for
him.
BB 2.2.30
TEXT 30
TEXT
jyeha-sodara-sambandham
iva playat svayam
mat-toaya mad-datta
bhogyam dya bhujyate
SYNONYMS
jyehaolder; sodaraof a brother; sambandhamthe relationship; ivaas if; playat
observing; svayampersonally; mat-toayafor my satisfaction; mat-dattamgiven by
me; bhogyamfood; dyaaccepting; bhujyateHe would eat.
TRANSLATION
As if obliged to keep the etiquette for dealing with an elder brother, the Lord would directly
accept and eat the food I gave Him, just to please me.
COMMENTARY
Gopa-kumra was sitting on Indras throne only temporarily, and Lord Vmana was not his
real brother. Nonetheless, the Lord was happy to accept Gopa-kumras offerings in a
brotherly mood.
BB 2.2.31
TEXT 31
TEXT
tena vismtya tad dukha
pjayprva-vttay
prayan sneha-bhvtta
llayeya kaniha-vat

SYNONYMS
tenathus; vismtyaforgetting; tatthat; dukhamdistress; pjaywith worship;
aprvaunprecedented; vttayof a style; prayanshowing my affection; sneha
loving; bhvawith a mood; ttamfilled; llayeyamI would pamper; kaniha-vatlike
a younger brother.
TRANSLATION
And so I would forget my distress. I would then show my affection by worshiping Him
lovingly in an unprecedented style, pampering Him like my younger brother.
COMMENTARY
Lord Vmana, accepting offerings from His substitute brother, would sometimes touch Gopakumras hands or show affection in other ways. In return, Gopa-kumra would touch the
hands of Lord Vmana, the Lord of the universe, and embrace Him. This was not improper,
because both their hearts were overflowing with ecstasy.
BB 2.2.32
TEXT 32
TEXT
eva m svsthyam pdya
sva-sthne kutracid gata
upendro vasati rmn
na labhyeta sadekitum
SYNONYMS
evamthus; mmme; svsthyamto a normal condition; pdyarestoring; sva-sthne
to His own place; kutracitsomewhere; gatawent; upendraLord Upendra; vasati
lived; r-mnthe husband of the goddess of fortune; na labhyetawas not available;
sadalways; kitumto be seen.
TRANSLATION
After restoring me to normal in this way, He would go back to His own place somewhere else.
Thus although I lived with rmn Upendra, I was not always able to see Him.
COMMENTARY
Since Gopa-kumra was destined to enjoy even more of the Lords mercy elsewhere,
circumstances changed so that he became less interested in staying in Svargaloka. Lord
Vmana had shown him various kinds of affection, protected him from false pride, allowed
him to worship in grand opulence with all the riches of the three worlds, and empowered him
to preach pure devotional service throughout those worlds. Thus Lord Vmana had eased

Gopa-kumras distress. But after making Gopa-kumra happy and peaceful in these ways,
the Lord went elsewhere, perhaps to vetadvpa or Dhruvalokaexactly where, Gopakumra never knew. As the word rmn here indicates, the Lords consort Lakm
accompanied Him, and so Gopa-kumra was unable see her either. Even though the Supreme
Lord is all-pervading, when He was away from Svargaloka Gopa-kumra could no longer see
Him. The Lord would return occasionally, but for Gopa-kumra that was not enough.
BB 2.2.33
TEXT 33
TEXT
tato yo jyate okas
tena nlcala-prabhum
acalrita-vtsalya
draum iccheyam etya tam
SYNONYMS
tatatherefore; yawhich; jyatewould arise; okaunhappiness; tenaby that;
nlcalaof Pur; prabhumthe Lord, Jaganntha; acalaunwavering; ritato those who
take shelter; vtsalyamwhose affection; draumto see; iccheyamwould want; etya
going; tamHim.
TRANSLATION
And so the distress I felt would make me want to go back to see the Lord of Nlcala, whose
affection for those who take shelter of Him never wavers.
COMMENTARY
Gopa-kumra naturally wanted to lessen the pain he was feeling. And he thought that Lord
Jagannthas love for His devotees was more certain than Lord Vius in Svarga because in
Nlcala Lord Jaganntha is always visible. Jagannthas mercy is as firm as Mount Meru.
BB 2.2.34
TEXT 34
TEXT
prdurbhtasya vios tu
tasya tdk-kp-bharai
dhi sarvo vilyeta
pctyo pi tad-ay
SYNONYMS

prdurbhtasyabecoming visible; vioof Viu; tubut; tasyaHis; tdksuch;

kpof mercy; bharaiby the abundance; dhimental distress; sarvaall; vilyeta
would dissolve; pctyalater; apieven; tatof Him; ayby the thought.
TRANSLATION
Still, when Viu would again become visible, His unique mercy in many forms would fill
my heart with thoughts of Him and dissolve all my mental pain, even the pain I might feel
later when I could no longer see Him.
COMMENTARY
Gopa-kumra could not simply leave heaven to come down to earth and Puruottama-ketra,
because in Svarga he had special exchanges of love with Lord Viu that with Lord
Jaganntha he had never known. Lord Viu, as Vmanadeva, accepted with His own hands
what Gopa-kumra offered in worship. And the Lord displayed exceptional sweetness,
enacted various charming pastimes, and spoke nectarean words to console His devotees. All
this vanquished the mental pain Gopa-kumra felt within from not seeing the Lord and from
remembering Vraja-bhmi. Even the pain he might feel later at the inevitable departure of
Lord Viu would be overshadowed by the joy from the association he was having now.
Gopa-kumra also hoped that although Lord Viu might go away for a while, He would
always return.
BB 2.2.35
TEXT 35
TEXT
eva nivasat tatra
akratvam adhikurvat
brahman savatsaro divyo
mayaiko gamita sukham
SYNONYMs
evamthus; nivasatwho was residing; tatrathere; akratvamthe post of Indra;
adhikurvatadministering; brahmanO brhmaa; savatsarayear; divyaof the
demigods; mayby me; ekaone; gamitaspent; sukhamhappily.
TRANSLATION
O brhmaa, thus I lived in Svarga, ruling in the post of Indra, and happily spent one celestial
year.
COMMENTARY

Indras duties include the dispensing of rain, the propagation of sacrifices and other Vedic
rituals, and the maintenance and protection of the three planetary systems. For one year in the
measurement of Svargalokaequal to 360 years on earthGopa-kumra carried out these
responsibilities.
BB 2.2.36
TEXT 36
TEXT
akasmd gats tatra
bhgu-mukhy maharaya
padbhy pvayitu yntas
trthi kpay bhuvi
SYNONYMS
akasmtunexpectedly; gatcame; tatrathere; bhgu-mukhyheaded by Bhgu;
mah-ayagreat sages; padbhymwith their feet; pvayitumto purify; yntagoing;
trthithe holy places; kpayout of mercy; bhuvion the earth.
TRANSLATION
Once some great sages arrived unexpectedly, headed by Bhgu. Out of mercy they were on
their way to purify with their feet the holy places on earth.
COMMENTARY
It was difficult to tell why these sages, headed by Bhgu, Atri, Marci, Agir, Pulaha, and
Pulastya, stopped at Svargaloka on their way to earth. Moreover, before they arrived Gopakumra had not even known that such sages exist. Although Marci, not Bhgu, is the eldest of
the seven sons born from the mind of Brahm, here Gopa-kumra gives the first honor to
Bhgu because Bhgu is a great Vaiava and sometimes the father of the goddess Lakm.
Bhgu is often considered an empowered representative of the Supreme Lord, and he is
mentioned as such by r Ka Himself in the Bhagavad-gt (10.25). Mahar bhgur
aham: Among the principal sages I am Bhgu. In the Third Canto of rmad-Bhgavatam
(3.11.30), Maitreya Muni also mentions Bhgu as the first of sages:
tri-loky dahyamny
akty sakaragnin
ynty ma mahar-lokj
jana bhgv-dayo rdit

When devastation takes place due to the fire emanating from the mouth of Sakaraa, the
great sages, headed by Bhgu, transport themselves from Maharloka to Janaloka, being
distressed by the heat of the blazing fire that rages through the three worlds below.
Why had these residents of a region higher than Svargaloka now descended to heaven? They
were traveling to earth to purify the Gag and other holy places from the contamination
brought about by contact with sinful visitors. The sages wanted to sanctify the holy places on
earth with the touch of their own feet. Even though the sages, by the power of their influential
words, could have sanctified the earth without leaving Maharloka, the sight and touch of their
feet would further benefit all the inhabitants of the earth.
BB 2.2.37
TEXT 37
TEXT
sa-sambhrama surai sarvair
ibhir guru svayam
viun crcyamns te
may d sa-vismayam
SYNONYMS
sa-sambhramamreverently; suraiby the demigods; sarvaiall; ibhiby the sages;
guruby their spiritual master; svayamHimself; viunby Lord Viu; caand;
arcyamnbeing worshiped; tethey; mayby me; dseen; sa-vismayamwith
amazement.
TRANSLATION
With amazement I looked on as all the demigods and celestial sages, and even their spiritual
master and Lord Viu Himself, worshiped those sages reverently.
COMMENTARY
The chief among the sages who offered respect was Nrada. He of course showed respect to
his elder brother Bhgu. Lord Viu also honored the great sages led by Bhgu because Lord
Viu is brahmaya-deva, the Lord who always serves the brhmaas.
BB 2.2.38
TEXT 38
TEXT
aha cbhinavo viusevnanda-htntara
na jne tn atha svyai

preritas tair apjayam

SYNONYMS
ahamI; caand; abhinavaa new resident; viu-sevof serving Lord Viu; nanda
by the bliss; htaswept away; antarawhose heart; na jneI did not recognize; tn
them (the sages); athathen; svyaiby my companions; preritaurged; taiby them
(my companions); apjayamI worshiped them.
TRANSLATION
I was a new resident of Svarga, my heart distracted by the bliss of serving Lord Viu, so I
failed to recognize the sages. But at the urging of my companions I too worshiped them.
PURPoRT
Despite occupying the post of Indra, Gopa-kumra at first neglected to come forward to
worship his venerable guests, because he did not know who they were. He wondered whether
they were some demigods or devaris of Svargaloka he had not seen before, or visitors from
some other world. Gopa-kumra explains his own ignorance by calling himself a newcomer.
Though he had already been living in Svarga for a year of the demigods, he had been too
much absorbed in the joy of devotional service to Lord Viu to become interested in learning
about anything else. Normally, devotional service bestows knowledge automatically, even
upon devotees not inquisitive, but Gopa-kumras case was special. As r Nrada will
explain at the end of the fifth chapter, Gopa-kumra, thanks to a special blessing from his
spiritual master, remained forever naive about the ways of the world.
BB 2.2.39
TEXT 39
TEXT
abhinandya ubhrbhir
m te gacchan yath-sukham
tirobhavad upendro pi
may ps tadmar
SYNONyMS
abhinandyagreeting; ubhaauspicious; rbhiwith blessings; mmme; tethey;
agacchanwent; yath-sukhamaccording to their pleasure; tira-abhavatdisappeared;
upendraLord Vmana; apialso; mayby me; pasked; tadthen; amarthe
immortals of Svarga-loka.
TRANSLATION

The sages greeted me with auspicious blessings and happily went on their way. And at that
moment Lord Upendra also disappeared. I then inquired from the immortals of heaven.
COMMENTARY
Apparently the sages visiting Maharloka felt no offense at being neglected by the cowherd
Indra, since they happily offered him their blessings. But they moved on, and at the same time
Lord Vmana also disappeared. This was necessary for Gopa-kumras benefit. In front of the
Lord he would have been unable to inquire about the sages, for in the Lords presence
devotional etiquette forbids conversations that do not involve Him. And as long as Lord
Vmana was to be seen, Gopa-kumra, distracted by ecstasy, would have been unable to think
about leaving Svargaloka.
BB 2.2.40
TEXT 40
TEXT
pjy dev n pjy
devnm apy am tu ke
ki-mhtmy mah-tejomay kutra vasanti v
SYNONYMs
pjyto be worshiped; devthe demigods; nmby men; pjyto be worshiped;
devnmby the demigods; apieven; amthese; tubut; kewho; kimwhat;
mhtmytheir greatness; mah-tejawith great effulgence; mayfilled; kutra
where; vasantido they live; vor.
TRANSLATION
The demigods are worshiped by men, but who were those persons worshiped even by the
demigods? What makes them so great? Where do those effulgent persons live?
COMMENTARY
Gopa-kumra knew from his limited experience that a father, though honored by his sons, still
honors his own father. Thus he surmised that there must be some natural reason for the sages
who had visited to be treated as superiors. Simply from their glowing appearance he could
understand that they must have come from somewhere above Svargaloka. He wondered where
they came from and whom they worshiped. He became curious to visit that place and to see
their Lord.
BB 2.2.41
TEXT 41

TEXT
mahbhimnibhir devair
matsarkrnta-mnasai
lajjayeva na tad-vttam
ukta gurur athbravt
SYNONYMS
mah-abhimnibhivery proud; devaiby the demigods; matsaraby jealousy;
krntaaffected; mnasaiwhose minds; lajjayout of shame; ivaas if; nanot; tat
about them; vttaminformation; uktamspoken; guruour spiritual master, Bhaspati;
athathen; abravtsaid.
TRANSLATION
Jealous and proud, the demigods were embarrassed to tell me. But our guru then spoke.
COMMENTARY
Matsara (jealousy) means intolerance of another persons excellence. The demigods were
jealous of the great sages and proud of their own positions, and in response to Gopa-kumras
questions these two emotions gave rise to embarrassment and silence. The exact words used
here are lajjay iva, as if ashamed, because these negative feelings were only a shadow of
the gross envy and other such emotions felt on lower planets. Bhaspati, however, was more
sober than the demigods. And his duty as Gopa-kumras guru was to answer the reasonable
questions of the disciple.
BB 2.2.42
TEXT 42
TEXT
r-bhaspatir uvca
ata rdhva mahar-loko
rjate karmabhi ubhai
prpyo mahadbhir yo nayet
trai-lokya-pralaye pi na
SYNONYMS
r-bhaspati uvcar Bhaspati said; atathan this place; rdhvamhigher; mahalokaMaharloka;

rjateshines;

karmabhiby

activities;

ubhaiauspicious;

prpyaattainable; mahadbhithe best; yawhich; nayetis destroyed; trai-lokyaof

the three worlds; pralayeduring the annihilation; apieven; nanot.
TRANSLATION

r Bhaspati said: Above this realm shines the world called Maharloka, attainable through the
best of pious works. Even when the three worlds are annihilated, that world is not destroyed.
COMMENTARY
As difficult as it is for ordinary mortals to enter heaven, the requirements for entering
Maharloka are even more stringent. An aspirant must complete ritual sacrifices and yoga
meditation of a lofty standard, uncorrupted by lower motives. Only then might he be accepted
for elevation to Maharloka, which survives the dissolution of the three worlds Bhr, Bhuvar,
and Svar. Because most of the residents of Maharloka are candidates for liberation, the planet
exists as long as that of Lord Brahm.
BB 2.2.43
TEXT 43
TEXT
yath hi koi-guita
smrjyt sukham aindrikam
tat-koi-guita tatra
prjpatya sukha matam
SYNONYMS
yathas; hicertainly; koi-guitammillions of times greater; smrjytthan that of a
ruler of the earth; sukhamthe happiness; aindrikamof Indra; tatcompared with that;
koi-guitammillions of times greater; tatrathere;

prjpatyamof the Prajpatis;

sukhamthe happiness; matamconsidered.

TRANSLATION
As the happiness of Indra is considered millions of times greater than that of a ruler on earth,
the happiness of a Prajpati is millions of times greater than Indras.
COMMENTARY
The sages living on Maharloka are the Prajpatis, the original forefathers of the population of
the universe. They are the first authorities on the Vedic path of karma.
BB 2.2.44
TEXT 44
TEXT
tenm sevits tatra
nivasanti mah-sukhai
yajevara prabhu skt
pjayanta pade pade

SYNONYMS
tenaby that (happiness); amthese persons; sevitserved; tatrathere; nivasanti
live; mah-sukhaiwith great facilities for happiness; yaja-varamthe Lord of sacrifice;
prabhumtheir master; sktdirectly; pjayantaworshiping; pade padein various
places.
TRANSLATION
Endowed with such happiness, the Prajpatis live on Maharloka enjoying the greatest
pleasures and directly worshiping in various places the Lord of sacrifice, who is there in
person as their master.
COMMENTARY
The Prajpatis leave Maharloka only occasionally, when they have a specific reason to visit
other planets. For worshiping the Supreme Lord with wonderful sacrifices, the Prajpatis have
much better resources than even those available on Svargaloka.
BB 2.2.45
TEXT 45
TEXT
r-gopa-kumra uvca
tac chrutvaindra-pade sadyo
nirvidyaiccha tam kitum
pjya-pjyair mahadbhis tai
pjyamna mah-prabhum
SYNONYMs
r-gopa-kumra uvcar Gopa-kumra said; tatthat; rutvhearing; aindraof
Indra; padein the position; sadyaimmediately; nirvidyalosing interest; aicchamI
wanted; tamHim; kitumto see; pjyafor the worshipable; pjyaiwho are
worshipable; mahadbhiby the great souls; taithem; pjyamnambeing worshiped;
mah-prabhumthe Supreme Lord.
TRANSLATION
r Gopa-kumra said: Upon hearing this, I at once lost my attachment to the post of Indra
and wanted to go see that Supreme Lord being worshiped by the great souls who are
worshiped by those who are worshiped.
COMMENTARY
Gopa-kumra had seen that compared to the worship of the Supreme Lord on earth, the
worship on Svargaloka is much more charming and opulent. And if Maharloka is worshipable

by the residents of Svarga, the worship of the Lord on Maharloka must be still more glorious.
To see Lord Viu being worshiped on Maharloka was certainly worth a trip.
BB 2.2.46
TEXT 46
TEXT
tat sakalpya japa kurvann
acird rdhvam utthita
vyoma-ynena ta prpto
loka tatra vyalokayam
SYNONYMS
tatthat; sakalpyamaking the conscious intention; japamthe chanting of my mantra;
kurvandoing; acirtsoon; rdhvamupward; utthitalifted; vyoma-ynenaby a
celestial airplane; tamthat; prptaobtained; lokamplanet; tatrathere; vyalokayamI
saw.
TRANSLATION
I made this my intention and chanted my mantra. And soon a celestial airplane picked me up,
and I found myself transported to Maharloka.
COMMENTARY
Chanting his japa with the conscious desire I want to see the Lord of sacrifice on Maharloka
soon brought Gopa-kumra to i Bhgus abode on the Mahar planet, where the sages had
returned after finishing their short excursion.
BB 2.2.47
TEXT 47
TEXT
trai-lokye yat sukha nsti
vaibhava bhajana tath
nirdoa tatra tat sarvam
asty anirvcyam u tat
SYNONYMS
trai-lokyein the three worlds; yatwhich; sukhamhappiness; na astithere is not;
vaibhavamopulence; bhajanamworship; tathsuch; nirdoamfaultless; tatrathere;
tatthat; sarvamall; astithere is; anirvcyamindescribable; ueasily; tatthat.
TRANSLATION

Such happiness, opulence, and worship of the Lord as found nowhere in the three worlds
its all there perfectly, indescribable in words.
COMMENTARY
The residents of Maharloka never quarrel among themselves, never suffer mundane miseries,
and never fear the annihilation at the nightfall of Brahm. On Maharloka, rivalry and quarrel
are nonexistent because everyone worships the Supreme Lord without selfish motives and
therefore material assets are always on hand without deficiency or surplus. The conditions of
such a subtle, exclusive environment can hardly be described in wordsthey can be
understood only by direct experience. Nonetheless, rla Santana Gosvm kindly gives us a
rare glimpse into a world we otherwise know little about.
BB 2.2.48
TEXT 48
TEXT
vityamneu mah-makheu tair
maharibhir bhakti-parai sahasraa
makhgni-madhye prabhur utthita sphuran
makhevara krati yaja-bhga-bhuk
SYNONYMS
vityamneubeing performed in all detail; mah-makheugrand sacrifices; taiby
those; mah-ibhigreat sages; bhakti-paraiendowed with pure devotion; sahasraa
by the thousands; makha-agniof the oblation fires; madhyefrom the midst; prabhuthe
Lord; utthitarisen; sphuranglowing; makhaof sacrifices; varathe supreme
controller; kratiplayed; yaja-bhgaof sacrificial offerings; bhukthe enjoyer.
TRANSLATION
While the great sages, endowed with pure devotion, offered thousands of grand sacrifices, I
saw the Lord of sacrifice, the supreme controller, stand up brilliantly from amidst the fires of
oblation and delight in His pastimes as the enjoyer of sacrificial offerings.
COMMENTARY
The form of Lord Viu appearing from the sacrificial fires made an especially vivid
impression on Gopa-kumras mind, so he briefly describes that form in this and the
following two verses. Bhgu and his brothers are nikma Vaiavas who have no other
master than Lord Viu. Therefore the Lord reciprocated their worship by appearing in person
on the sacrificial altar. He was sphuran, glowing even more brilliantly than the ritual fires.
BB 2.2.49

TEXT 49
TEXT
sa yaja-mrt ravi-koi-tej
jagan-manohri-mah-pratka
prasrya hast carum dadno
varn priyn yacchati yjakebhya
SYNONYMS
saHe; yaja-mrtithe personification of sacrifice; ravi-koilike millions of suns;
tejwhose radiance; jagatof the world; mana-hrienchanting; mahmighty;
pratkawhose form; prasryareaching out; hastnHis hands; carumthe caru
offering; dadnaaccepting; varnbenedictions; priyndesirable; yacchatigranted;
yjakebhyato the sacrificers.
TRANSLATION
That Lord, sacrifice personified, radiant as millions of suns, His mighty form enchanting to
the world, reached out His hands, accepted the caru offering, and granted the sacrificers
pleasing benedictions.
COMMENTARY
This verse paints an even more vivid picture of the Lord of sacrifice. He is called the Lord of
sacrifice because it is He who through sacrifice receives worship. And the Vedic sacrifices, or
yajas, including their physical ingredients and the mantras and rules for their performance,
emanate from Him. Holding in His hands the implements of sacrificeincluding the sruk and
sruva ladlesHe appears as sacrifice personified. As we find in rmad-Bhgavatam
(3.13.3536) in the description of Yaja-varha, the boar incarnation of the Lord, the various
parts of the Lords divine body symbolize all the aspects of yaja:
rpa tavaitan nanu dukttman
durdarana deva yad adhvartmakam
chandsi yasya tvaci barhi-romasv
jya di tv aghriu ctur-hotram
O Lord, Your form is to be worshiped by performance of sacrifice, but souls who are simply
miscreants are unable to see that form. All the Vedic hymns, Gyatr and others, are in the
touch of Your skin. In Your bodily hairs is the kua grass, in Your eyes is the clarified butter,
and in Your four legs are the four kinds of fruitive acts.
sruk tua st sruva a nsayor
iodare camas kara-randhre

pritram sye grasane grahs tu te

yac carvaa te bhagavann agni-hotram
O Lord, in Your tongue is the sruk, in Your nostril the sruva, and in Your abdomen the plate
for eating. In the holes of Your ears is the cup called camasa. In Your mouth is the Brahm
plate, in Your throat are the soma vessels, and in whatever You chew is the oblation to the
fire.
When Lord Viu appears on Maharloka as Yajevara, all the parts of His body are
universally attractiveHis head, mouth, neck, chest, arms, legs, and so on. As Gopa-kumra
watched, the Lord playfully accepted the offering of caru, a standard oblation of rice, barley,
dl, and butter, mixed and boiled in milk. Not even Lord Vmana on Svargaloka was this
attractive.
BB 2.2.50
TEXT 50
TEXT
tad-daranojjmbhita-sambhramya
harn namaskra-parya mahyam
datto nijocchia-mah-prasdas
tena sva-hastena dayrdra-vc
SYNONYMS
tatof Him; daranaby the sight; ujjmbhitainspired; sambhramyawhose awe;
hartout of joy; nama-krabowing down; paryaintent on; mahyamto me;
dattagiven; nijaHis own; ucchiaof the remnants; mah-prasdathe especially
sanctified prasda; tenaby Him; sva-hastenawith His own hand; daywith compassion;
rdradrenched; vcwith words.
TRANSLATION
With words drenched in compassion, He gave me with His own hand the mah-prasda of His
remnants. Awestruck by the sight of Him, out of sheer joy I felt compelled to bow down.
COMMENTARY
Seeing the Lord of sacrifice made Gopa-kumra more eager than ever to discover how he
could serve the Lord in some personal way. In response to this enthusiasm, Lord Yajevara
encouraged him even more by saying such things as My dear Gopa-kumra, please come
here and accept My hospitality.
BB 2.2.51
TEXT 51

TEXT
aprva-labdham nanda
parama prpnuvas tata
kruytiayt tasya
sasiddhea-vchita
SYNONYMS
aprvanever

before;

labdhamobtained;

nandambliss;

paramamsupreme;

prpnuvanreceiving; tatafrom that; kruyaof mercy; atiaytexcess; tasyaHis;

sasiddhaattained; aeaall; vchitadesires.
TRANSLATION
By that Lords abundant mercy, I attained an exceptional bliss I had never known before, and
all my desires were fulfilled.
COMMENTARY
On earth and in heaven, Gopa-kumra had felt bliss in devotional service, but nothing like
what he was relishing on Maharloka. Now, as never before, he was satisfying his deepest
desires to see the Lord of the universe and share personal exchanges with Him.
BB 2.2.52
TEXT 52
TEXT
dayln mahar
sagatyetas tato bhraman
praty-vsa tathaivham
adrka jagad-varam
SYNONYMS
daylnmcompassionate; mah-mof the great sages; sagatyin the company;
ita tatahere and there; bhramanwandering; prati-vsamin each residence; tath
evaappearing in the same way; ahamI; adrkamsaw; jagat-varamthe Lord of the
universe.
TRANSLATION
I wandered here and there in the company of the great compassionate sages, and in every
dwelling I saw the Lord of the universe present in the same way.
COMMENTARY
No matter where Gopa-kumra went on Maharloka, he found everyone performing Vedic
sacrifices, and the Lord of sacrifice appearing in order to eat the offerings.

BB 2.2.53
TEXT 53
TEXT
tata ktrthat-nih
manvna svasya sarvath
snanda nivasas tatra
prokto ha tair maharibhi
SYNONYMS
tatathen; kta-arthatof full success; nihmthe stage; manvnaconsidering;
svasyaof myself; sarvathin all regards; sa-nandamhappily; nivasanresiding;
tatrathere; proktaaddressed; ahamI; taiby those; mah-ibhigreat sages.
TRANSLATION
Thinking myself in every respect fully successful, I happily took up residence on Maharloka.
Once, the great sages spoke to me as follows.
COMMENTARY
On Maharloka, not only was Lord Yajevara visible in every residence, but in each place His
features were different. Now that Gopa-kumra was obtaining to his satisfaction the darana
of the Lord, along with a generous amount of His mercy, Gopa-kumra felt that his life in
general and his mantra-japa in particular had reached fruition.
BB 2.2.54
TEXT 54
TEXT
r-maharaya cu
bho gopa-vaiya-putra tvam
etal-loka-svabhva-jam
pradyamnam asmbhir
vipratva sv-kuru drutam
SYNONYMS
r-mah-aya cuthe great sages said; bhoO; gopa-vaiyaof a cowherd vaiya;
putrason;

tvamyou;

etatthis;

lokafor

the

planet;

svabhva-jamnatural;

pradyamnambeing offered; asmbhiby us; vipratvamthe status of a brhmaa; svkuruplease accept; drutamright now.
TRANSLATION

The great sages said: O son of a cowherd vaiya, we are offering you the brahminical status
natural for a resident of this planet. Please accept it at once.
COMMENTARY
Some vaiyas farm and tend cows, and others do business, but according to the Dharmastras they all belong to a twice-born class. In other words, vaiyas, along with brhmaas
and katriyas, receive Vedic initiation and education. But in Gopa-kumras simple
Govardhana village, the vaiyas didnt maintain these Vedic standards, and so he remained
illiterate and uninitiated into the Brahma-gyatr. How then, when even as a vaiya he wasnt
properly initiated, could he become a brhmaa? It was possible because the powerful sages
were offering him that status and emphatically asking him to accept it. They wanted him to
change his external dress and behavior to conform with the way of life on Maharloka.
BB 2.2.55
TEXT 55
TEXT
maharm ekatamo
bhtv tvam api pjaya
jagad-am ima yajai
ciram tma-didkitam
SYNONYMS
mah-mof the great sages; ekatamaone; bhtvbecoming; tvamyou; api
also; pjayashould worship; jagat-amLord of the universe; imamthis; yajaiwith
sacrifices; ciramfor a long time; tmaof your heart; didkitamthe desired goal of sight.
TRANSLATION
Become one of the exalted sages, so that you too may worship with sacrifice this Lord of the
universe, who for so long has been the desired goal of your heart.
BB 2.2.56
TEXT 56
TEXT
r-gopa-kumra uvca
tac chrutvcintaya brahman
vaiyatve syt sukha mahat
prabhor e ca vipr
tad-bhaktnm upsant
SYNONYMS

r-gopa-kumra uvcar Gopa-kumra said; tatthis; rutvhearing; acintayamI

thought; brahmanO brhmaa; vaiyatvein being a vaiya; sytthere would be;
sukhamhappiness; mahatgreater; prabhoof the Lord; emof these; caand;
viprmbrhmaas; tatHis; bhaktnmdevotees; upsantby worshiping.
TRANSLATION
r Gopa-kumra said: Hearing this, O brhmaa, I thought I would be much happier staying
a vaiya, for then I could keep worshiping both the Supreme Lord and those brhmaas, His
devotees.
COMMENTARY
Gopa-kumra thought, If I become a brhmaa I will lose the fortune of being a simple
servant. Then I will be unable to humbly assist the brhmaa sages. But if I stay a vaiya, to
my hearts content I can keep serving these Vaiavas and their worshipable Lord
Yajevara.
BB 2.2.57
TEXT 57
TEXT
e yajaika-nihnm
aikyenvayake nije
jape ca sad-gurddie
mndya syd da-sat-phale
SYNONYMS
emof them; yajathe performance of sacrifice; ekaonly; nihnmwith whose
interest in life; aikyenadue to oneness; vayakeobligatory; nijemy own; japein the
chanting of the mantra; caand; sat-guruby my divine guru; uddietaught; mndyam
laxness; sytthere would be; daseen already; satgood; phaleits results.
TRANSLATION
For these brhmaas, I thought, performing sacrifice is the only interest in life. If I were to
become one of them, surely I would become lax in the chanting I am duty-bound to continue.
My divine guru taught me to worship this mantra, and besides, I have already seen its good
results.
COMMENTARY
The ten-syllable Gopla mantra had already proven its efficacy by elevating Gopa-kumra to
the positions of a king on earth, Indra on Svargaloka, and a resident of Maharloka.
BB 2.2.58

TEXT 58
TEXT
tatas tn anumnyham
anag-ktya vipratm
tatrvasa svato jtaprjpatya-mah-sukhai
SYNONYMS
tatatherefore; tnto them; anumnyashowing respect; ahamI; anag-ktya
declining; vipratmbrahmanhood; tatrathere; avasamI lived; svataautomatically;
jtamanifest; prjpatyaof the Prajpatis; mah-sukhaiwith the varieties of exalted
happiness.
TRANSLATION
Therefore, while showing respect to the sages, I declined the status of a brhmaa. But I
stayed on Maharloka, enjoying the exalted pleasures that automatically appear in the world of
the Prajpatis.
BB 2.2.59
TEXT 59
TEXT
na dos tatra oko v
ak v kpi vidyate
nnyac ca kicid yajeaprtyai yajotsavn te
SYNONYMS
nano; dodefects; tatrathere; okasorrow; vor; akapprehension; vor;
k apiany; vidyateexists; nanot; anyatother; caand; kicitanything; yaja-a
of the Lord of sacrifice; prtyaifor the pleasure; yaja-utsavnfestivals of sacrifice; te
beside.
TRANSLATION
On Maharloka there were no faults, nor was there sorrow, nor apprehensiveness. There was
nothing but festivals of sacrifice for the pleasure of the Lord of sacrifice.
COMMENTARY
On Svargaloka Gopa-kumra detected subtle signs of lust, envy, anger, rivalry, and false
pride. But on Maharloka these faults were nonexistent. There was no sorrow from defeat by
opponents or from any other cause. There was no fear of the destruction of the world or fear

of individual degradation. Without these distractions, the residents of Maharloka gave

themselves fully to worshiping the Supreme Lord with festive Vedic sacrifices. The residents
were completely uninterested in mundane sense gratification.
BB 2.2.60
TEXT 60
TEXT
kintu yaja-samptau syd
dukham antarhite prabhau
vtte yajntare csya
prdurbhvt puna sukham
SYNONYMS
kintuhowever; yajaof a sacrifice; samptauat the end; sytthere would be;
dukhamunhappiness; antarhitewhen He disappeared; prabhauthe Lord; vttewhen it
was started; yaja-antareanother sacrifice; caand; asyaHis; prdurbhvtby the
appearance; punaagain; sukhamhappiness.
TRANSLATION
But at the end of each sacrifice, unhappiness would arise when the Lord disappeared; and
when the Lord reappeared at the start of another sacrifice, happiness would begin again.
COMMENTARY
At the end of a sacrifice Lord Yajevara would disappear, but because He was controlled by
the love shown by His servants, He would not stay invisible for long. Still, this brief cause of
discontent was enough to plant in Gopa-kumras heart a seed of desire to find an even better
place.
BB 2.2.61
TEXT 61
TEXT
catur-yuga-sahasrasya
tatratyaika-dinasya hi
ante trai-lokya-dhena
jana-loko dhigamyate
SYNONYMS
catu-yugacycles of four ages; sahasrasyaof a thousand; tatratyaof that place; ekadinasyaof one day; hiindeed; anteat the end; trai-lokyaof the three worlds; dhena
with the conflagration; jana-lokaJanaloka; adhigamyateis resorted to.

TRANSLATION
At the end of one thousand cycles of agesfor that place, one daythe conflagration of the
three worlds forced us to take refuge on Janaloka.
COMMENTARY
Maharloka exists for the same duration as the planet of Lord Brahm, but because Maharloka
is adjacent to Svarga its inhabitants are forced to evacuate by the heat created during the fire
of annihilation that burns the lower worlds. After Maharloka, Janaloka is the next higher
planetary system.
BB 2.2.62
TEXT 62
TEXT
rajanym iva jty
yajbhvena tatra tu
yajedaranena syd
dhas tad-dhato dhika
SYNONYMS
rajanymnighttime; ivaas if; jtymarising; yajaof sacrifices; abhvenawith the
nonperformance; tatrathere; tubut; yaja-athe Lord of sacrifice; adaranenabecause
of not seeing; sytthere would be; dhaburning; tatthat; dhatathan the burning;
adhikagreater.
TRANSLATION
On Janaloka, as if it were nighttime, no sacrifices were being performed. And the pain of not
seeing the Lord of sacrifice burned more greatly than the burning of the three worlds.
COMMENTARY
There is no literal nighttime in self-effulgent Janaloka; but when Brahm goes to sleep along
with Lord Garbhodaka-y Viu the lower planets merge into one vast ocean, and
throughout the universe both sacrificial and ordinary activities come to an end. When no
sacrifices are performed on the planets of the sages, Lord Yajevara no longer appears there.
And for Gopa-kumra the pain of the Lords absence was worse than the scorching fire of
annihilation blasting from the mouth of Lord Sakaraa.
BB 2.2.63
TEXT 63
TEXT
tato kaya-vaa-cchye

ketre r-puruottame
gatya r-jaganntha
payeyam iti rocate
SYNONYMS
tatathen; akayainfallible; vaaof the banyan tree; chyein the shade; ketreto the
holy district; r-puruottamer Puruottama; gatyagoing; r-jagannthamr
Jaganntha; payeyamI should see; itithus; rocatewould seem desirable.
TRANSLATION
Then I thought it would be better to go see Lord Jaganntha in r Puruottama-ketra, in the
shade of the infallible banyan tree.
COMMENTARY
Lord Jagannthas abode, Puruottama-ketra, is protected by the shade of an indestructible
banyan tree. Even when earth, sky, and heaven are destroyed, Jaganntha-pur remains
untouched.
BB 2.2.64
TEXT 64
TEXT
mahar-loke gate py tmajapd rahasi prva-vat
sampdyamnc choka syd
asy bhmer didkay
SYNONYMS
maha-loketo Maharloka; gatewhen I would return; apifurthermore; tma-japtfrom
the chanting of my mantra; rahasiin private; prva-vatas before; sampdyamntbeing
performed; okasorrow; sytthere would be; asyof this; bhmeland (Vraja);
didkayby the desire to see.
TRANSLATION
When I returned to Maharloka, I chanted my japa in seclusion as before. The chanting made
me morose with desire to see again this land of Vraja.
COMMENTARY
Gopa-kumra refers to this land of Vraja because he is speaking to the Mathur brhmaa
in Vraja itself. The separation from Lord Yajevara that Gopa-kumra suffered during the
partial pralaya was relatively short, but his constant remembrance of Vraja-bhmi more

seriously threatened his happiness in Maharloka. He might have forgotten his urge to go to
Lord Jaganntha, but not his attraction to Vraja, which was much greater.
BB 2.2.65
TEXT 65
TEXT
prdurbhto tha bhagavn
ijyamno day-nidhi
yad mm hvayet prty
man-nta llaytti ca
SYNONYMS
prdurbhtamanifest; athathen; bhagavnthe Supreme Lord; ijyamnathe object
of sacrificial worship; dayof mercy; nidhithe ocean; yadwhen; mmme;
hvayetHe would address; prtywith love; matby me; ntambrought; llay
sportingly; attiHe would eat; caand.
TRANSLATION
But then the Supreme Lord would appear, the object of sacrificial worship, the ocean of
mercy. He would call me with love and sportingly eat what I brought before Him.
BB 2.2.66
TEXT 66
TEXT
tadnyeta sarvrtis
tama sryodaye yath
rtrv api tad-ekbaddho nee kvacid gatau
SYNONYMS
tadthen; nyetaHe would take away; sarvaall; rtidistress; tamadarkness;
srya-udayethe sunrise; yathas; rtrauduring the night; apiand; tatfor Him; eka
one; by the hope; baddhabound; na eI had no desire; kvacitanywhere; gatau
for going.
TRANSLATION
He would then dispel all my distress, just as the rising sun drives away darkness. Bound by
the one hope of being with Him, I could go nowhere else, even at night.
COMMENTARY

To be sure, being unable to see Lord Yajevara during the night was painful; but Gopakumra was so absorbed in thought of the Lord that he was oblivious to that pain. And during
the days, he forgot the urge to go elsewhere, because of the ecstasies of seeing Lord
Yajevara, taking part in the festivals to worship Him, and obtaining His abundant mercy.
Even during Lord Brahms night, Gopa-kumras expectationsof soon enjoying this sight,
this worship, and this mercycontinued unbroken, binding him with a chain of hopes.
BB 2.2.67
TEXT 67
TEXT
tatraikad mah-tejapuja-rpo dig-ambara
pca-bdika-blbha
ko py gd rdhva-lokata
SYNONYMS
tatrathere; ekadone day; mah-tejaof great brilliance; pujalike a mass; rpa
whose form; dikthe directions; ambarawhose dress; pca-a five or six; bdikaof
years; blaas a boy; bhawhose appearance; ka apisomeone; gtarrived;
rdhvahigher; lokatafrom a planet.
TRANSLATION
Once, someone arrived from a higher planet. His form surrounded by brilliant light, he was
dressed by the directions only. He appeared to be a five- or six-year-old boy.
COMMENTARY
Since the residents of Maharloka frequently travel to Janaloka, the two planets are practically
a single system. The one difference between them is that on Janaloka the fire of annihilation
from below is far enough away that there is no need to flee. Gopa-kumra knew all this from
experience. The next world for him to see was Tapoloka, so now he is being introduced to its
greatness. Having never heard of Tapoloka, Gopa-kumra here refers to it as a higher
planet.
The unknown person who suddenly arrived from the higher regions looked like a small child
and was naked. To go naked is normal for five-year-old children, at least in the natural Vedic
culture.
BB 2.2.68
TEXT 68
TEXT

vihya yaja-karmi
bhaktyotthya maharibhi
praamya dhyna-niho sau
yajevara-vad arcita
SYNONYMS
vihyaputting aside; yaja-karmitheir sacrificial rituals; bhaktywith devotion;
utthyawho stood up; mah-ibhiby the great sages; praamyabeing bowed down to;
dhynain meditation; nihaabsorbed; asauhe; yaja-vara-vatlike the Lord of
sacrifice; arcitaworshiped.
TRANSLATION
The great sages put aside their sacrificial rituals, stood up with devotion, bowed down to the
boy, who was absorbed in meditation, and worshiped him as if he were the Lord of sacrifice
Himself.
COMMENTARY
Bhgu and the others honored the little boy, who remained silent.
BB 2.2.69
TEXT 69
TEXT
yath-kma gate tasmin
may p maharaya
kutratya katamo vya
bhavadbhir vrcita katham
SYNONYMS
yath-kmamby his free will; gatehaving gone; tasminhe; mayby me; p
asked; mah-ayathe great sages; kutratyawherefrom; katamawhat kind of person;
vor; ayamthis; bhavadbhiby your good selves; vand; arcitaworshiped;
kathamwhy.
TRANSLATION
After that person, as it pleased him, went away, I inquired from the maharis, Who was that,
and where did he come from? Why is it that you great souls worshiped him?
COMMENTARY
The boy was so exalted that no force could impede him from going wherever he wanted. By
his own sweet will, he left as suddenly as he had come. Seeing this puzzled Gopa-kumra.
The sages of Maharloka were worshipable for the demigods. Living in a realm above all other

creatures, the sages enjoyed worshiping the Lord of sacrifice in person. Who other than the
Lord could command their respect? And why had they interrupted their sacrifices to honor
that visitor?
BB 2.2.70
TEXT 70
TEXT
r-maharaya cu
sanat-kumra-nmya
jyeho smka mahat-tama
tmrmpta-kmnm
dycryo bhad-vrata
SYNONYMS
r-mah-aya cuthe great sages said; sanat-kumraSanat-kumra; nmof the
name; ayamhe; jyehathe eldest; asmkamof us; mahat-tamathe greatest; tmarmaof self-contented sages; pta-kmnmwhose desires are always fulfilled; dya
the first; cryapreceptor; bhat-vrataa lifelong celibate.
TRANSLATION
The maharis said: That person is Sanat-kumra, the eldest among us, and the greatest. He is
the first preceptor of the self-contented sages, whose desires are always fulfilled, and he is a
lifelong celibate.
COMMENTARY
The chief residents of Maharloka are sons of Brahm, and Sanat-kumra is their brother, the
eldest of Brahms sons. He is better than the other sages because unlike them he never
entered f.aily life, even on Brahms request. This answers the question Who was that?
BB 2.2.71
TEXT 71
TEXT
ita rdhva-tare loke
tapa-saje vasaty asau
bhrtbhis tribhir anyai ca
yogndrai sva-samai saha
SYNONYMS
itathan this place; rdhva-taremuch higher; lokein the world; tapa-sajeknown
as Tapas; vasatilives; asauhe; bhrtbhiwith his brothers; tribhithree; anyai

other; caand; yog-indraiwith master yogs; sva-samaiequal to himself; saha

together.
TRANSLATION
He lives in the world above ours, called Tapoloka, with his three brothers and with other great
mystics who, like him, are masters of yoga.
COMMENTARY
Here the sages answer the question Where did he come from? He is not the only one of his
kind, for he has three brothers just as great as heSanaka, Sanandana, and Santana. These
four brothers live on Tapoloka, along with other great mystics, including Kavi, Havis,
Antarika, Prabuddha, and Pippalyana.
BB 2.2.72
TEXT 72
TEXT
bhad-vrataika-labhyo ya
kema yasmin sad sukham
prjpatyt sukht koiguita cordhva-retasam
SYNONYMS
bhat-vrataby

unbroken

celibacy;

ekaonly;

labhyaobtainable;

yawhich;

kemamsecurity; yasminwhere; sadconstant; sukhamhappiness; prjpatytof

the progenitors of the universe; sukhtthan the happiness; koi-guitammillions of times
greater; caand; rdhva-retasamof those whose semen moves upward.
TRANSLATION
That world is attainable only by unbroken celibacy. Its residents, their semen retained flowing
upward, feel a constant peace and happiness millions of times greater than enjoyed by the
progenitors of the universe.
COMMENTARY
Bhad-vrata is the great vow of lifelong restraint from sex. One may begin observing
celibacy after years of indulgence, or one may practice strict celibacy as a brahmacr for the
years of ones studies and then enter regulated married life. Both kinds of celibacy are very
beneficial, but only the rare person with exceptional determination to refrain from all forms of
sex for his entire life is allowed to become a resident of Tapoloka.
Life on Tapoloka is all-auspicious. There is no trouble from the heat of periodic annihilations
and no need to migrate to a higher region. On Tapoloka the cataclysms at the annihilation of

the three worlds go unnoticed. The yogevaras on Tapoloka enjoy undisturbed peace and
satisfaction.
BB 2.2.73
TEXT 73
TEXT
yath yajevara pjyas
tathya ca vieata
gha-sthnm ivsmka
sva-ktya-tygato pi ca
SYNONYMS
yathas; yaja-varathe Lord of sacrifice; pjyaworshipable; tathso; ayamhe;
caalso; vieataespecially; gha-sthnmfor family men; ivalike; asmkamus;
sva-ktyaprescribed ritual duties; tygatabecause of his renunciation; apiindeed; ca
and.
TRANSLATION
Especially for householders like us, that person is worthy of worship, as much as the Lord of
sacrifice Himself, for he has renounced all material duties.
COMMENTARY
Here the sages answer the question Why did you great souls worship him? Sanat-kumra is
honored throughout the universe because he is a direct representative of the Personality of
Godhead. Learned authorities consider him an empowered incarnation of the Lord, and he is
also a preeminent Vaiava. The Prajpatis of Maharloka especially revered him because he
was their honored guest and a renounced brahmacr. The position of one who adheres to
strict celibacy is generally considered superior to that of ghasthas. But as the word iva in this
verse implies, the sages of Maharloka are not ordinary householders. They have very little
attachment to home, property, or other material things.
BB 2.2.74
TEXT 74
TEXT
r-gopa-kumra uvca
tato karam aha citte
tatrho kda sukham
d kati vnye syur
e pjya ca kda

SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatathen; akarampondered; ahamI;
cittein my mind; tatrathere (on Tapoloka); ahooh; kdamwhat kind of; sukham
happiness; dsuch persons; katihow many; vand; anyeothers; syuthere must
be; emby them; pjyaworshiped; caand; kdawhat kind of person.
TRANSLATION
r Gopa-kumra said: I then wondered, Indeed, what kind of happiness do they enjoy on
Tapoloka? How many more are there like him? And what kind of Lord do they worship?
PURPoRT
Hearing the answers of the sages was enough to inspire Gopa-kumra to go to Tapoloka. Even
though his main interest in life was to see the Lord of the universe, he did not consider such a
journey inappropriate. He reasoned that if this wonderful person and the others on his planet
like him possess opulences like those of God, whatever form of God they worship must be
even more wonderful and opulent than they.
BB 2.2.75
TEXT 75
TEXT
eva t ca didku san
samhita-man japan
bhtv parama-tejasv
ta loka vegato gamam
SYNONYMS
evamthus; tnall of them; caand; didkueager to see; sanbeing; samhita
concentrated; manwith mind; japanchanting; bhtvbecoming; paramavery;
tejasvpowerful; tamto that; lokamworld; vegataswiftly; agamamI went.
TRANSLATION
Eager to see all those persons for myself, I chanted my mantra with fixed attention. Thus
gaining great potency, I quickly traveled to that world.
COMMENTARY
Gopa-kumra wanted to see Sanat and his brothers on their own planet and see their
worshipable Lord. He focused his mind intensely on this single aim, turning his attention
inward in imitation of Sanat-kumra, whom he had seen absorbed in deep meditation. By the
power of the mantra, he soon became infused with the same subtle strength as the Kumra
brothers and was quickly able to rise to their exalted planet.

BB 2.2.76
TEXT 76
TEXT
tatra do may rmn
sanako tha sanandana
asau sanat-kumro pi
caturtha ca santana
SYNONYMS
tatrathere; daseen; mayby me; rmn sanakathe blessed Sanaka; athaand;
sanandanaSanandana;

asauthat

same;

sanat-kumraSanat-kumra;

apialso;

caturthathe fourth; caand; santanaSantana.

TRANSLATION
There I saw that same Sanat-kumra, and the blessed Sanaka, and Sanandana, and the fourth
brother, Santana.
BB 2.2.77
TEXT 77
TEXT
sammanyamns tatratyais
tdair eva te mitha
sukha-goh vitanvn
santy agamy hi mdai
SYNONYMS
sammanyamnbeing honored with reverence; tatratyaiby the residents of that place;
tdaiwho were similar to them; evaindeed; tethey; mithaamong one another;
sukha-gohman enjoyable discussion; vitanvnconducting; santithey were;
agamymincomprehensible; hicertainly; mdaito persons like me.
TRANSLATION
The residents of Tapoloka, who appeared similar to the Kumras, were honoring the four
brothers. The Kumras were enjoying among themselves a long discussion incomprehensible
to persons like me.
COMMENTARY
The other residents of Tapoloka are also worshipable, simply because they resemble, in bodily
appearance as well as character, the four Kumras, who are directly empowered avatras of
the Supreme Lord. When Gopa-kumra first saw these four brothers, they were elaborately

discussing among themselves matters such as those narrated in Chapter 87 of rmadBhgavatam, Tenth Canto, Prayers by the Personified Vedas. Gopa-kumra understood
little of what they were talking about because he was uneducated about liberation and
devotional service.
BB 2.2.78
TEXT 78
TEXT
bhagaval-lakaa teu
td nsti tathpy abht
te sandarant tatra
mahn modo mama svata
SYNONYMS
bhagavatof the Personality of Godhead; lakaamthe marks; teuin them; tdksuch;
na astithere were not; tath apibut nevertheless; abhtthere arose; temof them;
sandarantfrom seeing; tatrathere (on Tapoloka); mahngreat; modajoy; mama
my; svataspontaneously.
TRANSLATION
Though they did not have the distinguishing attributes of God, from seeing those brothers on
Tapoloka I felt an intense spontaneous joy.
COMMENTARY
Gopa-kumra usually derived his happiness only from seeing the Lord of the universe, but he
was delighted to see the Kumras because of their intimate connection with the Lord, even
though they did not have four arms like Lord Viu or display His infinite powers. Because of
the greatness of Tapoloka, seeing Sanat-kumra and his brothers there was more blissful for
Gopa-kumra than seeing Sanat on Maharloka. In general, a situation is glorious when the
place and time are glorious, as well as the persons involved.
BB 2.2.79
TEXT 79
TEXT
yath-sthna prayteu
dhyna-niheu tev atha
drau bhrammi sambhvya
prva-vaj jagad-varam
SYNONYMS

yath-sthnameach to his own place; prayteuhaving gone away; dhynain

meditation; niheuabsorbed; teuthey; athathen; draumto see; bhrammiI
began to wander; sambhvyasearching for; prva-vatas before; jagat-varamthe Lord
of the universe.
TRANSLATION
When they went off to their respective places to absorb themselves in meditation, I started
wandering, searching as always for the Lord of the universe.
COMMENTARY
The assembly finished, the Kumras and their associates disappeared from the spot and
returned to their individual places of meditation. Gopa-kumra, left to himself, turned his
mind to his favorite topic, the Lord of universe. He conjectured that since the Lord was visible
on Svargaloka and Maharloka, the Lord must be visible here as well. With that idea in mind,
Gopa-kumra began searching. Why didnt he just ask someone where to find the Lord? He
had no time to ask anything, because at first the four Kumras had been receiving the worship
of a large crowd of sages and immediately afterwards everyone reverted into trance.
BB 2.2.80
TEXT 80
TEXT
itas tato na dv tam
apccha tn mah-munn
na te stuvanta mm agre
namanta lokayanty api
SYNONYMS
ita tatahere and there; na dvnot seeing; tamHim; apcchamI asked; tnthem;
mah-munnthe great sages; nanot; tethey; stuvantamwho was offering praise;
mmme; agrein front of them; namantambowing down; lokayantithey looked at;
apieven.
TRANSLATION
Not seeing Him anywhere, I tried to inquire of the great sages, but as I stood before them
offering prayers and obeisances they did not even look at me.
BB 2.2.81
TEXT 81
TEXT
prya sarve samdhi-sth

naihik rdhva-retasa
svtmrm pra-km
sevyamn ca siddhibhi
SYNONYMS
pryavirtually; sarveeveryone; samdhi-sthfixed in trance; naihiklifelong
celibates; rdhva-retasawhose semen flowed upward; sva-tmain their own selves only;
rmtaking pleasure; pra-kmfull with achievement of all desires; sevyamn
served; caand; siddhibhiby mystic perfections.
TRANSLATION
Virtually everyone there was fixed in samdhi. They were all self-satisfied lifelong celibates,
full in the achievement of all desires and served by mystic perfections.
COMMENTARY
Occasionally the residents of Tapoloka have philosophical meetings or worship the Supreme,
but otherwise they remain externally disengaged. Nothing in the outside world attracts them.
BB 2.2.82
TEXT 82
TEXT
bhagavad-daran ca
mahat phalit na me
utbhd viramantva
te saga-svabhvata
SYNONYMS
bhagavatthe Supreme Lord; daranato see; desire; caand; mahatgreat;
phalitgratified; nanot; memy; utaindeed; abhtbecame; viramantceasing;
ivaas if; temtheir; sagaof the association; svabhvataby the influence.
TRANSLATION
This time my constant desire to see the Supreme Lord was ungratified,and indeed by the
influence of the company of the sages it seemed to dwindle almost to nil.
BB 2.2.83
TEXT 83
TEXT
tatrthpy avasa te
prabhva-bhara-darant
guru-vg-gauravd da-

phalatvc ctyajan japam

SYNONYMS
tatrathere; atha apistill; avasamI remained; temtheir; prabhvaof power;
bharathe abundance; darantdue to seeing; guruof my spiritual master; vkfor the
words; gauravtout of respect; dahaving seen; phalatvtthe effectiveness; caand;
atyajannot abandoning; japamthe chanting of my mantra.
TRANSLATION
Nonetheless, I stayed there for some time, attracted by the display of great power. Out of
respect for my gurus order, and because I had seen how effective my mantra was, I kept on
chanting.
COMMENTARY
The atmosphere of Tapoloka weakened Gopa-kumras resolve to see the Lord, but still he
persevered in chanting his japa. His guru had ordered him never to stop chanting, and Gopakumra did not want to be ungrateful by disobeying.
BB 2.2.84
TEXT 84
TEXT
sthna-svabhva-jc cittaprasdnandato dhikam
tena sampadyamnena
s didk vivardhit
SYNONYMS
sthnaof that place; svabhva-jtnatural to; citta-prasdaof my peaceful heart;
nandatabecause of the bliss; adhikameven more; tenathus; sampadyamnenabeing
realized; sthat; didkthe desire to see; vivardhitincreased.
TRANSLATION
Thanks to the peaceful bliss in my heart that the nature of that place inspired, I chanted my
mantra even more attentively than before. Thus my desire to see the Lord actually increased.
COMMENTARY
At first the refined atmosphere of Tapoloka seemed to affect Gopa-kumra negatively. The
pervasive mood of self-satisfaction seemed to reduce his desire to have the company of the
Supreme Lord. But that same peace of mind characteristic of Tapoloka gradually helped him
improve his chanting, and then the mantra exerted its own influence. As ghee poured on a fire

seems momentarily to extinguish the fire but then gives it new life, the atmosphere of
Tapoloka only briefly decreased Gopa-kumras desire to see the Lord of the universe.
BB 2.2.85
TEXT 85
TEXT
sad nlcale rjajjaganntha-didkay
yiysu tatra salakybravn m pippalyana
SYNONYMS
sadalways; nlcalein Nlcala; rjatresplendent; jagannthaLord Jaganntha;
didkaywith eagerness to see; yiysumwanting to go; tatrathere; salakya
noticing; abravtspoke; mmto me; pippalyanathe sage Pippalyana.
TRANSLATION
The sage Pippalyana noticed that I eagerly desired to go to Nlcala to see Lord Jaganntha,
who lives there always resplendent. The sage then spoke to me.
COMMENTARY
The thought of returning to Jaganntha Pur kept resurfacing in Gopa-kumras heart, first in
Svarga, then on Maharloka, and now here on Tapoloka, for Lord Jaganntha did not manifest
Himself on the planets of the demigods and sages.
Pippalyana i, the middle son of nine self-realized sons of Lord abhadeva, observed
Gopa-kumra wandering aimlessly, a sad, discouraged look on his face. r Pippalyana was
practically omniscient, so he could easily understand the symptoms of Gopa-kumras
distraction.
BB 2.2.86
TEXT 86
TEXT
r-pippalyana uvca
ida mahat pada hitv
katham anyad yiysasi
katha v bhramasi drau
dgbhy ta paramevaram
SYNONYMS

r-pippalyana uvcar Pippalyana said; idamthis; mahatexalted; padamplace;

hitvleaving; kathamwhy; anyatto another; yiysasiyou want to go; kathamwhy;
vand; bhramasiyou are wandering; draumto see; dgbhymwith your two eyes;
tamHim; parama-varamthe Supreme Lord.
TRANSLATION
r Pippalyana said: Why do you want to leave this exalted place for another? And why are
you wandering around to see the Supreme Lord with your eyes?
COMMENTARY
In Pippalyanas opinion, the attempt to see the Supreme with ones eyes is useless, because
the Lord is imperceptible to the material senses. Tapoloka is the planet of the greatest masters
of yoga, who have completely controlled their sex urge. And the happiness enjoyed on
Tapoloka is millions of times greater than that of the Prajpatis. Where else could Gopakumra want to go?
BB 2.2.87
TEXT 87
TEXT
samdhatsva mana svya
tato drakyasi ta svata
sarvatra bahir anta ca
sad skd iva sthitam
SYNONYMS
samdhatsvayou

should

concentrate;

manamind;

svyamyour;

tatathen;

drakyasiyou will see; tamHim; svataautomatically; sarvatraeverywhere; bahi

outside; antainside; caand; sadalways; sktin person; ivaas if; sthitam
situated.
TRANSLATION
You should concentrate your mind in meditation. Then you will automatically see the Lord
everywhere, within and without, as if always before you in person.
COMMENTARY
Gopa-kumra might ask why he shouldnt go where he can directly see the Supreme Lord.
But Pippalyana advises him instead to focus his attention within. When one fully cultivates
meditation and reaches the stage of samdhi, the form of the Lord will manifest itself on its
own strength, without ones separate endeavor, just as a persons face appears in a clean
mirror. If Gopa-kumra follows the recommended yoga process, he will see the Supreme

within and without, or at least seemingly so (skd iva), since in fact the Supreme cannot be
viewed with the external eyes. There is no use wandering around to find Him.
BB 2.2.88
TEXT 88
TEXT
paramtm vsudeva
sac-cid-nanda-vigraha
nitnta odhite citte
sphuraty ea na cnyata
SYNONYMS
parama-tmthe Supreme Soul; vsudevaLord Vsudeva; sat-cit-nandaof eternity,
knowledge, and bliss; vigrahathe embodiment; nitntamcompletely; odhitepurified;
cittein a heart; sphuratimanifests; eaHe; nanot; caand; anyataotherwise.
TRANSLATION
Lord Vsudeva, the Supreme Soul, the embodiment of eternity, knowledge, and bliss, reveals
Himself in a thoroughly purified heart, and nowhere else.
COMMENTARY
r Vsudeva, the presiding Lord of consciousness, reveals Himself only within citta, the
heart, the subtle seat of awareness, more subtle than the mind. That is mentioned by Lord iva
in the Fourth Canto of rmad-Bhgavatam (4.3.23):

sattva viuddha vasudeva-abdita

yad yate tatra pumn apvta
sattve ca tasmin bhagavn vsudevo
hy adhokajo me namas vidhyate

The state of pure consciousness, Ka consciousness, in which the Supreme Personality of

Godhead is revealed with no covering, is called vasudeva. In that pure state, I always offer
obeisances to Him, the Supreme Godhead, known as Vsudeva, who is beyond the material
senses.
When ones consciousness is completely pure, meaning that it reflects nothing but the
Supreme, then and only then does Lord Vsudeva reveal Himself within the heart. Because
He is the personal essence of the Supreme Truth, self-manifesting and indivisible, the external
senses cannot perceive Him.

BB 2.2.89
TEXT 89
TEXT
tadn ca mano-vtty-antarbhvt su-sidhyati
cetas khalu yat skc
caku darana hare
SYNONYMS
tadnmat that time; caand; mana-vttiactivities of the mind; antaraother;
abhvtbecause of there not being; su-sidhyatibecomes fully realized; cetasin the
heart; khaluindeed; yatwhich; sktdirect; cakuwith the eyes; daranam
vision; hareof Lord Hari.
TRANSLATION
Then, with nothing else going in the mind, direct vision of Lord Hari with ones eyes takes
place in the heart.
COMMENTARY
Here Pippalyana anticipates Gopa-kumras doubt: Is the meditation Pippalyana is
describing as valid as direct perception with ones eyes? Pippalyana argues here that when
one seems to be seeing Lord Hari with ones eyes, the source of that perception is actually
ones heart. Only after the mind puts aside all other objects of perception does the Lord reveal
Himself in the heart. It is the mind that then performs the work of visualizing the Lord, though
the perceiver does not consciously analyze, I am seeing the Personality of Godhead not with
my eyes but my mind. According to Pippalyana, ones realization of the Supreme Lord
becomes vividly concrete (su-sidhyati) by the power of the mind, not the eyes, which with
their limited scope can neither comprehend the limbs of the Lord all at once nor fully
recognize His enchanting beauty.
BB 2.2.90
TEXT 90
TEXT
mana-sukhe ntar bhavati
sarvendriya-sukha svata
tad-vttiv api vk-cakuruty-dndriya-vttaya
SYNONYMS

manaof the mind; sukhein the happiness; antawithin; bhavatiis; sarva-indriyaof

all the senses; sukhamthe happiness; svatanaturally; tatof it (the mind); vttiu
within the functions; apiand; vkof speech; cakuvision; rutihearing; diand so
on; indriyasenses; vttayathe functions.
TRANSLATION
When the mind is happy, all the senses are automatically happy, for the functions of speech,
vision, hearing, and the other senses are included within the functions of the mind.
COMMENTARY
Gopa-kumra might prefer the tangible pleasure of seeing with his eyes to the abstract
enjoyment of the mind. But here Pippalyana tells him that happiness of mind extends not
only to the eyes but to all ones senses. Indeed, when the mind is distressed the senses will
surely not perceive happiness, because the senses will not even be invoked to contact their
objects. The correlation between happiness of mind and happiness for the senses is natural
and automatic, since all the senses are rooted in the mind. Just as the branches and leaves of a
tree are nourished when the tree is watered at the root, when the mind is satisfied so too are
senses, with no need for them to make separate efforts.
Still, Gopa-kumra might say that what the mind does when one remembers falls short of
what the organs like those of speech and vision do when, for example, one chants and sees. In
other words, dont the senses, being many and varied, enjoy greater pleasure than the mind?
Pippalyana answers that the functions of all the senses are included in the functions of the
mind. Chanting the Lords names, seeing His Deity, and all other sensory activities are made
possible by the action of the mind.
BB 2.2.91
TEXT 91
TEXT
mano-vtti vin sarvendriy vttayo phal
ktphkteva syd
tmany anupalabdhita
SYNONYMS
mana-vttimthe functioning of the mind; vinwithout; sarva-indriymof all the
senses; vttayathe functions; aphaluseless; ktmade; apieven; han
endeavor; aktnot done; ivaas if; sytwill be; tmaniin the self; anupalabdhita
because of not being perceived.

TRANSLATION
Without the functions of the mind, the functions of all the senses are useless, for even if one
acts, ones deeds will be as if never performed, because the self will be unable to perceive
them.
COMMENTARY
The same point is reargued here, but by negative logic. When the mind is inattentive, the
senses may be active, but they cannot establish real contact with their objects. Each sense has
its own proper objectform for the sense of sight, texture for touch, and so on. The purpose
of the senses is achieved when they contact their objects and perception occurs. Perception,
however, requires the active participation of two other agents as wellthe mind and the
living soul. If the mind is not focused on a sense receiving input from an object, no sensation
will reach the self, and no conscious perception will arise.
This explanation from everyday life, anyone can understand. By extension, Pippalyana
argues, ones seeing the Personality of Godhead is in reality the Lords manifesting Himself
through the functions of ones purified consciousness. It is not direct perception through the
eyes, because the Supreme Lord stands outside the scope of the activity of the senses.
BB 2.2.92
TEXT 92
TEXT
kadcid bhakta-vtsalyd
yti ced dyat do
jna-dyaiva taj jtam
abhimna para do
SYNONYMS
kadcitsometimes; bhaktafor His devotees; vtsalytout of His compassion; ytiHe
becomes; cetif; dyatmvisible; doto the eyes; jnaof knowledge; dyby
the vision; evaonly; tatthis; jtamoccurs; abhimnafalse identification; param
only; doof the eyes.
TRANSLATION
If the Lord, out of compassion for His devotees, sometimes reveals Himself to their eyes, that
vision actually occurs by the power of the mind; one only imagines the eyes to be the seers.
COMMENTARY
But didnt devotees like Dhruva and Prahlda see the Supreme Lord directly with their eyes?
Arent those devotees famous for having seen the Lord in person? Yes, the Lord made

Himself visible to those great devotees out of fatherly affection, to fulfill the purpose of their
eyes. But in fact, Pippalyana says, the devotees beheld those revelations through pure
consciousness, not through the physical eyes. Because the scope of our physical sight is
narrow, with our eyes we are unable to perceive an object that has no limits. Why then are
Dhruva, Prahlda, and others famous for having had the Lords darana? And why is He
famous as bhakta-vatsala, He who shows affection for His devotees? It is because in each case
the devotee, the jva soul, identifying with his own senses, presumed, I am seeing the Lord
directly with my eyes. That those devotees thought that way is evidence that the Personality
of Godhead was kind to them. And that the sense of sight fails to perceive what is beyond its
scope does not mean that the eyes are utterly useless.
BB 2.2.93
TEXT 93
TEXT
tasya kruya-akty v
dyo stv api bahir-do
tathpi darannanda
sva-yonau jyate hdi
SYNONYMS
tasyaHis; kruyaof mercy; aktyby the potency; vor; dyavisible; astuHe
may be; apialso; bahi-doto the external eyes; tath apinonetheless; daranaof
seeing; nandathe bliss; sva-yonauin its source; jyateis generated; hdiin the heart.
TRANSLATION
And even if by the power of His mercy He becomes visible to external eyes, the bliss that
arises from seeing Him has its natural source in the heart.
COMMENTARY
But isnt the Supreme Lord, by His personal energies, free to do anything He wants? Yes, but
miracles are for the ultimate benefit of the conscious soul, rather than for the souls inert
senses. The power of the Lords compassion could indeed make the physical eyes able to
perceive Him, if He so desired; but the fruit of that perception, the pleasure felt from it, would
still come from where pleasure, pain, and anxiety are always bornthe mind.
BB 2.2.94
TEXT 94
TEXT
anantara ca tatraiva

vilasan paryavasyati
mana eva mah-ptra
tat-sukha-grahaocitam
SYNONYMS
anantaramsubsequently; caand; tatra evain that very place; vilasansporting;
paryavasyaticontinues; manathe mind; evaonly; mah-ptramthe worthy recipient;
tatfrom Him; sukhaof happiness; grahaafor taking; ucitamfit.
TRANSLATION
That bliss later continues in the heart even after the Lord is no longer visible to the eyes. Thus
the worthy receiver of that bliss is the mind alone.
COMMENTARY
After an audience with the Lord, when He is no longer visible to the eyes, the pleasure of
having seen Him lingers in the heart: Oh, with my own eyes I saw the Personality of
Godhead! I saw Him right before me! That the ecstasy of seeing the Lord continues in the
heart after the eyes can no longer perceive Him indicates that the ecstasy resided only in the
heart all along. Why, then, presume the eyes to be the seers?
On the other hand, sight is one of the knowledge-acquiring senses. So why should it be unable
to generate and sustain pleasure? The answer, according to self-realized authorities, is that the
most suitable agent to receive the pleasure of seeing the Supreme Lord is the mind. The mind
is analogous to the most reliable minister of a king, a minister who alone in the kings
entourage can be entrusted with the care of a most precious object.
BB 2.2.95
TEXT 95
TEXT
tat-prasdodayd yvat
sukha vardheta mnasam
tvad vardhitum ta
na cnyad bhyam indriyam
SYNONYMS
tatin that mind; prasdaof calmness; udaytfrom the appearance; yvatas much as;
sukhampleasure;

vardhetaincreases;

mnasammental;

tvatto

that

extent;

vardhitumto increase; tais capable; nanot; caand; anyatother; bhyam

external; indriyamsense.
TRANSLATION

As much as the mind becomes peaceful, to that extent its pleasure grows. No external sense
can feel such expanding pleasure.
COMMENTARY
Commentary It may be argued that the mind is limited in scope, like the other senses. That is
true, but when the mind becomes cleared of contamination, the Lord, being satisfied, is
prepared to bestow His full mercy. The souls pure consciousness, reflected in the mind, is
then able to sustain the image of the Supreme Lord. The external senses are unable to do this.
BB 2.2.96
TEXT 96
TEXT
antar-dhynena do pi
skd da iva prabhu
kp-viea tanute
prama tatra padmaja
SYNONYMS
antawithin; dhynenaby meditation; daseen; apiindeed; sktbefore ones
eyes; daseen; ivaas if; prabhuthe Lord; kpHis mercy; vieamspecial;
tanuteexpands; pramamevidence; tatraof this; padma-jalotus-born Brahm.
TRANSLATION
When the Lord expands His special mercy, one sees the Lord within by meditation as if
directly with the eyes. This we can understand from what happened to lotus-born Brahm.
COMMENTARY
Out of respect for the sage Pippalyana, we may theoretically accept that one derives more
happiness from meditating on the Supreme than from trying to see Him with ones physical
eyes. But isnt it also well known that by seeing the Lord directly one gains the special
happiness of receiving benedictions from Him, speaking with Him, and having other personal
interactions? That may be true, the sage answers, but when the Lord is seen within He
mercifully provides all those same benefits. He reveals Himself within the heart so that He
can give boons, speak with His devotee, touch him, and so on. He can do this from within the
heart because He is the almighty Lord (prabhu), who has special energies that easily arrange
for Him all these wonderful things.
As a concrete historical example, Pippalyana cites the case of Lord Brahm. The epithet
lotus-born (padma-ja) implies that when Brahm was first born he found himself sitting on
a lotus. As described in the Second Canto of rmad-Bhgavatam, Brahm, surrounded by the

darkness of annihilation, did not know how to proceed in re-creating the universe. A
mysterious voice then told him to meditate, and when he did, the Supreme revealed Himself
and His abode:

tasmai sva-loka bhagavn sabhjita

sandaraym sa para na yat-param
vyapeta-saklea-vimoha-sdhvasa
sva-davadbhir puruair abhiutam

Very much satisfied with the penance of Lord Brahm, the Personality of Godhead was
pleased to manifest His personal abode, Vaikuha, the supreme planet above all others. That
transcendental abode of the Lord is adored by the self-realized persons freed from all miseries
and all fear of illusory existence. (Bhgavatam 2.9.9)
In Vaikuha, Brahm saw the Personality of Godhead Nryaa:

dadara tatrkhila-stvat pati

riya pati yaja-pati jagat-patim
sunanda-nanda-prabalrhadibhi
sva-pradgrai parisevita vibhum

bhtya-prasdbhimukha dg-sava
prasanna-hsrua-locannanam
kirina kualina catur-bhuja
ptuka vakasi lakita riy

Lord Brahm saw in the Vaikuha planets the Personality of Godhead, who is the Lord of
the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices,
and the Lord of the universe. The Lord was being served by His foremost immediate
associates, His loving servitors like Nanda, Sunanda, Prabala, and Arhaa. He was leaning
favorably towards them, His very sight intoxicating and attractive, His smiling face decorated
with an enchanting reddish hue, and He appeared very much satisfied. He was dressed in
yellow robes and wore earrings and a helmet on His head. He had four hands, and His chest
was marked with the lines of the goddess of fortune. (Bhgavatam 2.9.1516)

Brahm not only saw the amazing form of the Lord but also had an intimate personal
exchange with Him:

tad-daranhlda-pariplutntaro
hyat-tanu prema-bharru-locana
nanma pdmbujam asya viva-sg
yat pramahasyena pathdhigamyate

ta pryama samupasthita kavi

praj-visarge nija-sanrhaam
babha at-smita-oci gir
priya priya prta-man kare span

Lord Brahm, thus seeing the Personality of Godhead in His fullness, was overwhelmed with
joy within his heart, and in full transcendental love and ecstasy his eyes filled with tears. He
thus bowed down before the Lord. That is the way of the highest perfection for the living
being. And the Lord, seeing Brahm present before Him, accepted him as worthy to create
living beings to be controlled as the Lord desired. Thus being very much satisfied with
Brahm, the Lord shook hands with him and, slightly smiling, addressed him. (Bhgavatam
2.9.1819)
When Lord Nryaa spoke to Brahm in a way that encouraged him to ask a boon, Brahm
asked for instructions on how to create the universe for the conditioned living entities, and the
Lord responded by imparting to him the four-verse encapsulation of rmad-Bhgavatam.
Then Lord Nryaa disappeared from Brahms sight:

sampradiyaivam ajano
jann paramehinam
payatas tasya tad rpam
tmano nyaruad dhari

After the Supreme Personality of Godhead, Hari, seen in His transcendental form, instructed
Brahmj, the leader of the living entities, the Lord disappeared. (Bhgavatam 2.9.38)

As these passages clearly show, Brahm meditated on the Supreme Lord in his heart, and then
the Lord mercifully appeared, offered him boons, spoke with him, and touched him. These
events arose out of Brahms inner meditation.
The Third Canto gives a similar description:

klena so ja puruyubhipravtta-yogena virha-bodha

svaya tad antar-hdaye vabhtam
apayatpayata yan na prvam

mla-gauryata-ea-bhogaparyaka eka purua aynam

phatapatryuta-mrdha-ratnadyubhir hata-dhvnta-yugnta-toye

At the end of Brahms one hundred years, when his meditation was complete, he developed
the required knowledge, and as a result he could see the Supreme within himself, whom he
could not see before with the greatest endeavor. Brahm saw on the water a gigantic lotuslike
white bedstead, the body of ea Nga, on which the Personality of Godhead was lying alone.
The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of ea
Nga, dissipating all the darkness of those regions. (Bhgavatam 3.8.2223)

sa karma-bja rajasoparakta
praj siskann iyad eva dv
astaud visargbhimukhas tam yam
avyakta-vartmany abhiveittm

Lord Brahm, thus surcharged with the mode of passion, became inclined to create, and after
seeing the five causes of creation indicated by the Personality of Godhead, he offered
respectful prayers on the path of the creative mentality. (Bhgavatam 3.8.33)
After Brahm offered his prayers, Lord Nryaa responded:

m veda-garbha gs tandr
sarga udyamam vaha

tan maypdita hy agre

yan m prrthayate bhavn

O Brahm, O depth of Vedic wisdom, be neither depressed nor anxious about undertaking
the creation. What you are begging from Me has already been granted. (Bhgavatam 3.9.29)

prto ham astu bhadra te

lokn vijayecchay
yad astaur gua-maya
nirgua mnuvarayan

I am very much pleased by your description of Me in terms of My transcendental qualities,

which appear mundane to the mundaners. I grant you all benedictions in your desire to glorify
the planets by your acts. (Bhgavatam 3.9.39)
BB 2.2.97
TEXT 97
TEXT
skd daranam apy asya
bhaktnm eva hara-dam
kasa-duryodhandn
bhaya-dodinocyate
SYNONYMS
sktdirect; daranamvision; apiindeed; asyaHis; bhaktnmfor the devotees;
evaonly; hara-damgiving joy; kasa-duryodhana-dnmfor Kasa, Duryodhana,
and others; bhayain terms of fear; doaother faulty emotions; dinand so on; ucyate
is described.
TRANSLATION
It is said that seeing the Lord in person gives joy to His devotees but causes fear and other
hard emotions for others, like Duryodhana and Kasa.
COMMENTARY
Isnt seeing the Lord in person the most ecstatic form of His mercy, and isnt it the perfection
of devotional meditation? Yes, but only for the Lords surrendered devotees, not for His
enemies. As the historical accounts of scripture tell us, when demons saw Him they felt only
troublesome emotions like anger, envy, remorse, and sorrow.

BB 2.2.98-99
TEXTS 9899
TEXT
parnanda-ghana rmat
sarvendriya-gujanam
nryaasya rpa tat
skt sampayatm api

madhu-kaiabha-mukhynm
asur durtmanm
na lno dua-bhvo pi
sarva-p-karo hi ya
SYNONYMS
para-nandaof supreme ecstasy; ghanamthe concentrated essence; rmatendowed with
all splendor and opulence; sarva-indriyaof all the senses; guafor the functions;
ajanama medicinal ointment; nryaasyaof Lord Nryaa; rpampersonal form;
tatthat; sktdirectly; sampayatmwho were seeing; apieven; madhu-kaiabha
Madhu and Kaiabha; mukhynmthe chief of whom; asurmof demons;
durtmanmevil-minded; nanot; lnadissolved; duaevil; bhvathe disposition;
apieven; sarvato all persons; pdistress; karacausing; hiindeed; yawhich.
TRANSLATION
The beautiful, all-opulent form of Lord Nryaa, the concentrated essence of supreme bliss,
refines the functions of all the senses. Yet demons like Madhu and Kaiabha, even after seeing
the Lord in person, did not lose their evil disposition, distressing to all.
COMMENTARY
Kasa and Duryodhana were mentioned by name in the previous verse, and other enemies of
the Supreme Lord were indicated by the word di (and so on). Here Kasa and
Duryodhana are left out, and instead the names of two other demons, Madhu and Kaiabha,
are cited. As Gopa-kumra narrates his own history, he does not want to introduce the glories
of r Ka until his student is properly prepared to hear them. Therefore he does not follow
up the mention of Kasa and Duryodhana with further details of Kas pastimes; that will
come later.
In the ancient past, millions of years before Kas appearance, great demons like Madhu,
Kaiabha, Maya, Traka, and Klanemi had ample opportunities to see the Personality of

Godhead in person and without obstruction. Yet those demons did not achieve bliss from
seeing the Lord, and their wicked mentality never changed. They were durtms, meaning
that their intelligence (tm) remained always impure, either because they had no devotion for
the Supreme Lord or because, by their demonic nature (tm), they were inimical rivals of the
Lord.
The Lords beauty is the concentrated essence of all divine ecstasy (parnanda-ghanam). It is
endowed with all splendor and opulence (rmat), and therefore by manifesting His charm,
sweetness, and other unique characteristics, it gives pleasure to all the senses (sarvendriyagujanam). His beauty also pleases the senses by encouraging them to indulge in
transcendental gratification. Yet despite the all-attractive qualities of His beautiful form,
demons continue to hate the Lord even after they see Him.
Gopa-kumra does not elaborate here on what Kasa and Duryodhana felt when they saw
Ka, but we do have information about this from rmad-Bhgavatam and other sources.
When r Nanda-nandana was present in the tournament arena in Mathur, His moonlike face
increased the love of His dear devotees, headed by Nanda Mahrja, to the size of a vast
ocean. But King Kasa, although born in the same Yadu dynasty as the cowherds of Vraja,
did not become joyful when he saw Ka in the arena; rather, as his heart filled with fear,
anger, and other painful emotions, it burned with agony. Again, in the assembly of the Kurus,
when r Kas devotees like Vidura and Bhma heard Kas nectarean words they were
delighted. But although Duryodhana and his friends of the Pru dynasty were all relatives of
Ka who talked and sat with Him and had connections with Him by marriage, they felt no
pleasure from His presence; in fact, they were unable to give up their offensive hatred of
Kas dear devotees. In the minds of those demons, there was a conflagration of anguish,
kindled by perpetual anger, envy, pride, and hundreds of other faults, and not for an instant
did that fire cease to burn.
BB 2.2.100
TEXT 100
TEXT
nandaka-svabhvo pi
bhakti-mhtmya-darant
bhaktn harayitu kuryd
durghaa ca sa vara
SYNONYMS

nandakabestowing ecstasy; svabhvawhose nature; apialso; bhaktiof devotional

service;

mhtmyathe greatness; darantby showing;

bhaktnHis devotees;

harayitumto delight; kurytHe would create; durghaamunlikely situations; caand;

saHe; varathe Supreme Lord.
TRANSLATION
The Supreme Lord, by nature the bestower of ecstasy, creates such unlikely situations to
delight His devotees by showing them the greatness of devotional service.
COMMENTARY
When the finite self has been perceived in its true form, someone may argue, there remains no
opportunity for mistakes and suffering. So when the concentrated embodiment of the Supreme
Truth, the infinite Personality of Godhead, has been perceived, how can faults and
unhappiness possibly continue unabated? In the current verse the sage Pippalyana clears this
doubt. The Supreme Lord Nryaa can do what is supposed to be impossible. Just as He can
perform such a miracle as causing fire to give up its nature of emanating heat, He can hide His
nature of giving joy to the entire universe. His reason for doing this is to demonstrate a
particular feature of the glories of devotional service: Although bhakti, like the Lord Himself,
naturally emanates ecstasy without fail, only the Lords devotees relish bliss; the nondevotees
taste the opposite feelings. When the Lord reveals this aspect of the glory of devotional
service, those who are dedicated to Him become enlivened, because they know that such
examples will ultimately attract everyone to the bhakti process.
How can the Lord make the essential character of His devotional service disappear? After all,
fire can never stop giving heat. That may be true, but the Personality of Godhead has
manifold, inconceivable energies. And by their arrangement, even when the Supreme Lord
becomes visible, only persons endowed with pure devotion taste ecstasy. Others cannot
perceive it.
Thus we find that sometimes very advanced devotees express their approval of the fear, pain,
and other such emotions suffered by nondevotees. As r Yudhihira said in connection with
iupla and Dantavakra:

apator asakd viu

yad brahma param avyayam
vitro na jto jihvy
nndha viviatus tama

Although these two men repeatedly blasphemed the Supreme Personality of Godhead, Lord
Viu [Ka], the Supreme Brahman, they were quite healthy. Indeed, their tongues were not
attacked by white leprosy, nor did these men enter the darkest region of hellish life. We are
certainly most surprised by this. (Bhgavatam 7.1.19) Devotees like Yudhihira approve of
severe punishment for enemies of the Lord who indulge in criticizing and abusing the Lord,
because the terrible fear and agony the offenders suffer in reaction serve as effective
counteraction (pryacitta) for their egregious sins and in the end the offenders gain the
highest benefit by becoming devotees.
BB 2.2.101
TEXT 101
TEXT
bhaktau nava-vidhy ca
mukhya smaraam eva hi
tat samagrendriya-rehamano-vtti-samarpaam
SYNONYMS
bhaktauin devotional service; nava-vidhymof nine kinds; caand; mukhyamthe
principal; smaraamremembrance; evaonly; hiindeed; tatthat; samagraall;
indriyaof the senses; rehawhich is the most important; mana-vttiof the activity of
the mind; samarpaamthe offering.
TRANSLATION
Of the nine kinds of devotional service, remembrance is the chief. It is an offering of the
activity of the mind, the most important of all the senses.
COMMENTARY
The sages idea is that remembrance (smaraa) is superior to other devotional processes, like
hearing and chanting (ravaa and krtana), because remembrance involves absorbing the
mind in thoughts of the Personality of Godhead whereas hearing and chanting engage only the
senses of hearing and speech, which are subordinate to the mind and therefore less important.
BB 2.2.102
TEXT 102
TEXT
antar-agntar-ag tu
prema-bhakti yath-ruci
dtum arhaty avirma

mana eva samhitam

SYNONYMS
anta-agaof everything confidential; anta-agmthe most confidential; tuand;
prema-bhaktimloving devotional service; yath-ruciaccording to ones taste; dtumto
give; arhatiis able; avirmamwithout cessation; manathe mind; evaonly;
samhitamfixed in meditation.
TRANSLATION
Only the mind fixed in meditation can unceasingly offer the Lord that offering which is the
most confidential: loving devotional service that follows ones natural taste.
COMMENTARY
The sage Pippalyana reasons that although jna and vairgya bring one close to the
Absolute Truth, only devotional service in prema brings one into the most intimate proximity.
And prema can develop only by full concentration of the mind. Since only the mind, the
superintendent of all the senses, can properly engage each sense with its objects, devotional
service rendered with the mind is secure, for it is unlikely to become disrupted.
BB 2.2.103-105
TEXTS 103105
TEXT
aea-sdhanai sdhya
samastrthdhikdhika
yo va-karae ghopyo bhagavato dvaya

tat-prasdaika-labhyo yas
tad-bhaktaika-mah-nidhi
vicitra-paramnandamdhurya-bhara-prita

mah-nirvcya-mhtmya
padrtha prema-sajaka
parima-viee hi
ceto-vtter udeti sa
SYNONYMS

aeaall; sdhanaiby disciplines; sdhyathe goal to be aimed at; samasta-arthaof

all achievements; adhika-adhikathe topmost; yawhich; va-karaefor bringing
under control; ghathe potent; upyameans; bhagavataof the Supreme Lord;
advayawithout a second; tatHis; prasdaby the mercy; ekaonly; labhya
obtainable; yawhich; tatHis; bhaktaof the devotees; ekaonly; mah-nidhirare
treasure; vicitraof various kinds; parama-nandaof transcendental ecstasy; mdhurya
and of sweetness; bharawith an abundance; pritaendowed; mahvery much;
nirvcyaindescribable;

mhtmyawhose

glories;

pada-arthaobject;

prema-

sajakacalled prema; parimain transformations; vieespecial; hiindeed;

cetaof the mind; vttefrom the functions; udetiarises; sait.
TRANSLATION
There is one goal of all disciplines, one highest attainment of all, the one potent means to
bring the Supreme Lord under ones control. Only by the mercy of the Lord can it be gained.
It is the rare, exclusive treasure of His devotees, a treasure rich with every sort of
transcendental ecstasy and sweetness. Its wonderful glories are beyond the power to describe.
That attainment is called prema. It arises from special transformations of the functions of the
mind.
COMMENTARY
To uphold and further explain the statement of the previous verse, texts 103 through 105
describe seven characteristics of love of God. First, prema is the goal of all such disciplines as
karma, jna, and vairgya. It is the ultimate goal of existence. So even though worship of the
Supreme Lord is superior to religiosity, economic development, sense gratification, and
liberation, prema is superior to formal worship. Prema, in fact, is the very goal of worship.
Second, prema is the only sure means to bring the absolutely independent Lord under control.
It is the chain with which the Lords dearest devotees bind His lotus feet to subdue Him, as
one would subdue a mad elephant. Third, prema is attained only by the favor of the Supreme
Person, never by ones own strength. Fourth, prema is the greatest treasure of the Lords
devoteesindeed, their only treasurefor it easily fulfills all their desires. Fifth, it is full to
overflowing with varieties of transcendental bliss so attractive that they ridicule the so-called
ecstasy found in impersonal realization of the Supreme. And therefore, sixth, its infinite
glories are beyond description. Finally, seventh, prema arises from the activity of the mind.
From the sixth of these traits of prema we can deduce another, too confidential for
Pippalyana i to mention: Devotees established in prema join the Supreme Lord in His
pleasure pastimes. We will hear about this from the Lords personal associates in later

chapters, but on Tapoloka, where meditation is predominant, the topic is not befitting to
discuss.
BB 2.2.106-107
TEXTS 106107
TEXT
manaso hi samdhna
manyase dukara yadi
caku-sphalya-kmo v
bhagavanta didkase

tad gaccha bhrata vara

tatra no tratyam varam
nryaa nara-sakha
paydrau gandhamdane
SYNONYMS
manasaof the mind; hicertainly; samdhnamthe concentration; manyaseyou think;
dukaramdifficult to do; yadiif; cakuof the eyes; sphalyafulfilling the purpose;
kmadesiring; vor; bhagavantamthe Personality of Godhead; didkaseyou are
eager to see; tatthen; gacchago; bhratam-varamto the earth; tatrathere; naour;
atratyamwho resides there; varamthe Supreme Lord; nryaamNryaa; narasakhamthe friend of Nara; payago see; adrauat the mountain; gandhamdane
Gandhamdana.
TRANSLATION
If you think that focusing the mind in meditation is too difficult, or if you are eager to see the
Personality of Godhead to fulfill the purpose of your eyes, then go to Bhrata-vara. There
you will find our Lord residing on Gandhamdana Mountain as Nryaa, the friend of Nara.
COMMENTARY
Perhaps Gopa-kumra feels himself unfit to achieve samdhi by yoga meditation. Or perhaps
he thinks that although samdhi may be easily available by the natural influence of Tapoloka
or by the power of his mantra, that samdhi will satisfy only his mind and not his eyes. In that
case, he can gratify his eyes by going to see Lord Nara-Nryaa on the earth.
BB 2.2.108
TEXT 108
TEXT

antar bahi ca paymas

ta samdhi-parya
nto viccheda-dukha syd
ity agt tatra sa prabhu
SYNONYMS
antainside; bahioutside; caand; paymawe see; tamHim; samdhiin
meditative trance; paryabeing fixed; nanot; atafrom Him; vicchedabecause of
separation; dukhamsuffering; sytthere can be; itithus; agtwent; tatrathere;
saHe; prabhuthe Lord.
TRANSLATION
We devotees of yoga-samdhi see Lord Nara-Nryaa both within ourselves and without.
And so, there being no danger of our suffering pain due to separation from the Lord, He went
to Gandhamdana.
COMMENTARY
The sages on Tapoloka need go nowhere else to see the forms of the Lord they worship. They
see the Lord within their hearts on the strength of their meditation, and that inner vision
presents itself externally wherever they look.
BB 2.2.109
TEXT 109
TEXT
loka-ik-hitrtha tu
kurvann ste mahat tapa
dhanur-vidy-gurur brahmacri-veo ja-dhara
SYNONYMS
lokaof the world; ikby instruction; hitaof benefit; arthamfor the sake; tuand;
kurvanperforming; steHe is present; mahatgreat; tapaausterities; dhanu-vidy
of the science of weaponry; gurua teacher; brahmacri-veadressed as a brahmacr;
ja-dharawearing matted locks.
TRANSLATION
Living there as a guru in the science of weaponry, He dresses as a brahmacr, His hair in
matted locks, and performs severe austerities as an instruction for the benefit of the world.
COMMENTARY

Lord Nara-Nryaa teaches the world how to perform austerities for spiritual advancement.
He carries a bow and is expert in its use.
BB 2.2.110
TEXT 110
TEXT
r-gopa-kumra uvca
tatraiva gantu-kma m
catvra sanakdaya
paytraiva tam ity uktv
bahu-rpy adarayan
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatrathere; evaindeed; gantu-kmam
eager to go; mmto me; catvrathe four; sanaka-dayaSanaka and the others;
payajust see; atra evaright here; tamHim; itithus; uktvsaying; bahumany;
rpiforms; adarayanthey showed.
TRANSLATION
r Gopa-kumra said: Observing that I was eager to go there, the four brothers headed by
Sanaka told me, Just see, He is right here! and showed me many forms of the Lord.
BB 2.2.111
TEXT 111
TEXT
eko nryao vtto
viu-rpo paro bhavat
anyo yajea-rpo bht
paro vividha-rpavn
SYNONYMS
ekaone of them; nryaaNryaa; vttabecame; viu-rpain the form of
Viu; aparaanother; abhavatbecame; anyaother; yaja-a-rpain the form of
the Lord of sacrifice; abhtbecame; parathe other; vividha-rpa-vnassuming various
forms.
TRANSLATION
One brother assumed the form of Nryaa, another Viu, another the Lord of sacrifice, and
the last assumed several different forms.
COMMENTARY

The first brother, Sanaka, turned himself into the form of Lord Nara-Nryaa. His other
brothers showed Lord Vius forms as Vmanadeva, as Lord Nsiha, as Lord Yajevara
(who appears on Maharloka), and as several other avatras of Viu.
BB 2.2.112
TEXT 112
TEXT
bhayena vepamnas tn
avoca sjalir naman
aparddha may bha
kamadhva dna-vatsal
SYNONYMS
bhayenawith fear; vepamnatrembling; tnto them; avocamI said; sa-ajaliwith
palms joined; namanbowing down; aparddhamoffense has been committed; mayby
me; bhamcertainly; kamadhvamplease excuse me; dna-vatsalO friends of the
fallen.
TRANSLATION
Trembling with fear, I joined my palms, bowed down and said, I have surely offended you.
O kind friends of the fallen, please forgive me!
BB 2.2.113
TEXT 113
TEXT
spo ha tair mrdhni labdhv samdhi
dni prk tni rpy apayam
vyutthne pi dhyna-vegt kadcit
pratyakvnupayeyam rt
SYNONYMS
spatouched; ahamI; taiby them; mrdhnion the head; labdhvattaining;
samdhimmeditative trance; dniseen; prkdirectly; tnithose; rpiforms;
apayamI saw; vyutthneafter I got up; apiand; dhynaof my meditation; vegt
from the momentum; kadcitsometimes; pratyakidirectly visible; ivaas if;
anupayeyamI continued to see; rtnearby.
TRANSLATION

They touched my head, and I attained a meditative trance, in which I directly saw those
various forms of the Lord. And even after I got up from meditating, by the momentum of my
trance I would sometimes behold, as if nearby, those same forms of God.
COMMENTARY
Gopa-kumra, his mind nearly perfect in concentration, needed only this additional blessing
from the Kumras to behold the fruit of samdhi. Although the japa meditation he had
performed in various places had been naive and without scientific understanding of yoga
practice, it was equivalent to many years of strict practice of meditation in the elevated
atmosphere of Tapoloka.
BB 2.2.114
TEXT 114
TEXT
tato jape pi me nihm
avindata sukha svata
kintv asy mdhur bhmer
vykul-kurute mana
SYNONYMS
tatathen; japein the chanting of my mantra; apialso; memy; nihm
determination; avindataachieved; sukhamjoyful; svataspontaneously; kintubut;
asyof this; mdhurthe sweetness; bhmeof the land (Vraja); vykul-kurute
would be agitated; manamy mind.
TRANSLATION
Then my japa easily improved in quality and became more joyful. But my mind was still
agitated by thoughts of this sweet land of Vraja.
COMMENTARY
Again the time came for Gopa-kumra to move on. Texts 114 through 117 describe the
circumstances under which he lost his attachment for remaining in Tapoloka. He was chanting
his mantra better thanks to his concentration of mind and his visions of the Supreme Lord, but
the more intensely he chanted the more he remembered r Vndvana forest and his other
favorite places in Vraja-bhmi. And these thoughts in separation from Vraja were painful.
BB 2.2.115
TEXT 115
TEXT
suuptir iva kcin me

kadcij jyate da
tay jape ntarya syt
tat-tad-rpekae tath
SYNONYMS
suuptideep sleep; ivaas if; kcitsome; mein me; kadcitsometimes; jyate
manifest; daa state; tayby this; japein my chanting; antaryainterruption; syt
there would be; tat-tatvarious; rpaof the Lords forms; kaeand in my seeing;
tathalso.
TRANSLATION
Sometimes my chanting and my visualizing of the Lords various forms would be disrupted
when I fell into a state resembling deep sleep.
COMMENTARY
As a secondary effect of samdhi, all mental and sensory activity may temporarily cease, and
one may enter a kind of void state similar to the deep sleep everyone goes through at night. In
that state, Gopa-kumra was unable to chant his mantra or see the Lords personal forms.
BB 2.2.116
TEXT 116
TEXT
vilapmi tato nlcala jigamimi ca
tatratyais tais tu tad-vtta
pccheyha sa-sntvanam
SYNONYMS
vilapmiI would lament; tatathen; nlcalamto Jaganntha Pur; jigamimiI would
desire to go; caand; tatratyaiby the residents of that place; taithem; tubut; tatof
that (lamentation); vttamthe experience; pccheyawould be asked; ahamI; sasntvanamalong with consolation.
TRANSLATION
I would lament over this and consider going to Nlcala. The residents of Tapoloka would
console me and ask what I was going through.
COMMENTARY
After passing through these voidlike states, Gopa-kumra would say to himself, How
unfortunate I am! What is this unexpected disturbance? He would then want to go see Lord
Jaganntha in Nlcala, where he had never had to deal with such obstacles to his service.

Pippalyana and the other Tapoloka-vss tried to pacify him with sweet words and asked him
what was going on in his mind.
BB 2.2.117
TEXT 117
TEXT
sa-oka kathyamn s
rutvmbhi praasyate
may tath na budhyeta
dukham evnumanyate
SYNONYMS
sa-okamlamentfully;

kathyamnbeing

describing;

sthat;

rutvhearing;

ambhiby them; praasyatewould be praised; mayby me; tathand; na budhyeta

was not understood; dukhamtroublesome; evaonly; anumanyateI considered it.
TRANSLATION
Hearing my lamentful description, the sages would praise my state. I could not understand
their praise, because I thought what I was going through was troublesome.
COMMENTARY
Hearing Gopa-kumra describe his predicament, the sages were impressed that he had very
quickly attained a rare state of pure trance. But either out of ignorance or because of his
natural devotional attitude, he was unable to understand what was so wonderful about his
lapses of consciousness.
BB 2.2.118
TEXT 118
TEXT
athbhysa-balenntar
bahi ca jagad-varam
tat-tad-rpea paymi
pratyakam iva sarvata
SYNONYMS
athathen; abhysaof practice; balenaby the strength; antawithin; bahiwithout;
caand; jagat-varamthe Lord of the universe; tat-tat-rpeain His various forms;
paymiI would see; pratyakampresent before my eyes; ivaas if; sarvata
everywhere.
TRANSLATION

By the power of yoga practice I would then see the Lord of the universe all around me. I saw
Him within and without in His various forms, as if He were present everywhere before my
eyes.
BB 2.2.119
TEXT 119
TEXT
kadcit sanakd ca
dhyna-nih-vaa gatn
vindatas tni rpi
dvpnomi par mudam
SYNONYMS
kadcitsometimes; sanaka-dnSanaka and the others; caand; dhynain meditation;
nih-vaa gatnabsorbed; vindataassuming; tnithose; rpiforms; dv
seeing; pnomiI would relish; parmextreme; mudampleasure.
TRANSLATION
Sometimes when Sanaka and his brothers were absorbed in meditation they would assume
those forms of the Lord. Seeing this, I would relish extreme pleasure.
COMMENTARY
The Kumra brothers would often be so absorbed in meditating on particular forms of Lord
Viu that their own bodies would take on the appearance of those forms of the Lord. This
was the special quality of meditation on Tapoloka; it resembled the intense meditation of the
small insect that is attacked and killed by a peaskt bee and in the next life becomes a bee.
BB 2.2.120
TEXT 120
TEXT
tat-tad-rahita-kle pi
na sdmi tad-ay
ittha cira-dina tatra
sukhenevvasa sad
SYNONYMS
tat-tatof such realizations; rahitabereft; kleat the times; apieven; na sdmiI
would not lament; tatof Him; ayby thought; itthamin this way; cira-dinamfor
many days; tatrathere; sukhenahappily; ivafor the most part; avasamI resided;
sadalways.

TRANSLATION
Even when bereft of such encounters, I remained conscious of the Lords personal forms and
so had no reason to lament. In this way I lived there a long time, for the most part always
happy.
COMMENTARY
Gopa-kumra says that he resided on Tapoloka happily (sukhena), but he qualifies this with
the word iva. Sometimes he was less than completely satisfied, as when he remembered
Vraja.
BB 2.2.121
TEXT 121
TEXT
kadcit pukara-dvpe
sva-bhaktn kpayekitum
prasthito hasam rhas
tatryta catur-mukha
SYNONYMS
kadcitonce; pukara-dvpeon Pukara-dvpa; sva-bhaktnhis devotees; kpay
mercifully; kitumto see; prasthitaon a trip; hasamon his swan; rha
mounted; tatrathere; ytacame; catu-mukhafour-headed Brahm.
TRANSLATION
Once, four-headed Brahm came to Tapoloka, riding on his swan. He was on his way to
Pukara-dvpa to grace his devotees with a visit.
COMMENTARY
In texts 121 through 128 Gopa-kumra relates how he was convinced to go to Satyaloka. He
tells how he first got an idea of the glories of Satyaloka by seeing in person that planets ruler,
Lord Brahm. On Pukara-dvpa, within the Bh-maala system, Lord Brahm is worshiped
as a representative of the Personality of Godhead. Gopa-kumra, who knew nothing about
Lord Brahms existence, simply describes what he physically saw.
BB 2.2.122
TEXT 122
TEXT
paramaivarya-sampanna
sa vddha sanakdibhi
sa-sambhrama praamybhi-

pjito bhakti-namritai
SYNONYMS
parama-aivaryawith supreme opulences; sampannaendowed; sahe; vddhathe
venerable personage; sanaka-dibhiby Sanaka and his brothers; sa-sambhramam
reverently; praamyabeing bowed down to; abhipjitaworshiped; bhaktidue to pure
devotion; namritaiwho were feeling humble.
TRANSLATION
That venerable personage, endowed with supreme opulences, was reverently worshiped by
Sanaka and his brothers. Feeling humble, they bowed down to him in pure devotion.
COMMENTARY
Caturmukha Brahm is the most exalted person in this material universe. His possessions and
entourage are superior to those of everyone else. The word vddha here means venerable,
not overcome by old age. Because Brahm is an empowered incarnation of the Supreme
Lord, his body is a spiritual product of pure existence, knowledge, and bliss. He never grows
old. He is the eldest in the sense that he is the most reliable of all authorities, and as a sign
of his seniority he wears a long white beard on each of his faces.
BB 2.2.123
TEXT 123
TEXT
rbhir vardhayitv tn
snehenghrya mrdhasu
kicit samanuiysau
ta dvpa vegato gamat
SYNONYMS
rbhiwith blessings; vardhayitvencouraging; tnthem; snehenawith affection;
ghryasmelling them; mrdhasuon the heads; kicitsomething; samanuiya
instructing; asauhe; tamthat; dvpamto the dvpa; vegataquickly; agamatwent.
TRANSLATION
He increased the good fortune of the Kumras by his blessings and affectionately smelled
their heads. Then, after giving them some good instructions, he quickly went off to the dvpa
he was on his way to visit.
COMMENTARY
Unable to understand what Brahm had told the four brothers, Gopa-kumra only mentioned
the conversation but did not describe the details. We can presume that Brahm told Sanaka

and his brothers something about the intimate aspects of devotional service to the Supreme
Lord. The word anuiya indicates that Brahm repeated his instructions a few times to ensure
that the Kumras would assimilate them. Then he continued on to Pukara-dvpa.
BB 2.2.124
TEXT 124
TEXT
tat-tattva-vtta samp
mayvocan vihasya te
atrgatydhunpma
gopa-blaka vetsi na
SYNONYMS
tatof Him; tattvaabout the identity; vttamfor an explanation; sampasked;
mayby me; avocansaid; vihasyalaughing; tethey; atrahere; gatyahaving
come; adhunnow; apieven; imamthis person; gopa-blakaO cowherd boy; vetsi
nayou do not know.
TRANSLATION
When I asked the Kumras to explain who he was, they laughed and said, Dear cowherd boy,
even after reaching this planet you still dont know who this person is?
COMMENTARY
Laughing at Gopa-kumra, Sanaka and the others reminded him that he was just a simple
cowherd. Even after Gopa-kumra had been residing for so long on Tapoloka, where
everyone is virtually omniscient, could he still know nothing about the universally famous
Lord Brahm?
BB 2.2.125
TEXT 125
TEXT
prajpati-patir brahm
sra vivasya na pit
svayam-bh parame-hy ea
jagat pty anusty api
SYNONYMS
prajpatiof the progenitors of the universal population; patithe lord; brahmBrahm;
srathe creator; vivasyaof the universe; naour; pitfather; svayam-bhself-

born; parame-hseated as the highest authority; eathis person; jagatthe universe;

ptihe maintains; anustihe guides; apialso.
TRANSLATION
That was Brahm, the lord of all lords of the living beings. He is our father, the creator of the
universe. Self-born, he sits on the highest seat of authority. He maintains and guides the
created world.
COMMENTARY
There are many Prajpatis like Bhgu who populate the universe and then engage their
progeny in prescribed Vedic duties. Brahm is the master and protector of those Prajpatis.
Since the Prajpatis are brothers of the Kumras, when the Kumras refer to Brahm as our
father this implies that Brahm is the father of them all. Brahms father, however, is not of
this world. Brahm is born from the lotus growing from the navel of the Supreme Lord and is
therefore called Svayambh, or one who is born without father and mother. He occupies the
highest post of authority, maintains the living entities of the universe by giving them their
occupational duties, and guides them by initiating the study of the Vedas, which teach the
principles of progressive civilized life.
BB 2.2.126
TEXT 126
TEXT
asya lokas tu satykhya
sarvopari virjate
ata-janma-ktai uddhai
sva-dharmair labhyate hi ya
SYNONYMS
asyahis; lokaplanet; tuand; satya-khyacalled Satya; sarva-upariabove all;
virjatestands; ata-janmafor one hundred lifetimes; ktaiexecuted; uddhaipure;
sva-dharmaiby prescribed duties; labhyateis achieved; hiindeed; yawhich.
TRANSLATION
His planet, called Satyaloka, stands above all others. It is achieved by persons who have
done their prescribed duties purely for one hundred lifetimes.
COMMENTARY
As Lord iva states in rmad-Bhgavatam (4.24.29), sva-dharma-niha ata-janmabhi
pumn/ viricatm eti: By remaining fixed in ones prescribed dharma, in a hundred lifetimes
one can become Brahm or else achieve his planet.

BB 2.2.127
TEXT 127
TEXT
tatra vaikuha-loko sti
yasmin r-jagad-vara
sahasra-r varteta
sa mah-purua sad
SYNONYMS
tatrathere; vaikuha-lokaa Vaikuha planet; astiis; yasminwhere; r-jagatvarathe divine Lord of the universe; sahasra-rwith thousands of heads; vartetais
present; saHe; mah-puruathe Mahpurua; sadalways.
TRANSLATION
Within Satyaloka is a Vaikuha planet where the thousand-headed divine Lord of the
universe is always present as the Mahpurua.
COMMENTARY
Within the realm of Satyaloka is a spiritual planet, named Vaikuha, which is actually an
enclave of Vaikuha the spiritual world. That the inconceivable Mahpurua lives there
should interest Gopa-kumra because that is where Gopa-kumra can expect to fulfill his
desires.
BB 2.2.128
TEXT 128
TEXT
tasya putra iva brahm
ryate na ca bhidyate
brahmaiva llay tatra
mrtibhy bhti no matam
SYNONYMS
tasyaHis; putrason; ivaas if; brahmBrahm; ryateis said to be; nanot; ca
and; bhidyateis different; brahmathe Absolute Truth; evathus; llayas His pastime;
tatrathere; mrtibhymin both forms; bhtiis visible; naour; matamopinion.
TRANSLATION
Although said to be the son of the Mahpurua, Brahm is nondifferent from Him. In our
opinion, the one Absolute Truth assumes both these forms as a pastime.
COMMENTARY

How can Lord Brahm be considered the master of his own planet, and the highest authority
in the universe, if the Supreme Lord of the universe also lives on the same planet? The
Kumras here explain that Brahm is the highest authority of the material world because he is
the son of the Supreme Lord. As implied by the word iva (as if), Brahm is not a son in
exactly the same way as normally understood in material life; still, he is the first-born of all
created beings. This relationship between Brahm and Viu can be understood only by
hearing from the Vedas, not by empirical perception, because everyone in the universe is born
from Brahm, and thus all his descendants are too young to have seen Brahms birth.
If Brahm is Lord Vius son, then like most sons he must be inferior in quality to his father;
and thus the basic difference between Brahm and Viuthat one is the worshiper and the
other the worshipedmust be true. Nevertheless, the Kumras offer their opinion that fourheaded Brahm and the thousand-headed Mahpurua are not completely different persons;
on Satyaloka the same Absolute Truth manifests Himself as both of them. The Kumras see
Brahm and the Mahpurua to be nondifferent in the sense that Brahm shares many of the
personal qualities of the Lord of the universe.
BB 2.2.129
TEXT 129
TEXT
r-gopa-kumra uvca
tac chrutv tatra gatv ta
mah-puruam kitum
japa kurvas tapo-loke
nivio nta-samdhin
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatthat; rutvhearing; tatrathere;
gatvintending to go; tamHim; mah-puruamthe Mahpurua; kitumto see;
japammy japa; kurvandoing; tapa-lokeon Tapoloka; niviasituated; anta
internal; samdhinby trance.
TRANSLATION
r Gopa-kumra said: Hearing this, I wanted to go to that planet and see the Mahpurua.
Seated on Tapoloka, I chanted my mantra and focused my attention in samdhi.
BB 2.2.130
TEXT 130
TEXT

muhrtnantara d
samunmlya vyalokayam
brahma-lokptam tmna
ta ca r-jagad-varam
SYNONYMS
muhrta-anantaramafter a moment; dmy eyes; samunmlyaopening; vyalokayam
I saw; brahma-lokaBrahmaloka; ptamhaving reached; tmnammyself; tamHim;
caand; r-jagat-varamthe blessed Lord of the universe.
TRANSLATION
After a moment, I opened my eyes to find that I had reached Brahmaloka. And before me was
the blessed Lord of the universe.
BB 2.2.131
TEXT 131
TEXT
rmat-sahasra-bhuja-ra-pada mahnta
nlmbudbham anurpa-vibhahyam
tejo-nidhi kamala-nbham ananta-bhogatalpe aynam akhilki-mano-bhirmam
SYNONYMS
rmatdivine; sahasrathousands; bhujawhose arms; raheads; padamand feet;
mahntamhuge; nlablue; ambudaa cloud; bhamresembling; anurpasuitable;
vibhaawith ornaments; hyamrichly adorned; tejaof brilliant effulgence;
nidhimlike a treasure chest; kamalalike a lotus; nbhamwhose navel; ananta-bhoga
of the serpent Ananta; talpeon the bed; aynamlying; akhilaof all; akithe eyes;
manaand minds; abhirmamenchanting.
TRANSLATION
He was huge, with thousands of divine arms, heads, and feet. He resembled a dark-blue cloud
and was richly adorned with suitable ornaments. He was an ocean of brilliant effulgence. His
navel was beautiful like a lotus. Lying on the bed of Ananta ea, He enchanted everyones
eyes and minds.
COMMENTARY
It is said that Lord Mahpurua has thousands of arms, heads, and feet; but that is just a
figurative way of saying that He has an uncountable number of limbs. And although He is
huge and formidable, His beauty is supremely attractive.

BB 2.2.132
TEXT 132
TEXT
savhyamna-caraa ramay supare
baddhjalau kta-da vidhinrcyamnam
bhyo vibhtibhir amu bahu llayanta
r-nrada-praaya-bhaktiu datta-cittam
SYNONYMS
savhyamnabeing massaged; caraamHis feet; ramayby the goddess of fortune;
suparetoward Garua; baddhajoined; ajalauwhose palms; ktadirected; dam
His sight; vidhinby Brahm; arcyamnambeing worshiped; bhyaprofuse;
vibhtibhiwith opulences; amumhim; bahuamply; llayantamgratifying; rnradaof r Nrada; praaya-bhaktiuto the displays of loving devotion; dattagiven;
cittamHis attention.
TRANSLATION
As the goddess of fortune, Lakm, massaged His feet, He glanced at Garua, who stood
before Him with joined palms. Lord Brahm worshiped the Lord with opulent offerings, and
in turn the Lord amply gratified him. Lord Mahpurua was also attentive to r Nradas
displays of loving devotion.
COMMENTARY
The Lord responded to Brahms worship by touching him with His hand and showing other
signs of affection. The Lord also acknowledged Nradas offerings of devotional songs and
music.
BB 2.2.133
TEXT 133
TEXT
mah-rahasya nigamrtha-tattva
sva-bhakti-mrga kamalsanya
anair vivtyopadiantam antar
nijlayendrasya virjamnam
SYNONYMS
mah-rahasyamvery confidential; nigamaof the revealed scriptures; artha-tattvamthe
essential truth; svato Himself; bhaktiof devotional service; mrgamthe path; kamalasanyato Brahm, whose seat was a lotus; anaipatiently; vivtyaexplaining;

upadiantaminstructing; antainside; nijaHis own; laya-indrasyaking of residences;

virjamnamshining forth.
TRANSLATION
The resplendent Lord Mahpurua, within His own most excellent residence, instructed
Brahm, who sat on the lotus beside Him. The Lord patiently explained to Brahm, step by
step, the greatest of mysteries, the essential truth of the revealed scriptures, the path of
devotional service to Himself.
COMMENTARY
After the Supreme Lord received worship from His servants, He went to His splendid palace
on the Vaikuha planet within Satyaloka. There Brahm joined him and sat next to Him on
the lotus that had sprouted from the navel of the Lord in His form as Garbhodaka-y Viu.
In that intimate setting, Lord Mahpurua spoke directly into Brahms ears about the path of
pure devotion. The details of this science should be spoken only to persons ready to
appreciate them.
BB 2.2.134
TEXT 134
TEXT
atho tad karya catur-mukha ca
pramoda-sampad-viva-bhavantam
andya ncair anumodamna
muhus tad-aghrn abhivandamnam
SYNONYMS
atha uthen; tatthat; karyahearing; catu-mukhamfour-headed Brahm; caand;
pramodaof joy; sampatby the vast treasure; vivaoverwhelmed; bhavantam
becoming;

andyarepeating;

ncaiquietly;

anumodamnamagreeing;

muhu

repeatedly; tatHis; aghrnto the feet; abhivandamnamoffering respects.

TRANSLATION
Hearing these matters, four-headed Brahm, overwhelmed by a vast treasure of transcendental
joy, quietly repeated and agreed with each point he was taught, and then offered his respects
again and again at the feet of the Lord.
COMMENTARY
After relishing the wonder of the Supreme Lord speaking intimate instructions to His devotee,
Gopa-kumra turned his attention to Brahm, whom he saw was receiving the lesson with
great ecstasy. To show understanding of the Lords words, Brahm dutifully repeated each

point, and confirmed that he agreed completely, before the Lord continued with the next.
When the lesson was over, Brahm profusely thanked the Lord. For Brahm to bow down
while sitting on his lotus seat would have been difficult, but at least he showed his respects
with his words and joined palms.
BB 2.2.135
TEXT 135
TEXT
pramoda-vegt patita visaja
vilokya s mm abhigamya lakm
ninya saj bahu llayitv
sva-bla-vat prvam uta sva-bhartu
SYNONYMS
pramodaof joy; vegtby the force; patitamfallen down; visajamunconscious;
vilokyaobserving; sshe; mmme; abhigamyacoming toward; lakmthe goddess
Lakm; ninyabringing back; sajmto consciousness; bahumuch; llayitv
coddling; sva-bla-vatlike her own child; prvamto the side; utaindeed; svabhartuof her husband.
TRANSLATION
Lakm saw that by the force of ecstasy I had fallen into a swoon. So she coddled me like her
own son to restore me to consciousness and then brought me to the side of her husband.
COMMENTARY
Now Gopa-kumra speaks of himself. When the Supreme Lords devoted wife noticed him,
she knew he had fainted in ecstatic devotion for her husband, so she treated him like a son.
She touched him with her cooling hand and sprinkled him with water to bring him back to
consciousness.
BB 2.2.136
TEXT 136
TEXT
bhagavanta muhu payan
praamann avada mana
nijepsitntam adyg
nicala tva muda bhaja
SYNONYMS

bhagavantamat the Supreme Lord; muhurepeatedly; payanlooking; praaman

bowing down; avadamI told; manamy mind; nijayour; psitaof the desires;
antamthe ultimate fulfillment; adyatoday; agyou have attained; nicalambeing
steady; tvamyou; mudamjoy; bhajaplease experience.
TRANSLATION
Gazing at the Supreme Lord and repeatedly bowing down before Him, I told my mind:
Today you have attained the ultimate fulfillment of all your desires! Be steady and joyful.
COMMENTARY
In texts 136 through 140, while offering repeated obeisances, Gopa-kumra preaches to his
own mind.
BB 2.2.137
TEXT 137
TEXT
aea-oka-santrsadukha-hnam ida padam
paramarddhi-parnandanicita jagad-arcitam
SYNONYMS
aeaall; okaof sorrow; santrsafear; dukhaand pain; hnamdevoid; idamthis;
padamabode; paramasupreme; ddhiwith riches; paraand supreme; nandawith
bliss; nicitamfilled; jagatby the entire world; arcitamworshiped.
TRANSLATION
This abode, free from all sorrow, fear, and pain, is worshiped by the entire world. It is filled
with the greatest opulence and bliss.
COMMENTARY
Satyaloka is the highest material abode, filled with inconceivable wealth and a happiness
unequaled by any other sensory experience in this universe. Greater than any other place in
the universe, Satyaloka is honored everywhere.
BB 2.2.138
TEXT 138
TEXT
yda sambhaved bhrtar
jagad-a ca tda
bhty aea-mahatty

par kh gata sphuam

SYNONYMS
ydaas; sambhavetis; bhrtadear brother; jagat-athe Lord of the universe;
caand; tdaso; bhtiit is manifest; aeaall; mahattyof excellence; parm
extreme; khmto the limit; gatagone; sphuamvisibly.
TRANSLATION
Dear brother, this planet shines forth with as much perfection as the Lord of the universe
Himself. It displays the final limit of complete excellence.
COMMENTARY
In the material world, persons and things have varieties of relative excellence. One person has
a well-proportioned body, another is charming, another virtuous, another powerful. But the
world of Satyaloka manifests all kinds of excellence to the greatest degree possible in the
material universe. No other place is in any way as great.
BB 2.2.139
TEXT 139
TEXT
sneham anvabhavo lakmy
dgbhy paydhun prabhum
mthura-vraja-bh-oka
yiys cnyato jahi
SYNONYMS
snehamaffection; anvabhavayou have experienced; lakmyof the goddess Lakm;
dgbhymwith your two eyes; payasee; adhunnow; prabhumthe Lord; mthura
in the district of Mathur; vraja-bhbecause of the land of Vraja; okamyour
lamentation; yiysmyour desire to go; caand; anyatasomewhere else; jahiplease
give up.
TRANSLATION
You have felt the affection of Lakm. Now see with your eyes her Lord. Give up your
thoughts of going away from here and give up your grieving over the cow pastures of Vraja in
Mathur.
BB 2.2.140
TEXT 140
TEXT
jagad-d vidhteva

llana ced abhpsasi

tan mah-purudiamantra-akty phaliyati
SYNONYMS
jagat-tfrom the Lord of the universe; vidhtBrahm; ivalike; llanampampering;
cetif; abhpsasiyou desire; tatthat; mah-puruaby the great soul; diataught;
mantraof the mantra; aktyby the power; phaliyatiwill be achieved.
TRANSLATION
If you want to be pampered like Brahm by the Lord of the universe, that also you can
achieve by the power of the mantra taught to you by the great soul.
COMMENTARY
The Personality of Godhead is present in Brahmaloka as Lord Mahpurua, but in
Govardhana Gopa-kumra had met another mah-purua, the great devotee who had initiated
him into the chanting of the Gopla mantra.
For Gopa-kumra to be as familiar as Brahm with Lord Mahpurua will be difficult, but we
shall see how an arrangement is made for him.
BB 2.2.141
TEXT 141
TEXT
nidr-ll prabhur bheje
loka-padme sya nbhi-je
si-rti vidhir vkya
sva-ktyybhavad bahi
SYNONYMS
nidrof sleep; llmHis pastime; prabhuthe Supreme Lord; bhejetook to; lokapadmein the universal lotus; asyaHis; nbhi-jeborn from the navel; siof creation;
rtimthe business; vidhiBrahm; vkyanoting; sva-ktyyafor doing his duties;
abhavat bahicame outside.
TRANSLATION
The Supreme Lord turned to His pastime of sleep. And Brahm, sitting on the universal lotus
born from the Lords navel, realized what he had to do to re-create the universe, and so came
outside to do his work.
COMMENTARY

The transcendental Lord never sleeps, but He enjoys His pastime of pretending to sleep.
Brahms seat is the lotus that grows from the navel of Garbhodaka-y Viu and bears the
original subtle forms of the fourteen created worlds. While sitting on that lotus, Brahm could
see within it the entire plan for creating the universe. Without wasting time, he studied it
thoroughly and then came out to discharge his responsibility. He got down from the lotus, left
Lord Mahpuruas residence, and went to his own.
BB 2.2.142
TEXT 142
TEXT
payan prabho rpam ado mahdbhuta
tan-nbhi-padme yugapat tath jagat
ghopadea-ravac catur-mukhaprema-pravha ca sukha tato vasam
SYNONYMS
payanseeing; prabhoof the Lord; rpamform; adathat; mah-adbhutamvery
wonderful; tatHis; nbhifrom the navel; padmewithin the lotus; yugapatat the same
time;

tathalso;

jagatthe

universe;

ghaconfidential;

upadeainstructions;

ravatdue to hearing; catu-mukhaof Brahm; premaof love; pravhamthe flood;

caand; sukhamhappily; tatathen; avasamI lived.
TRANSLATION
I lived there happily for some time, seeing the very wonderful form of the Lord, observing the
universe within the lotus grown from His navel, and witnessing the waves of love flowing
over Brahm as he heard confidential instructions from the Lord.
COMMENTARY
Gopa-kumra was even more satisfied on Satyaloka than on Svargaloka and the planets of the
sages.
BB 2.2.143
TEXT 143
TEXT
ktsne loka-traye nae
rtrv ekrave sati
eopari sukha ete
bhagavn brahma samam
SYNONYMS

ktsneentire; loka-trayethe three worlds; naewhen they are destroyed; rtrauduring

the night; eka-aravea single ocean; satibeing; ea-uparion ea Nga; sukham
comfortably; etelies; bhagavnthe Personality of Godhead; brahmawith Brahm;
samamtogether.
TRANSLATION
During the dark of night, when the three worlds are totally destroyed and the universe
becomes a single ocean, the Personality of Godhead lies comfortably on ea Nga, together
with Brahm.
COMMENTARY
After each cycle of a thousand yugas, Brahms day ends, and Brahm joins the thousandheaded Mahpurua in going to sleep.
BB 2.2.144
TEXT 144
TEXT
styate citra-vkyai sa
jana-lokdi-vsibhi
tan mah-kautuka vkye
brahma-loka-prabhvata
SYNONYMS
styateis praised; citrachoice; vkyaiwith words; saHe; jana-loka-diof
Janaloka and other planets; vsibhiby the residents; tatthose; mah-kautukammost
curious events; vkyeI saw; brahma-lokaof Brahmaloka; prabhvataby the influence.
TRANSLATION
The residents of Janaloka and other higher planets praise the Personality of Godhead with
choice words. I saw these fascinating events by the powerful influence of Brahmaloka.
COMMENTARY
While Lord Mahpurua sleeps, sages from Janaloka, Tapoloka, and Satyaloka come to recite
His glories. Gopa-kumras previous encounters with the nighttimes of Brahm on the planets
Mahar, Jana, and Tapas had been less pleasant than this; he had been unaware of how Lord
Mahpurua and Brahm enjoy their sleep.
BB 2.2.145
TEXT 145
TEXT
antardhya kadcic cet

kutrpi bhagavn vrajet

oka syd gate csmin
sa-mla kyate sa na
SYNONYMS
antardhyadisappearing; kadcitsometimes; cetif; kutra apisomewhere; bhagavn
the Lord; vrajetwould go; okaunhappiness; sytthere would be; gateupon
returning; caand; asminHe; sa-mlato the root; kyatewould be cut; sathat;
naour.
TRANSLATION
When the Lord sometimes went elsewhere, He would disappear, and I would be unhappy. But
that painful feeling would be cut to the root as soon as He returned.
COMMENTARY
Unaware of where the Lord was going, Gopa-kumra was distressed by the Lords absence.
But when the Lord would return after a short while, Gopa-kumra would at once forget his
distress, and even forget that the Lord had left him. Thus his feelings of unhappiness on
Satyaloka were of little account. The one small reason for unhappiness that sometimes arose
was short-lived and so did not affect his overall mood.
BB 2.2.146
TEXT 146
TEXT
ittham ahn katipaye
prayte prtar ekad
kautukd brahma spa
phea-pujo suro bhavat
SYNONYMS
itthamin this way; ahnmdays; katipayeseveral; praytebeing spent; prtain the
morning; ekadone day; kautuktout of curiosity; brahmaby Brahm; spa
touched; pheaof foam; pujaa mass; asuraa demon; abhavatbecame.
TRANSLATION
After I had spent some days in this way, early one morning, out of curiosity, Brahm touched
a mass of foam, and it turned into a demon.
COMMENTARY
Gopa-kumra was harboring the desire to become Brahm so that he could enjoy Brahms
special relationship with the Lord of the universe. He thought of this desire while chanting his

japa, and thus, after only a few of Brahms days, Gopa-kumra was given what he wanted. A
large residue of foam was left from the previous ocean of devastation, and Brahm touched it,
unmindful of any serious consequence. The foam turned into a terrible demon, huge and
extremely strong due to being born from the vast water of devastation.
BB 2.2.147
TEXT 147
TEXT
tad-bhtylyata brahm
daityo bhagavat hata
bhaykrnto vidhir naiti
tat-pade yukta m prabhu
SYNONYMS
tatof him; bhtyout of fear; alyatafled; brahmBrahm; daityathe demon;
bhagavatby the Personality of Godhead; hatawas killed; bhayaby fear; krnta
overcome; vidhiBrahm; na etidid not come back; tathis; padein the post;
ayuktaappointed; mmme; prabhuthe Supreme Lord.
TRANSLATION
Terrified of him, Brahm fled. The Personality of Godhead killed the demon, but Brahm,
overcome by fear, did not come back, and the Lord assigned me to his post.
COMMENTARY
Brahm hid in a place where no one could find him. His fear prevented him from returning,
even after Lord Nryaa had killed the demon.
BB 2.2.148
TEXT 148
TEXT
aha tu vaiavn eva
sjas tad-bhakti-vddhaye
nyayujam adhikreu
vaiavn eva sarvata
SYNONYMS
ahamI; tuand; vaiavnVaiavas; evaindeed; sjansending forth; tatHis;
bhaktithe

devotional

service;

vddhayefor

increasing;

nyayujamI

engaged;

adhikreuin various positions of responsibility; vaiavnVaiavas; evaonly;

sarvataeverywhere.

TRANSLATION
I sent Vaiavas into the creation to increase devotional service to the Lord. Indeed, I engaged
only Vaiavas everywhere, in all responsibilities.
COMMENTARY
Material creation is called si because the world and the living entities, rather than being
created from nothing, are sent forth (sjan) in each new creation. When Gopa-kumra took
up the position of creator, he brought many advanced Vaiavas into his universe and
assigned them to the posts of Indra, Srya, Candra, the Prajpatis, and other demigods.
BB 2.2.149
TEXT 149
TEXT
itas tato mah-yajair
avamedhdibhir vibhum
sampjayan mud prair
brahma samaprayam
SYNONYMS
ita tatahere and there; mah-yajaiwith great sacrifices; avamedha-dibhithe
Avamedha and others; vibhumthe almighty Lord; sampjayanworshiping; mudmof
joy; praiwith floods; brahmamthe universe; samaprayamI filled.
TRANSLATION
Arranging for the almighty Lord to be worshiped in all directions with great sacrifices like the
Avamedha, I flooded the universe with joy.
COMMENTARY
Lord Brahm is responsible for creating the worlds and the bodies of all the species of life and
for teaching the living beings in each class their proper work according to the injunctions of
the Vedas. Gopa-kumra enthusiastically promoted Vedic sacrifices for the pleasure of the
Personality of Godhead.
BB 2.2.150-151
TEXTS 150151
TEXT
pramehyena saruddho
vedair mrti-dharair makhai
purair itihsai cgamais trthair maharibhi

brahmaribhi ca bahudh
styamno mah-madai
grasyamno pi mucmi
na smkicanat nijm
SYNONYMS
pramehyenawith the supreme position of authority; saruddhaencumbered; vedai
by the Vedas; mrti-dharaiin their personal forms; makhaiby the sacrifices;
puraithe Puras; itihsaithe Itihsa epics; caand; gamaithe gamas
(Pacartras); trthaithe pilgrimage places; mah-ibhithe great sages; brahmaibhithe sages among the brhmaas; caand; bahudhin various ways; styamna
being glorified; mah-madaiby great delights; grasyamnabeing seized; api
although; mucmi na smaI did not give up; akicanatmmy simplicity; nijmnatural.
TRANSLATION
Even though I was encumbered with the post of the supreme authority in the universe, even
though I was glorified in various ways by the maharis, the brahmaris, and the personified
Vedas, gamas, Puras, Itihsas, sacrifices, and pilgrimage sites, and even though I was
surrounded by great sources of delight, I did not give up my natural simplicity.
COMMENTARY
Without the strong spiritual qualifications of true humility and devotion to the Supreme, no
one could avoid becoming intoxicated by the material power and facility for enjoyment given
to Gopa-kumra. He now had the highest position in the universe, with seemingly unlimited
opulences. The greatest sages and the revealed scriptures and the sacrifices personified all
attended him in his court, singing his praises and presenting themselves for service at his
pleasure. Nonetheless, he did not think of himself as someone special, as anything other than
a humble devotee of the Lord of the universe, r Madana-gopla.
BB 2.2.152
TEXT 152
TEXT
tathpi brhmya-ktybdhibhaga-magno na prva-vat
lebhe bhagavato bhaktisukha cintturntara
SYNONYMS

tath apinonetheless; brhmyaof Brahm; ktyaof the duties; abdhiof an ocean;

bhagain the waves; magnaimmersed; nanot; prva-vatas before; lebheI
obtained; bhagavataof the Lord; bhaktiof the devotional service; sukhamthe
enjoyment; cintwith anxieties; turadisturbed; antaramy mind.
TRANSLATION
Even so, I was immersed in the waves of the ocean of Brahms duties, and therefore unable
to enjoy devotional service to the Lord as I had before. My mind was too disturbed by anxious
concerns.
COMMENTARY
Once again Gopa-kumra encountered circumstances that awakened within him a desire to go
to an even better place. With so much responsibility on his shoulders, life on Satyaloka was
troublesome. Brahms unavoidable duties were unlimited and deep like an ocean, and Gopakumra felt himself drowning in the churning waves.
BB 2.2.153
TEXT 153
TEXT
dvi-parrdhyui svasya
ryame pi klata
bhaya syt kriyame ca
jape bhr iyam rti-d
SYNONYMS
dvi-parrdhaconsisting of two very long periods of time; yuithe life span; svasyamy;
ryamebeing heard of; apiand; klataof time; bhayamfear; sytthere would
be; kriyamewhile being done; caand; japethe chanting of my mantra; bhVrajabhmi; iyamthis; rti-dgiving distress.
TRANSLATION
Hearing that I would die at the end of a life span of two parrdhas, I was afraid. And as I
chanted my mantra, remembrance of this Vraja-bhmi gave me more distress.
COMMENTARY
To avoid being frightened by thinking about his imminent death, Gopa-kumra Brahm relied
on his mantra. But chanting only stirred memories of Vraja, giving him a different kind of
distress.
BB 2.2.154
TEXT 154

TEXT
jagad-varata putrallana tu mah-sukham
mamnubhavata cittavaikalya tad vinayati
SYNONYMS
jagat-varataby the Lord of the universe; putralike a son; llananbeing pampered;
tuhowever; mah-sukhama source of great happiness; mamaof me; anubhavatawho
was experiencing; cittaof the mind; vaikalyamthe agitation; tatthat; vinayatiwould
be destroyed.
TRANSLATION
But I would derive great happiness from being pampered like a son by the Lord of the
universe, and thus the mental agitation I was going through would be dispelled.
COMMENTARY
Satyaloka is such a pure place that unhappiness cannot persist for long. Lord Mahpurua
Himself would see to this; by showering affection on His devotee, He would wash away
distress in a flood of bliss.
BB 2.2.155
TEXT 155
TEXT
atyanta-sannikarea
pit-buddhy ca sevay
kadpy gsi jtni
myante prabhu mama
SYNONYMS
atyantatoo much; sannikareabecause of proximity; pitlike a father; buddhy
because of considering Him; caand; sevayby serving; kad apisometimes; gsi
offenses; jtnicame about; myantethey were tolerated; prabhuby the Lord;
mamamy.
TRANSLATION
Because of being too close to the Lord and serving Him as if He were my father, I would
sometimes commit offenses against Him, but He tolerated all those offenses.
COMMENTARY

Staying close to a great person for an extended time can be dangerous. As the saying goes,
Familiarity breeds contempt. For Gopa-kumra in the role of Brahm, this danger was
compounded by his thinking himself the son of Lord Viu. Often a son has no fear of
dissatisfying his father, because he knows that his father loves him too much to reject him.
Indeed, Lord Mahpurua acted like a doting father, tolerating the childish offenses of Gopakumra.
BB 2.2.156
TEXT 156
TEXT
tathpy antar-mahodvega
syt tato vyajite riy
snehe mtreva ha sym
eva tatrvasa ciram
SYNONYMS
tath apistill; antawithin; mah-udvegagreat distress; sytthere would be; tata
then; vyajitebeing manifest; riyby the goddess of fortune; sneheaffection; mtr
by a mother; ivaas if; hajoyful; symI would become; evamthus; tatrathere;
avasamI lived; ciramfor a long time.
TRANSLATION
Still, at times I felt great distress in my mind. But when the goddess Lakm showed me
motherly affection, I would again become joyful. Thus I lived there a long time.
COMMENTARY
Although the Lord showed no sign of taking offense, Gopa-kumra, realizing that he was not
serving with the proper attitude, sometimes became disturbed. Embarrassed by his own
behavior toward his father, he would be consoled by his mother, Lakm. Thus he lived
happily in Satyaloka, even when facing causes of distress.
BB 2.2.157
TEXT 157
TEXT
ekad muktim atrptam
eka tal-loka-vsibhi
salghyamnam karya
tn apccha tad adbhutam
SYNONYMS

ekadonce; muktimliberation; atrahere; ptamobtained; ekamsomeone; tat-loka

of that planet; vsibhiby the residents; salghyamnambeing praised; karya
hearing; tnfrom them; apcchamI inquired; tatabout that; adbhutamamazing thing.
TRANSLATION
Once, hearing the residents of Brahmaloka glorify someone who had attained liberation here
on earth, I asked them about that amazing event.
COMMENTARY
In texts 157 through 230, Gopa-kumra describes in depth the immediate cause for his leaving
Satyaloka. The sages on Satyaloka were talking about someone who had achieved moka
mukti, or liberationwhile living in Bhrata-vara. As they were praising that person, and the
process of devotional service by which he had gained moka, Gopa-kumra, who had never
heard of moka, asked the sages, What is this moka? Why are you glorifying someone so
much for attaining it?
BB 2.2.158
TEXT 158
TEXT
mukte paramam utkara
daurlabhya ca niamya tn
sarva-jn punar aprka
tad-upya tad-psay
SYNONYMS
mukteof liberation; paramamsupreme; utkaramthe excellence; daurlabhyamthe
difficulty of obtaining; caand; niamyahearing; tnthem; sarva-jnknowers of
everything; punaagain; aprkamI asked; tatof that; upyamthe means of
achieving; tatfor that; psaywith the desire.
TRANSLATION
I heard from those all-knowing sages about the superexcellence and rareness of liberation,
and so I desired it myself. I then asked them how liberation could be attained.
COMMENTARY
Among the sages from whom Gopa-kumra was inquiring were the personified Vedas, who
surely were capable of giving him authoritative answers. And Gopa-kumras newly acquired
eagerness to become liberated qualified him as a fit candidate to hear from the Vedas about
the means of attaining liberation.
BB 2.2.159

TEXT 159
TEXT
bahulopaniad-devya
ruti-smtibhir anvit
cur ekena sdhyo sau
moko jnena nnyath
SYNONYMS
bahulamany; upaniatof the Upaniads; devyathe goddesses; ruti-smtibhiby
rutis and smtis; anvitjoined; cusaid; ekenaonly; sdhyaachievable; asau
this; mokaliberation; jnenaby knowledge; nanot; anyathby other means.
TRANSLATION
Many of the presiding goddesses of the Upaniads answered, joined by rutis and smtis. They
said that only by knowledge is liberation achieved, and by no other means.
COMMENTARY
The Upaniads are the essential philosophical portion of the rutis, or Vedas. They are
described here as devya, which means both presiding deities and brilliantly effulgent.
Thus the Upaniads were present in person in Brahms assembly along with other revealed
scriptures. The rutis mentioned separately here are other sections of the Vedas, particularly
the Sahits, Brhmaas, and rayakas. The smtis are the Dharma-stras, Puras,
gamas, and so on. The majority of Upaniads, rutis, and smtis declared that moka, the
most excellent and rarely obtained goal, can be achieved only by knowledge. In the words of
the vetvatara Upaniad (3.8):
tam eva viditvti mtyum eti
nnya panth vidyate yanya

Knowing Him, one transcends death. There is no other path for attaining this goal.
Gopa-kumras narration will later reveal that the knowledge leading to liberation arises only
from devotional service; in fact, the cultivation of knowledge of the Supreme Person and His
energies is itself a kind of devotional service. As long as knowledge remains impersonal, it
cannot lead to true liberation.
BB 2.2.160
TEXT 160
TEXT
kaicid ukta sa-gmbhrya

purair gamair api

janyate bhagavad-bhakty
sukha jna su-durghaam
SYNONYMS
kaicitby some; uktamsaid; sa-gmbhryamwith gravity; puraiby Puras;
gamaiand gamas; apialso; janyateit is generated; bhagavatto the Personality of
Godhead; bhaktyby devotional service; sukhameasily; jnamknowledge; sudurghaamdifficult to obtain.
TRANSLATION
But some Puras and gamas said gravely that this knowledge, difficult to obtain, is easily
acquired by devotional service to the Personality of Godhead.
COMMENTARY
The gamas are tantras, textbooks on the methods of devotional worship. Prominent among
them are the Pacartras. Some of the gamas and Puras teach the methods of pure
devotional service very effectively, and these are the scriptures who at this juncture spoke up
with unshaking conviction.
BB 2.2.161
TEXT 161
TEXT
ki vnuhitay samyak
tayaiva su-labho sti sa
ruti-smtn kscit
sammatis tatra lakit
SYNONYMS
kim vor else; anuhitaybeing executed; samyakproperly; tayby it (devotional
service); evaonly; su-labhaeasily achieved; astiis; sait (liberation, and not merely
knowledge); ruti-smtnmof the rutis and smtis; kscitsome; sammati
agreement; tatrawith that idea; lakitindirectly indicated.
TRANSLATION
Some other rutis and smtis indirectly showed agreement among themselves that by
devotional service alone, properly done, liberation is easy to attain.
COMMENTARY
In the opinion of the Vaiava Puras and gamas, liberation is attained with special ease by
devotional service that is free from material desires and properly executed in all essential

details. Such pure devotional service by itself (tayaiva) leads to liberation, without help from
anything else. As stated in the Bhan-nradya Pura (32.6, 4.30):

bhaktir dh bhaved yasya

deva-deve janrdane
reysi tasya sidhyanti
bhakti-manto dhiks tata

By one whose devotion is steadfast in Janrdana, the Lord of lords, all superior benefits are
gained. Such is the excellence of the Lords devotees.

jvanti jantava sarve

yath mtaram rit
tath bhakti samritya
sarv jvanti siddhaya

Just as all living beings live under the shelter of their mothers, all perfections live under the
complete shelter of devotional service. The benefits and perfections mentioned in these
verses include liberation; though the verses do not specify this, it is implied.
r Ka also says in the Bhagavad-gt (11.54):

bhakty tv anyay akya

aham eva-vidho rjuna
jtu drau ca tattvena
praveu ca parantapa

My dear Arjuna, only by undivided devotional service can I be understood as I am, standing
before you, and can thus be seen directly. Only in this way can you enter into My existence.
Entering into the existence of the Personality of Godheadthat is, entering His
associationby its very nature includes liberation.
The theistic rutis and smtis (among them some of the Dharma-stras) are in agreement
about this understanding, and they indicated this by movements of their heads and by other
subtle signs. These scriptures do not promote pure devotional service explicitly, but one may
discover the importance of bhakti in their purports.

Thus we read in the Padma Pura (Ptla-khaa 92.26):

apatya dravia dr
hr harmya hay gaj
sukhni svarga-mokau ca
na dre hari-bhaktita

Wife, children, precious necklaces and wealth, home, horses, elephantsall happiness, and
moreover the attainment of heaven and liberationwhen devotional service to Lord Hari is
present, none of these are difficult to obtain.
BB 2.2.162
TEXT 162
TEXT
vyakta ts vaco rutv
kruddh svair gamdibhi
mahopaniada kcid
anvamodanta tat sphuam
SYNONYMS
vyaktamopenly; tsmfrom those rutis and smtis; vacastatements; arutvnot
hearing; kruddhbecoming angry; svaithat are related to them (the great Upaniads);
gama-dibhiwith the Pacartras and other scriptures; mah-upaniadagreat
Upaniads; kcitsome; anvamodantadeclared approval; tatof that opinion; sphuam
openly.
TRANSLATION
Angry at not hearing those rutis and smtis speak up, some of the great Upaniadsand
scriptures like the gamas who follow in their footstepsopenly affirmed that devotional
service is an independent cause of liberation.
COMMENTARY
The more devotional of the Upaniads were angry at the other devotional scriptures who
werent bold enough to say what they knew, and so were certain Vaiava gamas and
Puras who took shelter of those Upaniads. Together, therefore, these Upaniads, gamas,
and Puras declared in no uncertain terms that liberation is effortlessly achieved by
unalloyed devotional service to the Supreme Lord. As stated in the Bhan-nradya Pura
(1.79):

dharmrtha-kma-mokkhy
pururth dvijottam
hari-bhakti-par vai
sampadyante na saaya

O best of brhmaas, there is no doubt that those who are dedicated to Lord Haris
devotional service achieve all the goals of life, known as religiosity, economic development,
sense gratification, and liberation. And in a prayer to the Personality of Godhead, we read in
r Viu Pura (1.20.27):

dharmrtha-kmai ki tasya
muktis tasya kare sthit
samasta-jagat mle
yasya bhakti sthir tvayi

What is the value of religiosity, economic development, and sense gratification to one who
has firm devotion for You, the root of all the worlds? Liberation sits in the palm of his hand.
BB 2.2.163
TEXT 163
TEXT
ghopaniada kcit
kaicid ghair mahgamai
sama mah-purai ca
tm san kta-smit
SYNONYMS
ghaconfidential; upaniadaUpaniads; kcitsome; kaicitwith some; ghai
confidential; mah-gamaimajor gamas; samamtogether; mah-puraiwith major
Puras; caand; tmsilent; sanwere; kta-smitsmiling.
TRANSLATION
A few confidential Upaniads smiled and kept silent, along with some confidential major
gamas and Puras.
COMMENTARY

The little-known most confidential Upaniads, like the Gopla-tpan, smiled but said
nothing, and so did certain Vaiava gamas, like the Stvata-siddhnta, and a few Puras,
like rmad-Bhgavatam. Some were thinking, Just see the power of the Supreme Lords
illusory energy, which makes the essential meaning of scripture, which should be obvious,
incomprehensible to vastly learned authorities. Others were thinking scornfully, Who are
these stras to presume that merely bestowing liberation is the true glory of bhakti? This
second group saw no purpose in arguing with scriptures whose outlook was so dissimilar from
their own, and even thought it improper that these intimate topics be discussed in public.
Granted, these scriptures thought, karma, jna, and moka make up the ladder ascending to
bhakti, devotional service, and so the glories of Vedic rituals, knowledge, and liberation
culminate in the glories of bhakti. Nonetheless, when the main focus of discussion is on lesser
spiritual methods, the importance of bhakti can only be hinted at; in such contexts, its
superexcellence cannot be properly revealed. With these thoughts in mind, the Bhgavatam
and a few other scriptures, following the lead of the confidential Upaniads, kept quiet.
BB 2.2.164-165
TEXTS 164165
TEXT
moko nu bhagavan-mantrajapa-mtrt su-sidhyati
na veti kaicid mnyapurdibhir ulbaa

gamn vivdo bht

tam asohv bahir gat
te purgam karau
pidhyopaniad-yut
SYNONYMS
mokaliberation; anusubsequently; bhagavatof the Personality of Godhead; mantrajapaby chanting the mantra; mtrtmerely; su-sidhyatiis easily achieved; na vor
not; itithus; kaicitby some; mnyawith rutis; pura-dibhiand Puras and
other scriptures; ulbaafierce; gamnmby the gamas; vivdaa debate; abht
began; tamthat; asohvnot tolerating; bahioutside; gatwent; tethose; puragamPuras and gamas; karautheir ears; pidhyacovering; upaniat-yut
together with Upaniads.

TRANSLATION
A fierce debate then arosebetween the gamas on one side and scriptures like certain rutis
and Puras on the otherabout whether or not liberation is achieved merely by chanting
mantras that worship the Personality of Godhead. Unable to tolerate the debate, the Puras,
gamas, and Upaniads who had been silent covered their ears and left.
COMMENTARY
mnya means the original Vedic texts, or rutis, and in the phrase mnya-purdibhi the
suffix -dibhi (and so on) indicates scriptures such as the Dharma-stras and epic
histories. As the previous discussions were left behind and a debate began on a new topic, the
stras who were unable to tolerate hearing it, or the doubt on which it was based, left the
assembly in disgust. They covered their ears to avoid the offense of even hearing doubts that
the Supreme Lords mantras have the power to give liberation. These stras, in their own
pages, never entertain even a hint of doubts of this sort. Moments before, the confidential
Upaniads had taken the lead in keeping quiet, followed by the Bhgavatam and other
confidential Mah-puras. Now, in boycotting the debate, the Bhgavatam and its colleagues
took the lead.
BB 2.2.166
TEXT 166
TEXT
tato mah-purn
mahopaniad tath
mdhya-sthyd gamn tu
jayo jto mama priya
SYNONYMS
tatathen; mah-purnmthe major Puras; mah-upaniadmthe major Upaniads;
tathand; mdhya-sthytbecause of their being arbitrators; gamnmof the gamas;
tubut; jayavictory; jtaensued; mamato me; priyapleasing.
TRANSLATION
Then the major Puras and Upaniads became arbitrators, and so victory went to the
gamas. That pleased me very much.
COMMENTARY
Now that the most advanced Puras, Upaniads, and gamas had walked out on the debate,
they were able to give impartial consideration to both sides. And they deemed correct the

claim made by the gamasthat liberation is easily achieved simply by chanting mantras
worshiping the Personality of Godhead. As stated in r Viu Pura (1.6.40):

gatv gatv nivartante

candra-srydayo grah
adypi na nivartante
dvdakara-cintak

Even the moon, sun, and other planets are created and destroyed again and again. But
persons who have meditated on the twelve-syllable viu-mantra have never had to return,
even till the present day. And r Padma Pura gives this opinion:

japena devat nitya

styamn prasdati
prasann vipuln bhogn
dadyn mukti ca vatm

The Supreme Lord is always satisfied when praised by the chanting of His mantras. And so
He awards abundant enjoyment, as well as eternal liberation.
Because Gopa-kumra was absorbed in chanting a mantra addressed to the Supreme Lord and
had no interest in other spiritual practices, he was extremely pleased by the conclusion of the
debate.
BB 2.2.167
TEXT 167
TEXT
maybhipretya tad-bhva
te purgamdaya
anunya sabh-madhyam
nt stuti-pavai
SYNONYMS
mayby me; abhipretyabeing discerned; tattheir; bhvammood; tethey; puragama-dayaof the Puras, gamas, and other scriptures; anunyabeing placated;
sabh-madhyaminside the assembly; ntbrought back; stutiin offering praise;
pavaiby expertise.

TRANSLATION
Discerning the inner mood of the Puras, gamas, and other scriptures who had left the
debate, I pacified them with tactful praise and brought them back to the assembly.
COMMENTARY
Gopa-kumra had noted the grave smiles on the faces of the Bhgavatam, Stvata-siddhnta,
and other scriptures who left the assembly. Those signs led him to believe that these few
stras, among all the others, best understood the truth. With humility and adroit praise he
managed to bring them back.
BB 2.2.168
TEXT 168
TEXT
tat tattva sdara ps
te r-bhgavatdaya
cu stvata-siddhntdygam ruti-maulibhi
SYNONYMS
tatabout that (liberation); tattvamthe truth; sa-daramrespectfully; pquestioned;
tethey; r-bhgavata-dayarmad-Bhgavatam and the other scriptures; cusaid;
stvata-siddhnta-dithe

Stvata-siddhnta

and

others;

gamgamas;

ruti-

maulibhialong with the foremost rutis.

TRANSLATION
From those scripturesthe rmad-Bhgavatam, the Stvata-siddhnta and other gamas,
and the foremost rutisI respectfully asked about the truth of the matter, and they replied.
COMMENTARY
With great respect, Gopa-kumra asked the Bhgavatam and other devotional scriptures about
the true nature of liberation. He also inquired why they had responded to the discussion the
way they hadfirst by smiling silently, then by covering their ears and leaving the assembly.
BB 2.2.169
TEXT 169
TEXT
r-bhakti-stry cu
labdha-brahmdhikreda
mah-gopya nidher api
bhavat-sad-gua-sandohair

khymo mukhar-kt
SYNONYMS
r-bhakti-stri cuthe devotional scriptures said; labdhaO you who have achieved;
brahma-adhikrathe position of Brahm; idamthis; mah-gopyammore secret;
nidhethan a rare treasure; apieven; bhavatof your good self; sat-guaof good
qualities; sandohaibecause of the multitude; khymawe shall explain; mukharktinduced to speak freely.
TRANSLATION
The devotional scriptures said: O dear one who have achieved the post of Brahm, this topic
is more secret than a rare treasure. But we shall explain it to you, because your abundant good
qualities inspire us to speak freely.
COMMENTARY
In texts 169 through 230, the bhakti-stras answer. Since Gopa-kumra holds the post of
Lord Brahm, he is worthy of the privilege to hear such elevated topics. One might argue that
the secrets of devotional service should not be freely divulged to anyone, not even the lord of
an entire universe, unless he is fully surrendered to the Supreme Lord and His devotees. But
then Gopa-kumras personal qualifications should be taken into account, especially his
eagerness to engage in the Supreme Lords service.
BB 2.2.170
TEXT 170
TEXT
kvacit prastyate smbhir
bhagavad-bhakti-tatparai
mokas tyjayitu samyag
vinindya sa-paricchada
SYNONYMS
kvacitsometimes; prastyateis discussed; asmbhiby us; bhagavat-bhaktito the
Supreme Lords devotional service; tat-paraiwho are dedicated; mokaliberation;
tyjayitumin order to encourage its rejection; samyakcompletely; vinindya
condemning; sa-paricchadaalong with everything associated with it.
TRANSLATION
We who are dedicated to the Personality of Godheads devotional service may sometimes
discuss liberation, but only to encourage people to reject it completely. When we speak of
liberation we condemn it, and everything that goes with it.

COMMENTARY
The bhakti-stras have no business promoting liberation. But sometimes they do describe it,
because people generally cannot give up attachment to something unless scientifically taught
why it is undesirable. When the bhakti-stras speak of liberation, they criticize attachment to
liberation for its own sake, and attachment to jna and the other impersonal means of striving
for liberation.
BB 2.2.171
TEXT 171
TEXT
nirvaktu bhakti-mhtmya
kathyate sypi tat kvacit
na tu sdhya-phalatvena
sukha-gandho pi nsti yat
SYNONYMS
nirvaktumto describe; bhaktiof devotional service; mhtmyamthe glories; kathyate
are described; asyaof it (liberation); apialso; tatthose; kvacitsometimes; nanot;
tubut; sdhyaof the goal; phalatvenaas the perfection; sukhaof happiness;
gandhaa trace; apieven; na astithere is not; yatwhich.
TRANSLATION
To describe the ultimate glories of devotional service, we may sometimes speak highly of
moka, liberation. But we do not intend to acclaim moka the final goal of spiritual discipline,
because in moka there is not even a trace of real happiness.
COMMENTARY
In some passages of the bhakti-stras, the joy found in liberation is described as being greater
than any happiness in material life. The stras provide this information to contrast the joy of
liberation with the joy of pure devotional service, which is billions of times more intense.
Other than the joy of liberation, nothing can be meaningfully compared with the joy of bhakti.
Properly speaking, however, the concept of joy in liberation is only a theoretical creation of
the impersonalists. As the bhakti-stras declare in this verse, in liberation there is not even a
trace of real happiness.
BB 2.2.172
TEXT 172
TEXT
yathrogye suuptau ca

sukha moke pi kalpyate

para tv ajna-sajo yam
anabhija-prarocaka
SYNONYMS
yathas; rogyein not being sick; suuptauin deep sleep; caand; sukham
happiness; mokein liberation; apialso; kalpyateis imagined; paramonly; tubut;
ajnaof illusion; sajaa designation; ayamthis; anabhijato ignorant people;
prarocakaappealing.
TRANSLATION
The so-called happiness of liberation may be compared to the happiness of not being sick or
the enjoyment of deep sleep. In fact, the very term liberation is a misnomer created by
illusion, and it appeals only to the ignorant.
COMMENTARY
As the scriptures like to do, they here support their proposition with analogies. Simply being
free from the pain of disease is not positive happiness. Nor is there happiness in deep sleep,
which is nothing but a condition of ignorance. One only imagines that in deep sleep one is
happy because in that sleep one is free for a while from the minds flights of fancy, and from
dreams and other agitations. One thinks, I slept happily, unaware of anything.
In the same way, one only imagines that there is happiness in liberation, a state of apparent
voidness in which birth, death, and the other pains of material existence are not perceived.
People praise liberation only because they are unaware of the facts. The very term liberation
is a misnomer, as Lord Brahm states in the Tenth Canto of rmad-Bhgavatam (10.14.26):

ajna-sajau bhava-bandha-mokau
dvau nma nnyau sta ta-ja-bhvt
ajasra-city tmani kevale pare
vicryame tarav ivhan

The conception of material bondage and that of liberation are both signs of ignorance. They
lie outside the scope of true knowledge. They cease to exist when one correctly knows that the
pure spirit soul is distinct from matter and always fully conscious. Bondage and liberation
then no longer have any meaning, just as day and night mean nothing for the sun.
BB 2.2.173
TEXT 173

TEXT
kathacid bhagavan-nmbhsasypi sa sidhyati
sakd uccra-mtrea
ki v kara-praveata
SYNONYMS
kathacitsomehow; bhagavat-nmaof the names of the Supreme Lord; bhsasyafrom
a shadow; apieven; sait (liberation); sidhyatiis attained; saktonce; uccramtreamerely by uttering; kim vor else; karathe ears; praveataby entering.
TRANSLATION
From even a shadow of the Lords namesif one somehow chants them but once, or merely
if they enter the earsliberation is easily attained.
COMMENTARY
If even after hearing how the previous verse defines liberation one still wants to know the
means to attain it, from the present statement one can learn that devotees of the Personality of
Godhead achieve liberation without separate endeavor, as a mere by-product of the practice of
bhakti. Furthermore, ones service to the holy names of the Lord need not even be pure;
simply nmbhsa, the shadow of chanting the Lords names, earns one liberation.
Nmbhsa resembles the shadow of a real object in the world. It is the unintentional
utteringin jest, contempt, or other moods of neglectof sounds that contain the same
syllables as Lord Vius names. Chanting or hearing nmbhsa even once results in
liberation. This is stated in the Sixth Canto of rmad-Bhgavatam (6.3.24):

etvatlam agha-nirharaya pus

sakrtana bhagavato gua-karma-nmnm
vikruya putram aghavn yad ajmilo pi
nryaeti mriyama iyya muktim

It should therefore be understood that one is easily relieved from all sinful reactions by
chanting the holy name of the Lord and chanting of His qualities and activities. This is the
only process recommended for relief from sinful reactions. Even if one chants the holy name
of the Lord with improper pronunciation, he will achieve relief from material bondage if he
chants without offenses. Ajmila, for example, was extremely sinful, but while dying he
merely chanted the holy name, and although calling his son, he achieved complete liberation

because he remembered the name of Nryaa. Also, at the beginning of the history of
Satyatap, r Varha Pura (38.20) tells of a tiger that once approached a brhmaa who
was busy chanting japa while standing in water. The tiger wanted to eat the brhmaa, but at
that very moment the tiger was killed by a hunter. And because of hearing the names of the
Supreme Lord from the mouth of the brhmaa, the tiger was liberated.
BB 2.2.174
TEXT 174
TEXT
vicrctur-ramyo
moko yam avadhryatm
te veda-purdistr hi yath-matam
SYNONYMS
vicrain discriminating reason; acturto those who are not competent; ramya
attractive; mokaliberation; ayamthis; avadhryatmplease understand; temof
these; veda-pura-diVedas, Puras, and so on; strmscriptures; hicertainly;
yath-matamaccording to the opinions.
TRANSLATION
Liberation, please understand, is attractive to those whose discrimination is poor. This is
evident even from the opinions of the same Vedas, Puras, and other scriptures that the
proponents of liberation accept as authorities.
COMMENTARY
In philosophical debates, opposing sides from different schools of thought unavoidably base
their opinions on their own assumptions. Buddhists, for example, assume that everything is
but momentary and thus unreal, while the logicians of the Gautama school assume that
whatever has perceivable qualities is real. A debate is effective when each side, rather than
fight over these assumptions, accepts for the sake of argument the assumptions of the other
side and works out their own arguments from that starting point. It is in this sense that the
bhakti-stras accept the scriptural statements yogs cite in support of their conviction that
impersonal liberation is the final goal of life.
BB 2.2.175
TEXT 175
TEXT
so ea-dukha-dhvaso v-

vidy-karma-kayo tha v
my-ktnyath-rpatygt svnubhavo pi v
SYNONYMS
sait (moka); aea-dukhaof all misery; dhvasathe elimination; vor; avidy
in ignorance; karmaof material activity; kayathe destruction; atha vor else; myktacreated by My; anyath-rpaof false identity; tygtby abandoning; svaanubhavarealization of ones real nature; api vor else.
TRANSLATION
Moka, liberation, is the removal of all misery, or the stopping of illusory activities, or the
self-realization that comes from abandoning the false identities created by My.
COMMENTARY
These three alternative definitions of moka, taken from various stras, are adhered to by
those who strive for liberation. The logicians of Gautamas Nyya school hold that liberation
is the removal of all kinds of misery, which they count as twenty-one. As the followers of
Gautama say, tyantik dukha-nivttir mukti: Liberation is the complete stoppage of
suffering. A section of the Vednta school says that liberation is the ceasing of illusion and
thus of activity. And another party of impersonal Vedntists, the illusionists (Vivartavds), define liberation as rejecting the false identity produced by the power of illusion and
thus realizing oneself to be one with Brahman. The Vivarta-vds further describe the false
identity of the illusioned soul in terms of dualities and the cycle of life and death. These
impersonalists sometimes cite rmad-Bhgavatam (2.10.6) as the source of their definition.
Muktir hitvnyath-rpa svarpea vyavasthiti: Liberation means to give up other
identities and assume ones true essential identity.
BB 2.2.176
TEXT 176
TEXT
jva-svarpa-bhtasya
sac-cid-nanda-vastuna
skd-anubhavenpi
syt tdk sukham alpakam
SYNONYMS
jvaof the finite individual soul; svarpa-bhtasyawhich is his true identity; sat-citnandaeternally full of knowledge and bliss; vastunawho is an entity; sktdirect;

anubhavenaby experience; apieven; sytcan be; tdksuch; sukhamthe happiness;

alpakamonly meager.
TRANSLATION
The happiness that arises from directly perceiving the true identity of the jva soulthe entity
composed of eternity, knowledge, and blissis actually meager.
COMMENTARY
The moka, or liberation, conceived in the first two ideas cited abovemoka as the end of
misery or as the end of the causes of miseryaffords no positive happiness. This was not
difficult to show. Furthermore, the happiness of self-realization presumed in the third theory
of moka, that of vivarta, is actually meager, as the bhakti-stras, in texts 176 through 196,
now set out to prove. Compared to the bliss of performing pure devotional service and
realizing the lotus feet of the Personality of Godhead, who embodies all the perfections of
Brahman, realizing the identity of the jva soul brings very little happiness. In fact, this socalled happiness of self-realization is nothing more than the negation of suffering; the
scriptures refer to it as happiness only as a concession to the foolish. But at least the
happiness of perceiving the jva soul serves as a standard of comparison by which to think
of the joy of pure devotional service to the Supreme Lord.
BB 2.2.177
TEXT 177
TEXT
uddhtma-tattva yad vastu
tad eva brahma kathyate
nirgua tac ca nisaga
nirvikra nirhitam
SYNONYMS
uddha-tmaof the pure self; tattvamthe reality; yatwhich; vastuentity; tatthat;
evaindeed; brahmaBrahman; kathyateis called; nirguamdevoid of qualities; tat
that; caand; nisagamfree from attachment; nirvikramunchanging; nirhitam
inactive.
TRANSLATION
That entitythe reality of pure selfis called Brahman. It is devoid of qualities, free from
attachment, unchanging, and inactive.
COMMENTARY

The impersonalists might now suggest that, in contrast to the small happiness of realizing the
minute jva, the relish of perceiving the impersonal Supreme in liberation is unlimited.
However, the bhakti-stras here point out that the Vivarta-vds own definition of the
Supreme leaves little room in Brahman realization for happiness. According to them,
Brahman is devoid of qualities such as compassion. It has no attachment to anything or
anyone, including the pure Vaiavas. It undergoes no changes, such as the transformations of
a heart melting in the ecstasy of love, and displays none of the dynamic varieties of opulence
and sweetness shown by the Supreme Lord in His personal form. It is also inactive, which
implies that it has no wonderful all-attractive pastimes. Thus the happiness of realizing
Brahman cannot transcend the limits of impersonalism.
BB 2.2.178
TEXT 178
TEXT
bhagavs tu para brahma
partm paramevara
su-sndra-sac-cid-nandavigraho mahimrava
SYNONYMS
bhagavnthe Personality of Godhead; tuhowever; param brahmathe Supreme
Brahman; para-tmthe Supersoul; parama-varathe absolute controller of everything;
su-sndravery concentrated; sat-cit-nandaof eternity, knowledge and bliss; vigraha
whose personal form; mahimof greatness; aravaocean.
TRANSLATION
But the Personality of Godhead is the Supreme Brahman, the Supersoul, the absolute
controller of everything. His body is the concentrated essence of eternity, knowledge, and
bliss. He is an ocean of superlative qualities.
COMMENTARY
Substantial happiness is not to be found in the impersonal conception of the Supreme, but
rather in pure devotional service to the Personality of Godhead. He is the complete Absolute
Truth, para brahma. He is also the Supreme Soul, the indwelling controller who regulates
everyones consciousness. As such, He is the ultimate controller of everything, the ruler of
even Brahm and all the other demigods. And as the Lord of Vaikuha He is the most
concentrated manifestation of eternity, knowledge, and bliss, which constitute His

transcendental body. He is an oceansteady, deep, and infinitely wideof countless

inconceivable and amazing perfections.
When the bhakti-stras refer to the full personal concept of the Absolute Truth, the term
normally used is Para-brahman or para brahma, as in Bhagavad-gt (10.12): para brahma
para dhma pavitra parama bhavn (You are the Supreme Brahman, the supreme
abode, the supreme purifier). When the spiritual reality is indicated in a more generic sense,
it is usually called simply Brahman, as again in Bhagavad-gt (14.27): brahmao hi pratiho
ham (I am the foundation of the Absolute). rmad-Bhgavatam (10.87.1) also says:

brahman brahmay anirdeye

nirgue gua-vttaya
katha caranti rutaya
skt sad-asata pare

How can the Vedas directly describe the Supreme Absolute Truth, who cannot be described
in words? O brhmaa, the Vedas are limited to describing the qualities of material nature, but
the Supreme is devoid of those qualities, being transcendental to all material manifestations
and their causes.
When the adjective param is seen with the term brahma, it may occasionally be intended to
distinguish brahma the Supreme Truth from Vedic sound, which is also called brahma.
BB 2.2.179
TEXT 179
TEXT
saguatvguatvdivirodh pravianti tam
mah-vibhtir brahmsya
prasiddhettha tayor bhid
SYNONYMS
saguatvahaving qualities; aguatvahaving no qualities; diand so on; virodh
contrary natures; praviantienter; tamHim; mah-vibhtiinfinite opulence; brahma
the impersonal aspect of the Supreme; asyaof Him; prasiddhwell established; ittham
thus; tayoof them; bhidthe difference.
TRANSLATION

Contrary natures, like having qualities and having no qualities, conjoin in Him. Since
impersonal Brahman is an infinite opulence of the Personality of Godhead, the difference
between Him and Brahman is well established.
COMMENTARY
As rivers merge into an ocean, many opposite qualities converge in the Supreme Person. The
word di after saguatva and aguatva indicates more oppositesdetachment and association,
changelessness and change, inactivity and endeavor, oneness and multiplicity, nonduality and
specific qualities. Conceived as impersonal Brahman, the Supreme is devoid of qualities and
other dualities. Conceived as Paramtm and Paramevara, the Supreme displays
characteristics such as having relationships with other living beings, possessing wonderful
qualities, and so on. Thus in truth the Supreme is full of qualities, many of them apparently
contradictory. stra may sometimes say that the Supreme cannot be described in words and
that He has no name, but the literal construction of these statements is refuted by the
Vsudevdhytma:

aprasiddhes tad-gunm
anmsau prakrtita
aprktatvd rpasypy
arpo ya pracakate

Because His qualities are not well known, He is said to have no name. And because His form
is not material, He is said to have no form.
Myvds argue that the Personality of Godhead may have qualities but as products of My
those qualities are illusory. Thus they want to reconcile His having qualities with their idea of
reality, that the Supreme actually has no qualities. In fact, however, the supreme powers of the
Absolute Truth are eternal and real, not illusory like the material creation. And therefore when
the personal feature of the Supreme, Bhagavn, is said to be nirgua, like Brahman, the sense
is different, namely that Bhagavn transcends all material qualities. At the same time, like the
material world, He has many different qualities, and so He is also said to be sagua. This
seems contradictory, but it is possible by His inconceivable, amazing potencies.
The Supreme Person is indeed mahimrava, the ocean in which all perfections converge.
This is confirmed in many stras. In the words of the Moka-dharma (Mahbhrata, ntiparva 335.1011):

yat kicid iha loke vai

deha-bandha vim-pate
sarva pacabhir via
bhtair vara-buddhi-jai
varo hi mahad bhta
prabhur nryao vi
bhtntar-tm vijeya
saguo nirguo pi sa

O ruler of the people, whatever you see in this world in connection with the material bodies
of the living entities, whatever you see composed of the five elements born from the
intelligence of the Supreme Lordknow all that to be the Supreme Lord Himself. Both
possessing qualities and having none, He is the ultimate element of all creation, the supreme
master, the body of the universe, Lord Nryaa. Try to understand Him to be the inner Self
of all creatures. In the Krma Pura:

asthla cnau caiva

sthlo u caiva sarvata
avara sarvata prokta
ymo raktnta-locana
aivarya-yogd bhagavn
viruddhrtho bhidhyate
tathpi do parame
naivhry kathacana
gu viruddh api tu
samhry ca sarvata

He is neither large nor infinitesimal; yet He is larger and smaller than everything else. He is
said to be devoid of color; yet He is dark blue, and the corners of His eyes are reddish. By the
play of His personal powers, the Supreme Lord is known by contradictory designations. Yet
He is the Supreme, and faults should never be ascribed to Him. In Him all contrary qualities
combine. And in the Viu-dharmottara Pura:

gu sarve pi yujyante

hy aivaryt puruottame
do kathacin naivtra
yujyante paramo hi sa
gua-doau myayaiva
kecid hur apait
na tatra my my v
tadyau tau kuto hy ata
tasmn na myay sarva
sarvaivaryasya sambhavam
amyo hvaro yasmt
tasmt ta parama vidu

All qualities join together in the Supreme Person by virtue of His transcendental powers. Yet
no faults ever enter Him, for He is the Absolute. Some persons who are not truly learned say
that good qualities and faults exist in the Supreme Lord by the force of My. But in Him
there is no My, nor any agent who could possess My. How then could He have illusory
good qualities and faults that My could produce? The opulences of the Supreme Lord are
not, therefore, generated by the force of illusion. The Lord transcends My, and so He is
known as the Supreme. All this will be more elaborately explained later on.
Although impersonal Brahman and the Personality of Godhead are but different conceptions
of the same Absolute Truth, some think otherwise; they think that Brahman, the Lords
formless aspect, worshiped by yogs, is one entity, and that His form, possessing personal
qualities and worshiped by His devotees, is a different entity. But although the Myvds
think that sagua Brahman is not as real as nirgua Brahman, they still have to admit that the
sagua aspect of the Supreme is the concentrated eternal essence of pure existence (uddhasattva). Therefore, even in their opinion the sagua form of the Lord is superior to everything
else that has form.
That personal form is realized by the Lords unalloyed devotees, but remains invisible to
persons striving to realize impersonal Brahman. In addition, the personal aspect of the
Supreme has special unique excellences, such as His distributing the topmost ecstasy of
prema. This is shown in a narrative in the r Nryaya of the Moka-dharma where
Uparicara Vasu performs a sacrifice in which hebut not Bhaspati and othersis able to see
the Personality of Godhead accepting His share of the offerings. Another vivid example
appears in the history of Brahms sons Ekata, Dvita, and Trita, all great yogs, who went to

vetadvpa to see the Supreme Lord. Even after intense endeavor they were unable to have
His audience. But when r Sanaka and his brothers, who constantly perceived Brahman and
were the most elevated of self-contented sages, visited r Vaikuha, they did see the
Personality of Godhead, and the ecstasy they felt was so powerful that various
transformations became manifest in them. This same incident is described in the Third Canto
of rmad-Bhgavatam (3.15.43):

tasyravinda-nayanasya padravindakijalka-mira-tulas-makaranda-vyu
antar-gata sva-vivarea cakra te
sakobham akara-jum api citta-tanvo

When the breeze carrying the aroma of tulas leaves from the toes of the lotus feet of the
Personality of Godhead entered the nostrils of those sages, they experienced a change both in
body and in mind, even though they were attached to the impersonal Brahman
understanding.
The conclusion is that the Supremes features of Brahman and the jva soul are two of the
Personality of Godheads opulent expansions, as many authoritative sources confirm.
For example, according to one saying by saintly devotees, part-para brahma ca te
vibhtaya: The Supreme Truth, Brahman, is also one of Your vibhtis, O Lord. In
Bhagavad-gt (10.20) r Ka includes the soul as one of His vibhtis.

Aham tm

gukea/ sarva-bhtaya-sthita: O conqueror of sleep, I am the soul situated in the hearts

of all living beings. r Brahma-sahit (5.40) also states:

yasya prabh prabhavato jagad-aa-koikoiv aea-vasudhdi-vibhti-bhinnam

tad brahma nikalam anantam aea-bhta
govindam di-purua tam aha bhajmi

I worship Govinda, the primeval Lord, who is endowed with great power. The glowing
effulgence of His transcendental form is the impersonal Brahman, which is absolute,
complete, and unlimited and which displays the varieties of countless planets, with their
different opulences, in millions and millions of universes. In other words, Brahman is the
Supreme Persons partial expansion. And as stated elsewhere:

anrambha tamo ynti

paramtma-vinindant
pardhna ca baddha ca
svalpa-jna-sukhe sthita
alpa-akti sa-doa ca
jvtm neda para
vadat tu tayor aikya
ki tair na dukta ktam

Those who blaspheme the Supreme Soul go to darkness that has no beginning or end. The
jva soul is subordinate, bound, weak, full of faults, and absorbed in very insignificant
awareness and enjoyment; but the Supreme has just the opposite qualities. What wickedness
does one not commit by saying that the jva soul and the Supreme Soul are the same?

antarymy-aikya-vcni
vacannha yni hi
tni dv bhramantha
durtmno lpa-cetasa
asy asmi tvam aha svtmety
abhidh gocaro yata
sarvntaratvt puruas
tv antar-ym bhidm ayan

When fools and rascals read the scriptural statements that describe the oneness of the soul
and the Supersoul, they become bewildered. These statements inspire them to tell one another,
I am you, and you are me, my own self. But actually the Supreme Person is the indwelling
regulator, the Soul within everyone, and so He is different from the individual soul.

ato bhramanti vacanair

asur moha-tatparai
tan-mohane par prtir
devn paramasya ca
ato mahndha-tamasi

narake ynty abhedata

In this way, demons are bewildered by statements intended to confuse them. And that
bewilderment is pleasing to the demigods and to the Supreme Lord Himself. For thinking that
the soul and Supersoul are one and the same, the demons go to the hell called Mahndhatamas.
BB 2.2.180
TEXT 180
TEXT
ata sndra-sukha tasya
rmat-pdmbuja-dvayam
bhaktynubhavat sndra
sukha sampadyate dhruvam
SYNONYMS
atatherefore; sndraconcentrated; sukhamthe essence of happiness; tasyaHis;
rmatbeautiful; pda-ambujaof lotus feet; dvayamthe pair; bhaktywith pure
devotion; anubhavatmfor those who are realizing; sndramconcentrated; sukham
happiness; sampadyateis obtained; dhruvamcertainly.
TRANSLATION
His two beautiful lotus feet, therefore, embody the concentrated essence of happiness. Those
who realize Him through pure devotion surely attain that intense bliss.
COMMENTARY
The happiness of the devotees of the Supreme Personality of Godhead is much greater than
the happiness of persons who meditate on impersonal Brahman. The two lotus feet of the
Personality of Godhead are rmat, endowed with all splendor. As the sage Parara explains
in the Viu Pura (1.22.53):

eka-dea-sthitasygner
jyotsn vistri yath
parasya brahmaa aktis
tathedam akhila jagat

Just as the light of a fire situated in one place spreads in every direction, the energies of the
Supreme Personality of Godhead, Para-brahman, spread all over the universe. And r Ka

says in the Bhagavad-gt (14.27), brahmao hi pratihham/ amtasyvyayasya ca: I am the

foundation of Brahman, the immortal and infallible.
The Supreme Lords lotus feet are pure spirit, perfect in eternity, knowledge, and bliss. Their
effulgence is like the combined radiance of the sun and moon, and the worshipers of those
feet naturally relish intense pleasure. In contrast, the pleasure of realizing the Brahman feature
of the Supreme is minuscule. The jvas are of the nature of this Brahman, and even though the
individual effulgence of each of them is small, because the jvas are found everywhere their
combined effulgence pervades the entire universe. The pleasure of realizing Brahman and the
jva is not material, but it is inferior to the bliss gained by realizing the lotus feet of the Lord.
The individual jvas may be compared to solar and lunar rays. The atomic quanta of light
shining forth from the sun and moon are expansions of the sun and moon and nondifferent
from them, but although the rays of the sun and moon have many sunlike and moonlike
qualities, such as brilliance, the rays each bear but a small part of solar and lunar power.
All this notwithstanding, when we compare both Brahman and the jvas with the material
cosmos, we find that matter is not sac-cid-nanda; and so, properly speaking, matter is not an
aa (nondifferent part) of Para-brahman but is one of His aktis (energies).
BB 2.2.181
TEXT 181
TEXT
sukha-rpa sukhdhra
arkar-pia-van matam
r-ka-caraa-dvandva
sukha brahma tu kevalam
SYNONYMS
sukhaof joy; rpamthe manifestation; sukhaof joy; dhrathe source; arkarof
sugar; pia-vatlike a piece; matamconsidered; r-kaof r Ka; caraadvandvamthe two feet; sukhamjoyful; brahmaBrahman; tubut; kevalamonly.
TRANSLATION
The two feet of r Ka are considered like a piece of sugar because they are joyful and are
a source of all joy. Brahman, however, is only joyful.
COMMENTARY
Lord Kas lotus feet are sukha-rpa, the essence of joy itself, and sukha-dhra, the object
of love in which His devotees taste countless varieties of joy. His feet are like a sugar lump,
which is in essence nothing but sweetness but is also a particular object that supplies

sweetness. Brahman, in its essence, is bliss, but Brahman cannot be considered a source of
bliss, because that would involve a duality, a difference between Brahman and its bliss. By
definition, after all, Brahman is supposed to be free of duality. The concept of the Personality
of Godhead, however, is not limited in that way; He is the fathomless reservoir of wonders,
deeper than millions of oceans. Just as various rivers enter an ocean, many contrary qualities
like oneness and duality enter and mingle within Him.
BB 2.2.182
TEXT 182
TEXT
jva-svarpa yad vastu
para brahma tad eva cet
tad eva sac-cid-nandaghana r-bhagav ca tat
SYNONYMS
jvaof the finite self; svarpamthe identity; yatwhich; vastuentity; param brahma
the Supreme Brahman; tatthat; evaonly; cetif; tatthat; evaonly; sat-cit-nandaof
eternity, knowledge and bliss; ghanamthe embodiment; r-bhagavnthe divine
Personality of Godhead; caand; tatthat.
TRANSLATION
If the identity of the jva, the individual self, were the same as that of the Supreme Brahman,
then the jva would be the full embodiment of eternity, knowledge, and bliss. He would be the
Personality of Godhead Himself.
COMMENTARY
Some philosophers think that God is nothing else than impersonal Brahman, which pervades
the creation with consciousness like the moon illuminating the sky with its rays. These
philosophers may even take support for their idea from rmad-Bhgavatam (1.2.11), in
which it is said, brahmeti paramtmeti bhagavn iti abdyate: The same one Absolute is
called Brahman, Paramtm, and Bhagavn. But this impersonal view does not allow the
conscious self, the jva, any real individual existence apart from Brahman. And as the bhaktistras explain in texts 182 through 188, not much happiness can be derived from the socalled liberation of identifying the jva with Brahman, the Supreme.
BB 2.2.183
TEXT 183
TEXT

tathpi jva-tattvni
tasy eva sammat
ghana-teja-samhasya
tejo-jla yath rave
SYNONYMS
tath apinonetheless; jva-tattvnithe individual souls; tasyaof Him; apartial
expansions;

evasimply;

sammatrecognized;

ghanadense;

tejaof

light;

samhasyaof a mass; teja-jlamthe network of effulgence; yathas; raveof the

sun.
TRANSLATION
But the jvas are recognized as integral parts of the Personality of Godhead. They are like the
network of light that shines forth from the dense mass of light called the sun.
COMMENTARY
Parara and other saintly authorities are of the opinion that the jvas are small, partial
expansions of the Supreme Person. He is the ghana-tejas, the dense source of light, and they
are small particles of light spreading out from Him. Because there are so many jvas, they
pervade the entire universe, just as the rays from the sun provide light and heat for the entire
universe, even though the sun globe is in one place, far away.
BB 2.2.184
TEXT 184
TEXT
nitya-siddhs tato jv
bhinn eva yath rave
aavo visphulig ca
vahner bhag ca vridhe
SYNONYMS
nitya-siddheternally existing; tatatherefore; jvthe finite living beings; bhinn
different; evaindeed; yathlike; raveof the sun; aavathe rays; visphulig
the sparks; caand; vahneof a fire; bhagthe waves; caand; vri-dheof the
ocean.
TRANSLATION
In relation to the Supreme Lord, the eternally existing jvas are distinct, like the rays of the
sun, the sparks of a fire, or the waves of an ocean.
COMMENTARY

Someone may propose that the jvas appear distinct and many by the power of illusion, an
illusion dispelled when liberation is achieved and only pure nondifference remains. This idea
is refuted in this verse and the next. Those who acknowledge that all the Lords energies are
real look upon the jvas not as illusions created by My but as separated expansions of the
Supreme Brahman,. each with its own autonomous existence.
BB 2.2.185
TEXT 185
TEXT
andi-siddhay akty
cid-vilsa-svarpay
mah-yogkhyay tasya
sad te bhedits tata
SYNONYMS
andisince time immemorial; siddhayexisting; aktyby the potency; cit-vilsaof
the Lords spiritual enjoyment; svarpaywhose essential being; mah-yog-khyay
called Mahyog; tasyaHis; sadalways; tethey; bheditseparated; tatathus.
TRANSLATION
By the Supreme Lords eternally existing potency called Mahyog, who is an aspect of His
spiritual splendor, these jvas always stand separate from Him.
COMMENTARY
If the illusory My does not create duality, then from where does it arise? It arises from the
Supreme Lords personal energy, who has always been acting on His behalf. By that energy
the jvas have their separate existence, not as an illusion but in fact. Furthermore, since the
power that maintains the separate identities of the jvas is an eternal energy of the Lord, the
jvas themselves are also eternal. That energy is called Mahyog or Yogamy, meaning that
she can make the impossible possible, as she does when she manifests the distinction between
the whole and the parts of the indivisible Supreme. She is an expansion of the Lords internal
energy, and thus she is not a creator of unreality. r Ka describes her in the Bhagavad-gt
(7.25). Nha praka sarvasya / yogamy-samvta: I am not manifest to everyone, for
I am covered by My Yogamy.
BB 2.2.186
TEXT 186
TEXT
atas tasmd abhinns te

bhinn api sat mat

muktau satym api pryo
bhedas tihed ato hi sa
SYNONYMS
atatherefore; tasmtfrom Him; abhinnnondifferent; tethey; bhinndifferent;
apialthough;

satmby

spiritual

authorities;

matconsidered;

muktauwhen

liberation; satymoccurs; apieven; pryaas a rule; bhedadifference; tihet

remains; atatherefore; hicertainly; sait.
TRANSLATION
Therefore saintly authorities consider the jvas both different and nondifferent from the
Supreme. As a rule, even when the jvas are liberated the difference endures.
COMMENTARY
The jvas are nondifferent from Brahman in that they share with Him the nature of being pure
spiriteternal, conscious, and blissful. Simultaneously, being parts of Him and having other
distinct qualities, they are different from Him. As illustrated in the examples given in Text
184, the parts of a whole, such as the rays of the sun, the sparks of fire, and the waves of an
ocean, are nondifferent from the whole because they partake of the qualities of the whole; yet
they differ from the whole by virtue of being separate, many, and diminutive. The parts and
the whole always remain separate. Thus even r akarcrya has said, mukt api llay
vigraha ktv bhagavanta bhajanti: Even the liberated accept new bodies as their pastime
to worship the Supreme Lord.
This idea is also consistent with statements of the Mah-puras and other scriptures. For
example, rmad-Bhgavatam (6.14.5) states:

muktnm api siddhn

nryaa-paryaa
su-durlabha pranttm
koiv api mah-mune

O great sage, among many millions who are liberated and perfect in knowledge of liberation,
one may be a devotee of Lord Nryaa, or Ka. Such devotees, who are fully peaceful, are
extremely rare.
If upon attaining liberation a person were to merge as one with Brahman, who would remain
to take on a new body for pastimes? Or what liberated soul would engage in bhakti as a

devotee of Lord Nryaa? Having no individual existence separate from Brahman would
disallow the liberated tm from doing any of this. Nor can we explain away the cited
statements by saying that they refer to persons who are jvan-mukta, who have earned
liberation but are still living in material bodies. Such persons already have bodies and
therefore need not assume bodies for pastimes.
The Sixth Canto verse cited above states that some liberated souls worship Nryaa. The
Krtika-mhtmya section of the Padma Pura tells of an advanced sage in a human body
who merged into the Supreme Lord and then later obtained a form similar in appearance to
that of Lord Nryaa. Similarly, in a discourse about fasting on Nsiha-caturda, the
Bhan-nsiha Pura relates how a fallen brhmaa and a prostitute merged into the
Supreme and then again took birth as Prahlda Mahrja and his wife. Many histories like
these serve as evidence that the jva continues its individual existence after liberation. Only as
a concession does the current verse use the word prya (as a general rule) to indicate that
in certain cases the Lord may, by His sweet will, allow someone to attain syujya, the nirva
of entering His body.
BB 2.2.187
TEXT 187
TEXT
sac-cid-nanda-rp
jvn ka-myay
andy-avidyay tattvavismty sastir bhrama
SYNONYMS
sat-cit-nandacomposed of eternity, knowledge, and bliss; rpmwhose real forms;
jvnmof the individual living beings; ka-myayby Kas material energy;
andibeginningless; avidyayby illusion; tattvaof their true identity; vismtyby
forgetting; sastithe cycle of birth and death; bhramadelusion.
TRANSLATION
The original forms of the jvas are made of eternity, knowledge, and bliss, but by the
beginningless illusion of Kas My the jvas forget their true identities and wander
deluded in the cycle of birth and death.
COMMENTARY

This verse and the next answer the following doubt: If the separate individual existence of the
jva continues even in the liberated state, what do the many lifetimes of effort for liberation
actually accomplish?
As explained here, the material energy of the Personality of Godhead Ka creates for the
jvas an illusion that for all practical purposes is without beginning, an illusion that makes
them forget their essential identity as parts of Him and begin wandering in material life. It is
this deluded, aimless life that is unreal, because in truth the jvas do not belong to the world of
birth and death.
BB 2.2.188
TEXT 188
TEXT
muktau sva-tattva-jnena
mypagamato hi sa
nivartate ghannandabrahmnubhavo bhavet
SYNONYMS
muktauin liberation; sva-tattvaof ones true identity; jnenaby knowledge; myof
illusion; apagamataby the cessation; hiindeed; sathat (delusion); nivartateis
eradicated; ghana-nandafull of bliss; brahmaof the Supreme; aaas a portion;
anubhavarealization; bhavetthere is.
TRANSLATION
When a jva is liberated by knowledge of his true self, My ceases to act on him, and his
wandering comes to an end. He then perceives himself to be full of bliss as a small portion of
the Supreme.
COMMENTARY
The jva is liberated when he attains knowledge of his own real identity as pure spirit. The
spiritual self-knowledge one gains in the preliminary stage gives only partial spiritual
happiness, but that stage of liberation can then lead to the full self-realization of Ka
consciousness, in which one finds full ecstasy. Devotees of the Personality of Godhead are
superior to persons who are merely liberated, for though the devotees and the merely liberated
share the same spiritual identity as jvas, the devotees enjoy the special happiness of bhakti in
their worship of the Lord and their realization of His lotus feet.
BB 2.2.189
TEXT 189

TEXT
sva-sdhannurpa hi
phala sarvatra sidhyati
ata svarpa-jnena
sdhye moke lpaka phalam
SYNONYMS
sva-sdhanathe discipline one has performed; anurpamaccording to; hicertainly;
phalamresult; sarvatraeverywhere; sidhyatiis achieved; atathus; svarpaof ones
true identity; jnenaby knowledge; sdhyein the perfection; mokeliberation;
alpakaminsignificant; phalamthe result.
TRANSLATION
In all spheres of activity, the results one achieves match the discipline one has practiced. Thus
in the liberation attained by knowledge of ones own self the result is meager.
COMMENTARY
To clarify their point, the bhakti-stras here introduce the general principle that results come
according to the means one employs. This rule applies to both ordinary and transcendental
life. Scissors cannot do the job of an ax. Nor can methods aimed merely at realizing the jva
soul yield the same result as methods for realizing the Supreme Soul. The sdhana of
acquiring knowledge of the jva soul, who is but a small part of Brahman, gives but a partial,
insignificant result in liberation because the sdhana itself is only partial.
BB 2.2.190
TEXT 190
TEXT
sasra-ytanodvignai
rasa-hnair mumukubhi
bahudh styate moko
yath dyau svarga-kmibhi
SYNONYMS
sasrain the cycle of birth and death; ytanby the torments; udvignaiwho are
disturbed; rasaspiritual taste; hnaiwho lack; mumukubhiby those who aspire for
liberation; bahudhelaborately; styateis praised; mokaliberation; yathas;
dyauheaven; svarga-kmibhiby those who want to go to heaven.
TRANSLATION

Suffering the torments of material existence, and lacking the taste for loving exchanges in true
spiritual life, seekers of liberation profusely glorify liberation, just as persons aspiring for
heaven praise heaven.
COMMENTARY
Why do some transcendentalists describe the happiness of liberation as supreme? Because
they are frustrated with material life and they misunderstand real spiritual life. Their minds
are disturbed by the pains of birth, death, and the other torments of this world, and so they
cannot taste rasa, that special heart-melting spiritual nectar of love that pure devotees have for
the Supreme Lord. In that deprived condition, such frustrated nondevotees develop the desire
to attain liberation. They glorify liberation in many ways, but their words do nothing to make
liberation more than it actually is.
The example given here is that of persons unaware of the faults of Svargaloka, heaven, and
therefore eager to achieve it. They praise heaven profusely, citing such words as these:

yan na dukhena sambhinna

na ca grastam anantaram
abhilopanta ca
sukha tat svarga-vsinm

The happiness of the residents of heaven comes just as desired, stays untainted by misery,
and is not overtaken by misery at the end. (Vdrtha of Gaddhara Bhaa)
Sense enjoyers are unmindful that the residents of Svargaloka quarrel, that they fear losing
their positions, and that their enjoyment of heaven is temporary and tarnished by various
kinds of discomfort.
BB 2.2.191
TEXT 191
TEXT
sukhasya tu par kh
bhaktv eva svato bhavet
tan-maya-r-padmbhojasevin sdhanocit
SYNONYMS
sukhasyaof happiness; tuhowever; par khthe highest degree; bhaktauin
devotional service; evaonly; svataautomatically; bhavetarises; tat-mayafull of that

(happiness); r-pada-ambhojathe blessed lotus feet; sevinmfor those who serve;

sdhanato the discipline; ucitsuitably corresponding.
TRANSLATION
But only in devotional service does the highest degree of happiness naturally arise. That
happiness is the right reward for those who practice serving the Supreme Lords all-blissful
lotus feet.
BB 2.2.192
TEXT 192
TEXT
paramtiaya-prptamahatt-bodhanya hi
par kheti abdyeta
tasynantasya nvadhi
SYNONYMS
paramaultimate; atiayathe peak; prptathat has reached; mahattgreatness;
bodhanyato make known; hiindeed; par khthe highest degree; itithus;
abdyetais termed; tasyaof it; anantasyaendless; nathere is no; avadhilimit.
TRANSLATION
The highest degree indicates greatness that has reached its ultimate peak. But in fact that
endless happiness has no limit.
COMMENTARY
The glories of devotional service are difficult to describe without straining the capacity of
words. The phrase par kh (highest degree) implies that no higher degree exists. But the
happiness of pure devotional service never reaches a final peak. It keeps on increasing
forever. Calling it the par kh of happiness is only a poetic attempt to do it justice with
words available in human language.
BB 2.2.193
TEXT 193
TEXT
tat sukha vardhate bhkam
ananta parama mahat
na tu brahma-sukha muktau
vardhate smavad yata
SYNONYMS

tatthat; sukhamhappiness; vardhateincreases; abhkamconstantly; anantam

endless; paramam mahatsupremely great; nanot; tubut; brahma-sukhamthe
happiness of impersonal Brahman realization; muktauin liberation; vardhateincreases;
sma-vatlimited; yatabecause.
TRANSLATION
That happiness increases endlessly. It is limitless and supremely great. In contrast, the
happiness of Brahman found in liberation never increases, because it is limited.
COMMENTARY
The bhakti-stras here explicitly confirm that the happiness of bhakti increases constantly,
and to dispel any misconception that this increase may eventually come to an end, they further
qualify it as ananta, endless. At every moment, pure devotees experience bhakti-rasa as newer
and newer, sweeter and sweeter, and more and more intense. Because Brahman cannot
develop or transform in any way, the happiness of realizing Brahman is static. When
impersonalists call their brahma-sukha the par kh of happiness, they mean that it has
virtually reached a peak, beyond which it can progress no further.
BB 2.2.194
TEXT 194
TEXT
paramtm para-brahma
sa eva paramevara
ity evam em aikyena
sajtya-bhid hat
SYNONYMS
parama-tmthe Supreme Soul; para-brahmathe Supreme Brahman; saHe; eva
alone; parama-varathe Supreme Lord; iti evamthis being so; emamong them;
aikyenabecause of the oneness; sajtya-bhiddifference of things belonging to the same
category; hatrefuted.
TRANSLATION
The Supreme Lord is also the Supreme Soul and the Supreme Brahman. That these three are
one leaves no chance of sajtya difference in the Supreme.
COMMENTARY
The Vedas are accepted as perfect authority both by impersonalists and by devotees of the
Supreme Lord. But when the Vedic Upaniads declare that there is no duality in the Supreme,
the personalists and the impersonalists understand this in opposite ways. For the Advaita-vd

impersonalists, the oneness of Brahman means that all form and variety are illusion. For the
Vaiavas, however, the Supreme, although one, is full of variety. How this can be so, the
Vedas now begin to explain to Gopa-kumra, starting with two verses discussing the absence
of difference in the Supreme. Differences can be analyzed as being of two kindssajtya and
vijtya. Similar things, like two men, will differ as individuals. This is called sajtya-bheda,
the difference between members of the same category. Dissimilar things, like a man and a
cow, differ by vijtya-bheda, the difference between members of separate categories.
Now, because the jvas are manifestations of Brahman, and because in earlier verses we heard
that the jvas are always distinct as individuals, someone may object that we here find
ourselves facing a Brahman in which there are sajtya differences. That is, Brahman now
seems to consist of members of one category who differ from one another. But this makes no
sense, because it would contradict the very nature of Brahman, which by the definition of the
authoritative Upaniads is ekam (absolutely one) and advayam (allowing of no differences
whatsoever).
Point taken. But how, as expressed by the formula ekam advayam, the Supreme is free of all
dualitiessajtya and vijtyais shown in a different way, in this verse and the next.
Despite our being surrounded by a world full of apparent variety, the impersonalists construe
ekam advayam in its most strictly literal sense, saying that there are absolutely no dualities at
all. But what the Vedas actually mean by these words fits much more sensibly with our
common experience.
How Brahman is ekamthat is, free from sajtya differencesis best understood in the
following way. The impersonal Absolute (para-brahma), the indwelling controller of the jvas
(paramtm), and the Supreme Personality of Godhead (paramevara) are one Absolute Truth.
There is no difference between the three. When that Supreme Absolute, as the Personality of
Godhead, further expands into countless formsgua-avatras, ll-avatras, and so on
these avatras may seem different from one another, but in reality they are one and the same
person. In all His plenary manifestations, He never becomes any less than His full self, in
spite of external appearances. Thus any attempt to analyze the plenary expansions of Godhead
as different members of one category is doomed to fail. Brahman does, however, have
expansions of His energy in the form of the finite living beings, as discussed in the next verse.
BB 2.2.195
TEXT 195
TEXT
sad vaijtyam ptn

jvnm api tattvata

aatvenpy abhinnatvd
vijtya-bhid mt
SYNONYMS
sadalways; vaijtyamnonmembership in the same category; ptnmwho achieve;
jvnmof the finite souls; apihowever; tattvatafactually; aatvenabecause of
being minute parts of the Supreme; apialthough; abhinnatvtdue to their nondifference;
vijtyaof members of different categories; bhidthe difference; mtis eliminated.
TRANSLATION
The jvas always have their own identities, different from that of the Supreme. But they are
parts of the Supreme and cannot exist separate from Him, and this rules out the difference
called vijtya.
COMMENTARY
This verse establishes the actual way that Brahman is advayam, free from all dualities. The
jvas, it is true, belong to categories other than Brahman, such as the category of things that
have finite size. In that sense they are different from Brahman. But in other respects they are
nondifferent from Him: They are expansions of the same creative living force of which
Brahmans own supreme personality consists, and they are His integral parts, naturally
sharing many of His qualities. Thus although they are individuals and eternally remain so,
they are not entirely separate from the Absolute, Brahman, the Supreme Person.
BB 2.2.196
TEXT 196
TEXT
asmin hi bhedbhedkhye
siddhnte smat-su-sammate
yuktyvatrite sarva
niravadya dhruva bhavet
SYNONYMS
asminin this; hiindeed; bheda-abheda-khyecalled bhedbheda, difference and
nondifference; siddhntephilosophical doctrine; asmatby us; su-sammatecompletely
approved; yuktyby logical argument; avatriteintroduced; sarvameverything;
niravadyamirrefutable; dhruvamcertain; bhavetbecomes.
TRANSLATION

We fully approve of this philosophical doctrine, called bhedbheda. Indeed, when it is

presented with logical argument, everything about it is certain and irrefutable.
COMMENTARY
The scriptures dedicated solely to propounding pure devotional service agree with the concept
of bhedbheda and with its logical supporting arguments. With the help of this philosophical
framework for understanding the identities, relationships, and purposes of all things that exist,
the bhakti-stras faultlessly explain the path of devotional service and reconcile all possible
doubts and contradictions, both spoken and unspoken. Thus the presentation of the bhaktistras is definitive (dhruvam).
The impersonalists say that since the jvas come into being from Brahman and are again
absorbed back into Brahman they are altogether nondifferent from Brahman. But even
according to this theory the happiness of impersonal liberation is meager, because that
liberation rules out perception of the totality of Brahman. Waves do arise in one part of an
ocean and dissolve in another, on the oceans shore, and since the waves and the ocean consist
of the same water they are nondifferent. Yet even though the waves, when they dissolve,
again become one with the ocean in the sense that their separate existence is no longer visible,
the waves dont have the same depth as the ocean, nor can they generate precious jewels, so
the waves and the ocean are also different.
Applying the metaphor of the ocean and the waves, one formulation of impersonalist theory
would have it that when jvas attain liberation by merging back into the individual portions of
Brahman from which they originated they again become one with Brahman. But the bhaktistras respond that because the jvas are by their very nature separate and finite they cannot
become the undivided Supreme and enjoy all of His unlimited bliss. On the contrary, even
according to the theory, they continue to exist separately in liberation, retaining their
individuality even in union with the Supreme. This implies that although they are nondifferent
from Brahman they are also in some ways different from Him.
The scriptures accordingly describe that sometimes, by the Supreme Lords special mercy, a
liberated soul merged into oneness with Brahman becomes eager for the joys of bhakti and
once again assumes his distinct identity so that he can have a spiritual body with which to
serve the Lord. On this point r akarcrya-pda has said:

saty api bhedpagame ntha

tavha na mmaknas tvam
smudro hi taraga kva-

ca na samudras traga

My Lord, even when all difference is gone, I am still Yours, though You are not mine. A
wave belongs to the ocean, but surely the ocean does not belong to the wave. (Prrthanapad 3) This statement by crya akara, expressing the basic idea of the bhedbheda
philosophy, is very much to the point. Even after the jvas illusory difference from the Lord
is destroyed his real difference of belonging to the Lord remains. If this were not so, there
would be no meaning to the words ntha tavham (Lord, I am Yours).
The separate river waters cannot literally become the ocean, which has qualities the rivers do
not possess, like the ability to produce gems. The rivers are only said to become one with the
ocean because after they flow into the ocean their separate existence is no longer visible. But
in fact that oneness is unreal. In the same way, liberation as impersonally conceived is unreal,
for it implies that liberation equals nonexistence, like that of an extinguished flame. Again, if
the liberated self has become completely one with Brahman, he has no scope for happiness,
since the liberated self is not supposed to keep the mind and the other faculties of individual
consciousness with which happiness could be tasted.
Even when liberated, the soul remains individual. Thus when the standard scriptures consider
the four kinds of annihilationthe constant degradation of matter, the partial destruction of
the universe at the end of Brahms day, the total destruction of the universe at the end of
Brahms life, and the liberation of individual soulsthe scriptures distinguish between
liberation and total annihilation.
BB 2.2.197
TEXT 197
TEXT
sad prama-bhtnm
asmka mahat tath
vkyni vyavahr ca
prama khalu sarvath
SYNONYMS
sadalways; prama-bhtnmwho are authoritative; asmkamof us; mahatmgreat
souls;

tathalso;

vkynithe

statements;

vyavahrthe

behavior;

pramamstandard evidence; khalucertainly; sarvathin all situations.

TRANSLATION

caand;

We scriptures are always accepted as authoritative. Our words, and the words and behavior of
great souls, are standard evidence in all circumstances.
COMMENTARY
In the opinion of some transcendentalists, the Absolute Truth, eternally one without a second,
becomes differentiated only by the superficial covering of illusion, which makes the one
Absolute falsely appear as many jvas. And when, by knowledge of reality, that false
appearance is stripped away, only the Absolute Truth remains, manifest alone. Thus when
illusion is dispelledthe illusion that arises when circumstantial designations make the jvas
seem to separately existone attains mukti, in which one perceives, as before, the intense
bliss of ones true identity as Brahman. And so, by this reasoning, Brahman realization does
constitute substantial happiness. In mukti, furthermore, according to this view, there is no
longer attraction to the false ego, even in its most subtle forms. Indeed, even the very person
who once relished false happiness from false ego no longer exists. Thus in mukti real
happiness is known, the happiness that comes from realizing the true identity of the self. The
proponents of devotion to the Personality of Godhead may believe that when the personal
identity of r Bhagavn, the embodiment of sac-cid-nanda, is constantly revealed they can
enjoy the most sublime and concentrated bliss, greater than that of liberation, and so they may
claim that bhakti is greater than mukti. But these beliefs are incorrect; the bliss of Brahman is
perfect and complete.
Such are the views of impersonalists. And in texts 197 through 204 the bhakti-stras refute
such views. rmad-Bhgavatam and other bhakti-stras offer many statements in refutation
of the impersonalistic outlook. Here are but a few examples:

tmrm ca munayo
nirgranth apy urukrame
kurvanty ahaituk bhaktim
ittham-bhta-guo hari

Even those who are self-satisfied and unattracted by external, material desires are attracted to
the loving service of r Ka, whose qualities are transcendental and whose activities are
wonderful. Hari, the Personality of Godhead, is called Ka because He has such
transcendentally attractive features. (Bhgavatam 1.7.10)

devn gua-lignm

nuravika-karmam
sattva evaika-manaso
vtti svbhvik tu y
animitt bhgavat
bhakti siddher garyas

The senses, being symbolic representations of the demigods, are naturally inclined to work
as directed by the Vedic injunctions. And as the senses represent the demigods, so the mind
represents the Supreme Personality of Godhead. The minds natural duty is to serve. When
that service spirit is engaged in service to the Personality of Godhead, without any motive,
that devotional service is far better even than salvation [siddhi]. (Bhgavatam 3.25.32)

nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina

Devotees solely engaged in the devotional service of the Supreme Personality of Godhead,
Nryaa, never fear any condition of life. For them the heavenly planets, liberation, and the
hellish planets are all the same, for such devotees are interested only in the service of the
Lord. (Bhgavatam 6.17.28)

duravagamtma-tattva-nigamya tavtta-tano
carita-mahmtbdhi-parivarta-parirama
na parilaanti kecid apavargam apvara te
caraa-saroja-hasa-kula-saga-visa-gh

My Lord, some fortunate souls have gotten relief from the fatigue of material life by diving
into the vast nectar ocean of Your pastimes, which You enact when You manifest Your
personal forms to make known the unfathomable science of the self. These rare souls,
indifferent even to liberation, renounce the happiness of home and family because of
association with devotees who are like flocks of swans enjoying at the lotus of Your feet.
(Bhgavatam 10.87.21)

mahat madhudvi-sevnurakta-manasm abhavo pi phalgu

Indeed, even liberation is insignificant for those whose minds are attracted to the loving
service of Lord Madhudvi. (Bhgavatam 5.14.44)
These authoritative statements of the Bhgavatam and other bhakti-stras are supported by
thousands and thousands of recorded statements by great saintly persons. Vaiavas like r
Nrada, Prahlda, and Hanumn have expressed themselves unequivocally on this topic. For
example, in r Bhakti-rasmta-sindhu (1.2.49) rla Rpa Gosvm refers to this wellknown statement by Hanumn:

bhava-bandha-cchide tasmai
sphaymi na muktaye
bhavn prabhur aha dsa
iti yatra vilupyate

Even though liberation destroys the bondage of material existence, I have no desire for
liberation in which I would forget that You are the master and I am Your servant.
Recent authorities have spoken the same way. For example, the all-knowing commentator on
the important rutis the paramahasa r akarcrya Bhagavatpda has said, mukt api
llay vigraha ktv bhagavanta bhajanti: For pastimes, even those who are liberated
accept new bodies to worship the Supreme Lord. This accords with the Vednta-stra
(1.3.2), which says that Brahman is approached for shelter by persons who are liberated
(muktopaspya-vyapadet). r ukadeva, the four Kumras, and others like them were
attracted to narrations of the pastimes of the Personality of Godhead. And Prahlda,
Hanumn, and others refused to accept moka, even from the Lord Himself.
This evidence from scripture and the words and behavior of saintly persons is authoritative in
all circumstances (sarvath) and at all times (sad). It should never be dismissed as what in
Vedic terms is called artha-vda, mere sectarian verve. The statements of the bhakti-stras
like rmad-Bhgavatam and of great devotees like Nrada, Hanumn, and ukadeva need no
authentication from other evidence; they are always perfect.
BB 2.2.198
TEXT 198
TEXT
tathaitad-anuklni

pur-vttni santi ca
naiva sagacchate tasmd
artha-vdatva-kalpan
SYNONYMS
tathfurthermore; etatthese; anuklnisupporting faithfully; pur-vttniaccounts of
past history; santithere are; caand; nanot; evaindeed; sagacchateis reasonable;
tasmttherefore; artha-vdatvaof being exaggerated praise; kalpanthe presumption.
TRANSLATION
And many historical accounts support these statements we have made. To presume, therefore,
that our words are merely overstated praise is certainly unreasonable.
COMMENTARY
That devotional service is vastly superior to mere liberation is not an idea one should dismiss
as artha-vda, exaggeration, for it has been factually established by ancient histories recorded
in the Puras and other scriptures. The consensus indicated by thousands of accounts from
varied sources is too strong to disregard.
One such account concerns a brhmaa resident of Dvrak whose sons had all died at birth.
Unaware that in fact they had been taken away by Lord Mah-viu to the abode of liberation,
the brhmaa complained to Ka, and Arjuna offered to protect the son born next. But in
spite of Arjunas utmost efforts, that infant mysteriously disappeared soon after birth. Bitterly
reviled by the brhmaa for this failure, Arjuna was about to kill himself in shame, but Ka
brought him to the abode of liberation where they found the sons, whom they then brought to
Dvrak, the abode of devotional service.
In another incident, the three sages Ekata, Dvita, and Trita went to vetadvpa and made a
great effort to achieve darana of the Personality of Godhead. But even though they were
fixed in a level of Brahman realization virtually equal to that of the four Kumras, they were
unable to see the Lord. They were qualified for mukti but not bhakti.
The Fourth Canto of rmad-Bhgavatam describes how Lord Viu visited King Pthu, the
incarnation of the Lords power of rulership. When the Lord urged the king to choose the best
benediction, Pthu Mahrja extolled the Lord with excellent prayers and then said:

tvan-myayddh jana a khaito

yad anyad sta ttmano budha
yath cared bla-hita pit svaya
tath tvam evrhasi na samhitum

My Lord, due to Your illusory energy, all living beings in this material world have forgotten
their real constitutional position, and out of ignorance they always desire the material
happiness of society, friendship, and love. Therefore, please do not ask me to take some
material benefits from You. Rather, as a father, not waiting for the sons demand, does
everything for the benefit of the son, please bestow upon me whatever You think best. The
narration continues:

ity di-rjena nuta sa viva-dk

tam ha rjan mayi bhaktir astu te
diyed dhr mayi te kt yay
my mady tarati sma dustyajm

After hearing Pthu Mahrjas prayer, the Lord, the seer of the universe, said to the king:
My dear king, may you always be blessed by engaging in My devotional service. As you
yourself very intelligently express, only by such purity of purpose can one cross over the
insurmountable illusory energy of My. (Bhgavatam 4.20.3132)
BB 2.2.199
TEXT 199
TEXT
athpy caryam s
nstikatva vitanvat
kipet kalpayitra ta
dustare narakotkare
SYNONYMS
atha apinonetheless; caryambeing carried out in action; sthat (presumption);
nstikatvamfaithlessness; vitanvatexpanding; kipetwill cast; kalpayitramthe
theorizer; tamhim; dustareinsurmountable; narakaof hells; utkareinto a long series.
TRANSLATION
If a theory-maker acts with such a presumption nonetheless, it will fill him with atheistic
delusions and cast him into hells, one after another, from which he will not be able to escape.
COMMENTARY
If one refuses to take seriously the words and behavior of elevated persons and one acts as if
the glories of devotional service were mere exaggerations, he will become an atheist. He will

lose faith in the authority of the Vedic stras, become more and more proud of his own
scholarship, and concoct theories about artha-vda that will earn him hellish punishments
from which he will long be unable to escape. As the Nrada Pura warns:

pureu dvija-reh
sarva-dharma-pravaktu
pravadanty artha-vdatva
ye te naraka-bhjan

O best of brhmaas, the Puras authoritatively teach all aspects of religious life. Those
who say that these Puric teachings are mere artha-vda are sure to suffer in hell.
Such statements are meant to tell proud logicians they must give up their groundless, arrogant
theories and accept that devotional service to the Supreme Lord is even greater than
liberation. Speculators who refuse will fall into the punishments of hell. The philosophy they
should accept has been set forth above, in texts 178 through 181.
To attain liberation by the practices set forth in Vedic scriptures may take many lifetimes.
Most so-called transcendentalists who aim at liberation encounter nothing but frustration.
Therefore, one should understand the endeavor for impersonal liberation to be fruitlessness
and put it aside.
BB 2.2.200
TEXT 200
TEXT
aho lghya katha moko
daitynm api dyate
tair eva strair nindyante
ye go-viprdi-ghtina
SYNONYMS
ahooh; lghyapraiseworthy; kathamwhy; mokaliberation; daitynmof
demons; apieven; dyateit is seen; taiby those; evasame; straiscriptures;
nindyanteare condemned; yewho; go-vipra-diof cows, brhmaas and others;
ghtinakillers.
TRANSLATION
Indeed, how can the scriptures glorify liberation, the liberation outright demons are seen to
achieve, demons those same scriptures condemn, killers even of cows and brhmaas?

COMMENTARY
Here is another easily understood argument. Since we see from scriptural histories that
demons like Kasa and Aghsura achieved liberation, persons of the opposite nature should
not aspire for it. Even scriptures that promote liberation condemn demons who kill cows and
brhmaas and who blaspheme the Vedas and Vedic sacrifices. rmad-Bhgavatam (10.4.40)
portrays this demonic mentality in the advice of King Kasas ministers:

tasmt sarvtman rjan

brhman brahma-vdina
tapasvino yaja-ln
g ca hanmo havir-dugh

O king, we your adherents in all respects shall therefore kill the Vedic brhmaas, the
persons engaged in offering sacrifices and austerities, and the cows that supply milk, which
gives clarified butter for sacrifice.
Demons perform many such atrocities. Therefore the destination they attain should also be
considered abominable.
BB 2.2.210
TEXT 201
TEXT
sarvath pratiyogitva
yat sdhutvsuratvayo
tat sdhaneu sdhye ca
vaipartya kilocitam
SYNONYMS
sarvathin all respects; pratiyogitvamcontrariness; yatwhich; sdhutvaof being
saintly; asuratvayoand of being a demon; tatthat; sdhaneuin the disciplines;
sdhyein the goal; caand; vaipartyamopposite nature; kilaindeed; ucitam
appropriate.
TRANSLATION
Saints and demons are in all respects opposite in nature. It is therefore only fitting that they be
opposite in their disciplines and goals.
COMMENTARY

In personal character and behavior, devotees of the Supreme Lord completely differ from His
enemies. And so the goal of their lives and the disciplines they practice to achieve that goal
also completely differ. Devotees practice worshiping the Personality of Godhead and
meditating on His lotus feet, and demons practice just the oppositethey cultivate the
understanding that their own self is one with the Supreme. The goal of the devotees is premabhakti; the goal of the demons, mukti.
Granted, the bhakti-stras sometimes equate devotional service and hatred of the Lord
because they both give spiritual results. For example, we find in the Tenth Canto of rmadBhgavatam (10.87.23):

nibhta-marun-mano-ka-dha-yoga-yujo hdi yan

munaya upsate tad arayo pi yayu smarat
striya uragendra-bhoga-bhuja-daa-viakta-dhiyo
vayam api te sam sama-do ghri-saroja-sudh

Simply by always thinking of the Lord, His enemies attained the same Supreme Truth whom
sages worship, fixed in yoga, by controlling their breath, mind, and senses. Similarly, we
rutis, who generally see You as all-pervading, will achieve from Your lotus feet the same
nectar Your consorts relish by their loving attraction to Your mighty serpentine arms, for You
look upon us and Your consorts in the same way. And in the Seventh Canto [SB 7.1.30]
Nrada Muni says:

kmd dved bhayt snehd yath bhaktyevare mana

veya tad-agha hitv bahavas tad-gati gat

Whether by lust, enmity, fear, affection, or devotional service, many, many persons have
attained liberation simply by thinking of Ka with great attention and giving up sinful acts.
The real message of these verses, however, is that loving the Supreme Lord and hating Him
are equal only in the sense that they both release one from the material cycle of birth and
death and they both demonstrate the potency of remembering the Supreme Lord, seeing Him,
and receiving His mercy.
At one point in the Seventh Canto (7.1.27) Nrada even seems to glorify hatred of the Lord:

yath vairnubandhenar

martyas tan-mayatm iytna tath bhakti-yogena

iti me nicit mati

By devotional service one cannot achieve such intense absorption in thought of the Supreme
Personality of Godhead as one can through enmity toward Him. That is my opinion.
According to Santana Gosvm, however, this is just Nradas clever way of expressing the
natural satisfaction he feels in the devotional service of the Lord and the depth and boldness
of his pure love for the Lord. Otherwise how could he have spoken thus in the royal assembly
of a great Vaiava like Yudhihira Mahrja and in the presence of r Kadeva, the
supreme teacher and eager connoisseur of the rasas of devotional service?
Another explanation of Nradas peculiar praise of hatred toward the Supreme Lord is that he
is subtly ridiculing the impersonal liberation of syujya, merging into the existence of the
Supreme. What he is actually saying, then, is that by being inimical to the Lord one achieves
only the worthless state of becoming one with the Lord (tan-mayat).
BB 2.2.202
TEXT 202
TEXT
ka-bhaktyaiva sdhutva
sdhana parama hi s
tay sdhya tad-aghry-abjayugala parama phalam
SYNONYMS
ka-bhaktyby devotion to Ka; evaonly; sdhutvamsainthood; sdhanamthe
discipline; paramamhighest; hicertainly; sit; tayby it; sdhyamthe goal; tat
His; aghri-abjaof lotus feet; yugalamthe pair; paramamthe highest; phalamgoal.
TRANSLATION
One becomes saintly only by devotion to Ka. That is the highest means of spiritual
attainment, and it brings one to the highest goalLord Kas lotus feet.
COMMENTARY
Persons who adhere to prescribed ritual duties and those who cultivate Vedic knowledge may
be considered serious spiritual practitioners by the general public, but confidential devotees
know that only devotional service to r Ka is fully spiritual and that all other practices are
only of relative value. Thus the real sdhus are Kas pure devotees. In rmad-Bhgavatam

(9.4.63, 68), after Durvs Muni suffers embarrassment in his encounter with the great
devotee Ambara Mahrja, Lord Viu Himself says to Durvs:

aha bhakta-pardhnor
hy asvatantra iva dvija
sdhubhir grasta-hdayor
bhaktair bhakta-jana-priya

I am completely under the control of My devotees. Indeed, I am not at all independent.

Because My devotees are completely devoid of material desires, I sit only within the cores of
their hearts. What to speak of My devotees, even the devotees of My devotees are very dear to
Me.

sdhavo hdaya mahya

sdhn hdaya tv aham
mad-anyat te na jnanti
nha tebhyo mang api

The pure devotee is always within the core of My heart, and I am always in the heart of the
pure devotee. My devotees do not know anyone but Me, and I do not know anyone but them.
Devotional service to Ka is the best spiritual practice because it leads to the attainment of
Kas lotus feet. Other practices, like karma, jna, and vairgya, are of value only when
they play a subordinate role by helping one develop pure bhakti. Kas lotus feet are the
supreme goal of life, unequaled by any other achievement, including realization of Brahman.
BB 2.2.203
TEXT 203
TEXT
tad-bhakti-rasikn tu
mahat tattva-vedinm
sdhy tac-carambhojamakarandtmikaiva s
SYNONYMS
tatHis; bhaktifor the pure devotional service; rasiknmof those who have a real taste;
tubut; mahatmwho are great souls; tattva-vedinmand who have systematic

knowledge of the truth; sdhythe goal; tatHis; caraa-ambhojaat the lotus feet;
makarandathe nectar; tmikconsisting of; evaonly; sit (bhakti).
TRANSLATION
And for those great souls who know the truth and have a taste for the nectar of pure
devotional service, that nectar of serving at Lord Kas lotus feet is itself the goal.
COMMENTARY
Although one may easily understand that devotional service is greater than impersonal
liberation and is therefore the ultimate goal of life, one might still ask how it can also be the
means (sdhana) to attain that goal. This verse points out that the intimate devotees of Ka
enjoy the taste of transcendental rasas, loving exchanges, which are described as fragrant,
cool honey exuding from His lotus feet. The rare souls who are greedy to taste such rasas
know a pleasure far superior to any other. Even the ecstasy derived from seeing the Supreme
Lord in person seems pale compared to the ecstasy of serving Him in ones eternal
relationship with Him. This will be explained more elaborately later on in r Bhadbhgavatmta.
Those who aspire to realize the impersonal Brahman may achieve realization in various ways.
They may become tmrma (joyful in the self) and jvan-mukta (liberated even within this
life). Nonetheless, even the most perfect impersonalist actually knows only the cessation of
material pain. But Vaiava devotees, whether they have attained Vaikuha or still live in
material bodies, by the mercy of the Lord enjoy the most intense and positive spiritual
happiness.
BB 2.2.204
TEXT 204
TEXT
s karma-jna-vairgypekakasya na sidhyati
para r-ka-kpay
tan-mtrpekakasya hi
SYNONYMS
sthat (goal of life); karmaon fruitive work; jnaknowledge; vairgyaand
renunciation; apekakasyafor one who depends; na sidhyatiis not achieved; param
only; r-kaof r Ka; kpayby the mercy; taton that (devotional service);
mtraonly; apekakasyafor one who depends; hiindeed.
TRANSLATION

By one who cares for knowledge, renunciation, or material success, that goal cannot be
achieved. It is only for one who by r Kas mercy depends on Kas devotional service
and nothing else.
COMMENTARY
To further clarify how to achieve pure devotional service, in this verse the bhakti-stras say
that devotees of the Lord are uninterested in karma, jna, vairgya, and other methods of
advancement. Karma here means acting according to ones prescribed duty, jna means
understanding the difference between spirit and matter (tm and antm), and vairgya
means aloofness from sense gratification and other material attractions. A person who relies
on karma, jna, vairgya, or any other such method cannot achieve bhakti, because bhakti is
achieved only by r Kas mercy.
But then, since r Ka is naturally compassionate to every soul, why doesnt everyone
obtain pure devotional service? The bhakti-stras answer that the special mercy of devotional
service acts only when a candidate has no interest in karma, jna, or anything other than
bhakti. Only such a person will be receptive to Kas special mercy. As Lord Brahm says
in the Tenth Canto of rmad-Bhgavatam (10.14.8):

tat te nukamp su-samkamo

bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him,
and all the while patiently suffers the reactions of his past misdeeds, offering You respectful
obeisances with his body, words, and heart, is surely eligible for liberation, for it has become
his rightful claim.
In this verse the phrase mukti-pade, which tells the goal for which one is eligible, should be
correctly understood. The phrase can be explained in several ways. In one sense it indicates
the place (pada) where the highest ecstasy is manifest, namely r Vaikuha. In another sense
pada means fruit, so mukti-pada means the ultimate fruit of liberationin other words, pure
devotional service. In yet another sense, pada means feet, so mukti-pada means that which
has liberation at its feetagain, the path of devotional practice, because bhakti conquers and
subjugates mukti. And in still another sense, according to an established convention, the idea
of mukti, cessation of material existence, should be understood to refer directly to bhakti

itself. Following this last meaning, the word apavargasynonymous with muktiis used as
follows in the Fifth Canto of the Bhgavatam (5.19.1920):

apavarga ca bhavati. yo sau bhagavati sarva-bhttmany antmye nirukte nilayane

paramtmani vsudeve nanya-nimitta-bhakti-yoga-lakao nn-gati-nimittvidy-granthirandhana-dvrea yad hi mah-purua-purua-prasaga.

One may also achieve apavarga. After many, many births, when the results of ones pious
activities mature, one gets an opportunity to associate with pure devotees. Then one is able to
cut the knot of bondage to ignorance, which bound him because of varied fruitive activities.
As a result of associating with devotees, one gradually renders service to Lord Vsudeva, who
is transcendental, free from attachment to the material world, beyond the mind and words, and
independent of everything else. That devotional service to Lord Vsudeva (bhakti-yoga) is the
real path of liberation. Lord Vsudeva is antmya (devoid of the attachment and other faults
that arise in the conditioned self). He is also anirukta (beyond the scope of words) and
anilayana (independent of any other shelter). Pure devotion for Him without ulterior motives
is true mukti.
In rmad-Bhgavatam (11.20.35) Lord Ka confirms in His own words that renunciation of
material motives is a prerequisite for bhakti:

nairapekya para prhur

nireyasam analpakam
tasmn nirio bhaktir
nirapekasya me bhavet

Complete detachment, it is said, is the highest stage of liberation. Therefore, one who is
detached and does not pursue personal rewards can achieve loving devotional service unto
Me. Here Ka indicates that the highest goal, or the only real goal of life, is indifference to
sense gratification and everything else material. Or, to put it another way, the highest good
can be achieved by the person who becomes indifferent to material things. That highest good
is called liberation. But a person who is completely detached is indifferent even to liberation
and the means of achieving itknowledge, detachment, and so on. Therefore, such a person
can achieve pure devotional service to Ka.
In r Viu Pura (3.8.9), Aurva i tells King Sagara:

varramcra-vatr
puruea para pumn
viur rdhyate panthr
nnyat tat-toa-kraam

The Supreme Personality of Godhead, Lord Viu, is worshiped by the proper execution of
prescribed duties in the system of vara and rama. There is no other way to satisfy the
Lord. One who adheres to this varrama-dharma does not cease from all activity, thinking
his lifes work complete. Yet he does nothing else (nnyat) than worship Lord Viu.
This statement from the Viu Pura clearly implies that worship of Lord Viu is the
summit of all varrama duties. Other than worship of Lord Viu, no path (panth)
neither karma, nor jna, nor any other processis a cause of the Lords satisfaction (tat-toakraam). These other methods have no independent power to satisfy Lord Viu. Therefore
unless they are engaged in the service of bhakti they are useless.
Nevertheless, the Lord enjoins that varrama duties should not be given up:

ruti-smt mamaivjer
yas te ullaghya vartate
j-cched mama drohr
mad-bhakto pi na vaiava

The ruti and smti comprise My orders. If someone violates these scriptures, he breaks My
commands and thus becomes My opponent. Even if he professes to be My devotee he is not a
Vaiava.
The Lord says this because performing varrama duties can help one progress toward the
path of devotional service. At least in the lower stages of spiritual development, one should
not abandon ones prescribed duties. The duties of varrama must be maintained, especially
by persons who are on the pravtti-mrga, the path of material development, and who lack
faith in the transcendental process of bhakti.
The Supreme Lord makes statements like these to encourage people to adhere strictly to their
prescribed religious duties. However, many other statements throughout the revealed
scriptures also say that the scope of obligatory material duties is limited. Such duties, limited
also in their benefits, may be ignored without harm when they conflict with more important

spiritual responsibilities. Thus devotees dedicated to the path of bhakti are not considered
fallen if they fail to carry out some of their karmic commitments. As declared by the
Personality of Godhead in r Padma Pura:

mat-karma kurvat pus

kriy-lopo bhaved yadi
te karmi kurvanti
tisra koyo maharaya

If persons doing My work fail to execute some other karmic duties, thirty million exalted
sages carry out those commitments on their behalf. Similarly, in the same Pura, Devadyuti
prays:

yasmin jte na kurvanti

karma caiva rutritam
nirea jagan-mitr
uddha brahma nammi tam

Persons who know this pure Supreme cease performing the duties enjoined by the rutis, lose
all ambitions, and become friends of the whole world. To Him I bow down.
If devotees abandon their karmic duties merely by learning theoretically about the Supreme
Lord, what then of those who take full shelter of Him and engage in His personal service?
Thus Lord Ka says in the Eleventh Canto of rmad-Bhgavatam (11.20.9):

tvat karmi kurvta

na nirvidyeta yvat
mat-kath-ravadau v
raddh yvan na jyate

As long as one is not satiated by fruitive activity and has not awakened his taste for the
methods of devotional service, such as hearing topics about Me, one has to act according to
the regulative principles of the Vedic injunctions. This implies that one who does develop a
taste for devotional service is no longer bound to the Vedic regulations for mundane karmic

life. As expressed here by the emphatic word v, devotees attracted to hearing and chanting
about the Supreme Lord are not interested in anything else.

mahntas te sama-citt prant

vimanyava suhda sdhavo ye

The mahtms are equipoised. They see no difference between one living entity and another.
They are very peaceful, fully engaged in devotional service, devoid of anger, and friendly to
all. They do not behave in any abominable way.

ye v maye kta-sauhdrth
janeu dehambhara-vrtikeu
gheu jytmaja-rti-matsu
na prti-yukt yvad-arth ca loke

Concerned only with reviving Ka consciousness and increasing their love of Godhead,
they do not like to do anything unrelated to Ka. They are not interested in mingling with
people who are busy maintaining their bodies, eating, sleeping, mating, and defending. They
are not attached to their homes, although they may be householders. Nor are they attached to
wives, children, friends, or wealth. Yet they are not indifferent to the execution of their duties.
Such people collect only enough money to keep the body and soul together. (Bhgavatam
5.5.23)
Vaiavas are free from the good and bad karmic reactions to obeying or violating the Vedic
injunctions:
na mayy eknta-bhaktn
gua-doodbhav gu
sdhn sama-cittn
buddhe param upeyum

Material piety and sin, which arise from the good and evil of this world, cannot exist within
My unalloyed devotees. Such devotees, free from material hankering, maintain steady
spiritual consciousness in all circumstances, for they have achieved Me, the Supreme Lord,
who am beyond anything that can be conceived by material intelligence. (Bhgavatam
11.20.36)

In the Padma Pura (Uttara 71.100), Lord iva has summed up the essence of all Vedic
duties in these famous words:
smartavya satata viur
vismartavyo na jtu cit
sarve vidhi-niedh syur
etayor api kikar

Lord Viu should always be remembered and never forgotten. All injunctions and
prohibitions are servants of these two rules. When one remembers Lord Viu one has
fulfilled all Vedic injunctions, because remembering Him awakens all auspiciousness. And
when one forgets Him one has violated all prohibitions, because all sins are born from that
forgetfulness. Thus, rather than strive for anything else, everyone should endeavor to follow
these two rules.
BB 2.2.205
TEXT 205
TEXT
karma vikepaka tasy
vairgya rasa-oakam
jna hni-kara tat tac
chodhita tv anuyti tm
SYNONYMS
karmaritual duties; vikepakama distraction; tasyto that (devotional service);
vairgyamrenunciation; rasathe transcendental taste; oakamcausing to dry up;
jnamknowledge; hni-karamharmful; tat tateach of these; odhitamrectified; tu
but; anuytifaithfully serves; tmher.
TRANSLATION
Ritual duties distract one from devotional service, renunciation dries up ones transcendental
taste for her, and knowledge can do her harm. But these three, when purified, faithfully serve
her.
COMMENTARY
Serious Vaiavas should give up whatever does not serve the purpose of pure devotional
service. The karma-ka injunctions of the Vedas obscure the path of devotion with
hundreds of obligatory rituals, and practicing detachment from all worldly things dries up the
attractive taste of devotional practice. The indifference recommended in devotional service,

however, is distinct from the renunciation undertaken by impersonalists, because devotional

renunciation selectively turns away only those things that cannot be used in the Lords
service. This is described in rmad-Bhgavatam (11.2.42). Bhakti parenubhavo viraktir/
anyatra caia trika eka-kla: Devotion, direct experience of the Supreme Lord, and
detachment from other thingsthese three occur simultaneously for one who has taken
shelter of the Supreme Personality of Godhead. The pursuit of knowledge weakens bhakti
because realizing such truths as the divine nature of the self gives one a feeling of selfsatisfaction that quells the strong urge needed to enter the Supreme Lords service.
Thus the transcendental Lord has said in rmad-Bhgavatam (10.20.3133):
tasmn mad-bhakti-yuktasya
yogino vai mad-tmana
na jna na ca vairgya
prya reyo bhaved iha
yat karmabhir yat tapas
jna-vairgyata ca yat
yogena dna-dharmea
reyobhir itarair api
sarva mad-bhakti-yogena
mad-bhakto labhate jas
svargpavarga mad-dhma
kathacid yadi vchati

And so, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation
of knowledge and renunciation is generally not the means of achieving the highest perfection
within this world. Whatever can be achieved by fruitive activities, or penance, or knowledge,
or detachment, mystic yoga, charity, religious duties, or other means of perfecting lifeall
this My devotee easily achieves through loving service unto Me. If somehow My devotee
desires promotion to heaven, or liberation, or residence in My abode, he easily achieves such
blessings.
In the first of these verses from the Eleventh Canto, the word prya (for the most part)
indicates that duties, knowledge, and detachment may sometimes help to some extent. Thus
the bhakti-stras here state that karma, jna, and vairgya may be useful if subordinate to
the purpose of bhakti. Purified of their faults, they can serve devotional service, especially as
initial aids to devotional practice. As stated in the Yoga-vsiha-rmyaa:

janmntara-sahasreu
tapo-dna-samdhibhi
nar ka-ppn
ke bhakti prajyate

Devotion to Ka arises in persons whose sinful reactions have been diminished by

austerities, charity, and meditation performed in thousands of consecutive births. When
karma, vairgya, and jna are suitably purified, they can each assist in preparing a spiritual
aspirant for the practice of bhakti. Thus karma purified of desire for the fruits of endeavor
becomes work done only for the pleasure of the Supreme Lord; vairgya, developed to the
stage of indifference to liberation, becomes a stimulant for the eagerness to serve the Lord;
and jna, freed from the conception of total oneness, becomes transformed into
contemplation of oneself as belonging to the Lord and into meditation on the glories of
devotional service.
BB 2.2.206
TEXT 206
TEXT
tmrm ca bhagavatkpay bhakta-sagata
santyajya brahma-nihatva
bhakti-mrga vianty ata
SYNONYMS
tma-rmself-satisfied sages; caand; bhagavatof the Personality of Godhead;
kpayby the mercy; bhaktaof His devotees; sagataby the association; santyajya
giving up; brahmato impersonalism; nihatvamattachment; bhaktiof devotional
service; mrgamthe path; viantithey enter; atathen.
TRANSLATION
By the mercy of the Personality of Godhead and by company with His devotees, sages who
take pleasure in the self can give up their attachment to the impersonal Supreme and enter the
path of devotional service.
COMMENTARY
Because bhakti is vastly superior to mukti, impersonalists who have actually realized the
Lords Brahman feature sometimes give up their meditation on the formless to engage in
devotional service. In a prayer to Lord Ka in rmad-Bhgavatam (11.29.3) r Uddhava

confirms that the swanlike men who are already liberated can make further progress by
entering the path of devotional service:
athta nanda-dugha padmbuja
has rayerann aravinda-locana
sukha nu vivevara yoga-karmabhis
tvan-myaym vihat na mnina

Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your
lotus feet, the source of all transcendental ecstasy. But men who take pride in their
accomplishments in yoga and karma fail to take shelter of You and are defeated by Your
illusory energy.
How can impersonalists be elevated to the Lords devotional service? Only by the mercy of
the Lord. Because the Personality of Godhead is eager to display the greatness of His
devotees and His devotional service, He sometimes blesses self-contented impersonalists by
arranging opportunities for them to associate favorably with His devotees. Then the
impersonalists, their discrimination refined by the influence of the devotees, can recognize
just how insignificant is liberation. They then give up their hopes for liberation, give up all the
trouble it entails, become attracted to the Supreme Lords glories, and enter the path of bhakti
to serve the Lord in various ways.
BB 2.2.207
TEXT 207
TEXT
mukt csya tay akty
sac-cid-nanda-dehitm
prpits te bhajante ta
tdai karaair harim
SYNONYMS
muktliberated souls; caand; asyaHis; tayby that; aktypotency; sat-citnandaof eternity, knowledge and bliss; dehitmpossession of bodies; prpit
attaining; tethey; bhajanteworship; tamHim; tdaiwith such; karaaisenses;
harimLord Hari.
TRANSLATION

The Lords personal energy grants those liberated souls spiritual bodies of eternity,
knowledge, and bliss. And with the spiritual senses thus acquired, those souls worship Lord
Hari.
COMMENTARY
Impersonalists who are jvan-mukta, liberated even in this life, can be elevated to devotional
service because they are still living in material bodies. But what of those who have attained
complete liberation and no longer have material bodies? Without a body and senses, how is it
possible to serve the Supreme Lord by the devotional methods like hearing, chanting,
worshiping, and offering prayers?
To clear this doubt, the bhakti-stras here indicate that even the liberated souls who have
merged into Brahman continue to exist as individual persons, even though they may be
called mukta and siddha. Using these two words, Mahrja Parkit states in the Sixth Canto
of rmad-Bhgavatam (6.14.5):
muktnm api siddhn
nryaa-paryaa
su-durlabha pranttm
koiv api mah-mune
O great sage, among many millions who are liberated and perfect in knowledge of liberation,
one may be a devotee of Lord Nryaa, or Ka. Such devotees, who are fully peaceful, are
extremely rare. Impersonalists generally imagine themselves perfect and liberated, and
among them a very few may actually attain impersonal liberation. But those rare souls, like all
others, are eternal servants of Hari, the all-attractive Lord. Out of millions of such rare
liberated impersonalists, one very fortunate soul may realize this natural fact. Since
intelligence is dormant in the merged soul, it can be reawakened. Even the liberated souls
who have merged into the formless divine light of the spiritual sky retain their eternal spiritual
bodies, complete with spiritual mind and senses. Nothing, even liberation, can ever deprive a
jva of these assets. Thus when a liberated soul gains the favor of the Supreme Lords
personal energy, his spiritual body and senses are reawakened for hearing and chanting the
glories of Lord Hari and acting in other ways for the Lords pleasure.
BB 2.2.208
TEXT 208
TEXT
svrmat tv ahakratyga-mtrea sidhyati

su-karo tva tat-tygo

matas tat-tattva-vedibhi
SYNONYMS
sva-rmatthe state of satisfaction in the self; tubut; ahakraof false ego; tygaby
the abandonment; mtreamerely; sidhyatiis achieved; su-karaeasy to do; atva
very; tatof that (false ego); tygaabandonment; matais considered; tatabout Him;
tattvathe scientific truth; vedibhiby those who understand.
TRANSLATION
One can attain the state of satisfaction in the self merely by abandoning false ego. Those who
understand the Supreme Lord in scientific truth think this very easy to do.
COMMENTARY
According to the impersonalists, the satisfaction found in realizing ones identity with the
Supreme is the final goal of existence. Vaiavas are naive, the impersonalists think, to insist
that devotion to the personal aspect of the Supreme is a higher goal than the perfect
satisfaction of the self. The impersonalists, therefore, criticize the Vaiavas as follows: You
devotees of Bhagavn believe that one cannot achieve anything of spiritual worth unless one
has performed at least a little devotional service to the Supreme Lord. In your view, unless
one first earns some devotional credits one cannot obtain even the material opulences found
on the various planets up to Brahmaloka, what to speak of ultimately realizing Brahman and
becoming fully satisfied in the self.
How, then, can one possibly attain the satisfaction of the self? If you say By having first
performed some devotional service, you contradict yourselves, because that would render
meaningless the scriptural statement you have citedEven liberated sages become devotees
and perform devotional service. One cannot start in the future something one has already
begun.
One feasible explanation of that statement is that even if by performing some devotional
service one has achieved the ultimate goal of lifethe satisfaction of the selfattraction to
devotional service may still persist, just as subtle remnants of desire for sense gratification
may persist for some time even after one has earned liberation. Even though a liberated
person has nothing more to achieve, he may still like to continue doing devotional service
simply because he is attracted to the Supreme Lords personal qualities. The persistent urge
for reciprocation with a personal Lord is the only reason for such behavior. Eventually this
devotional conditioning will also subside, and the fully matured soul will finally realize
himself to be absolutely one with the Supreme.

You Vaiavas certainly place great faith in the attractive power of a personal God and His
qualities. According to your Vaiava doctrine, liberation is only a minor by-product of
devotional service, whose main result is the attainment of love for the Supreme Lords lotus
feet. So you imagine that by the supposed mercy of the Personality of Godhead and the good
association of His devotees, even after one has achieved the final goal of lifesatisfaction in
the selfone will decide that this goal is of little value and reject it in favor of devotional
service. But for you to acknowledge that devotional service leads to satisfaction in the self is
logically inconsistent. In this way you are negating the real importance of lifes goal.
In texts 208 through 211 the bhakti-stras dispel these doubts. First they point out that one
can easily achieve satisfaction in the self merely by giving up false ego; no engagement in
devotional service is required. But how can one give up false ego without having performed
any devotional service? The bhakti-stras cite the opinions of authorities like r Vasiha,
who know the nature of false ego. According to such authorities, abandoning false ego is
easy. The Yoga-vsiha-rmyaa states:
api pupvadaland
api netra-nimlant
su-karo hakti-tygo
matas tat-tattva-vedibhi
In the opinion of those who factually understand false ego, giving it up is easier than picking
a flower or closing ones eyes.
A nondevotee may ask, Since devotional service is a type of activity and all activities are
driven by ego, how can devotional service develop after ego has been left aside? This
question comes from a misunderstanding of the Supreme Lords personal energies. Just as one
of His special energies provides liberated Vaiavas with spiritual bodies, another gives them
a transcendental ego, the attitude that I am His servant. With this spiritual ego, pure
devotional service is easily obtained.
BB 2.2.209
TEXT 209
TEXT
avntara-phala bhakter
eva mokdi yady api
tathpi ntmrmatva
grhya prema-virodhi yat
SYNONYMS

avntaraintermediate; phalamfruits; bhakteof devotional service; evaindeed;

moka-diliberation and so on; yadi apieven though; tath apistill; nanot; tmarmatvamself-satisfaction; grhyamworth accepting; premapure love of God;
virodhiobstructing; yatwhich.
TRANSLATION
Even though liberation and its effects are natural by-products of devotional service, devotees
do not regard satisfaction in the self as worth taking, for it obstructs pure love of God.
COMMENTARY
Arent Vaiavas also joyful in the self? Dont they also have full knowledge and the mystic
perfections of yoga? Yes, their practices of hearing and chanting about the Lord and serving
Him bring them these benefits automatically as intermediate results, just as a fire lit for
cooking will first dispel darkness and cold. The self-delight of impersonal liberation,
however, is not recommended for devotees of the Lord; they should avoid it even though they
have it easily available. Devotees should reject anything that obstructs or slows their progress
toward pure love of God.
BB 2.2.210
TEXT 210
TEXT
bhakte phala para prema
tpty-abhva-svabhvakam
avntara-phalev etad
ati-heya sat matam
SYNONYMS
bhakteof devotional service; phalamthe fruit; paramultimate; premapure love;
tptiof

satiation;

abhvalack;

svabhvakamwhose

characteristic;

avntara

intermediate; phaleuamong the fruits; etatthis (self-satisfaction); ati-heyamvery

undesirable; satmby saintly authorities; matamconsidered.
TRANSLATION
The final fruit of devotional service is prema, in which, by its nature, one will never be
satiated. Saintly authorities deem self-satisfaction the most unwanted secondary fruit of
prema.
COMMENTARY
A devotee who relishes prema is never satisfied with himself but always wants to surrender
more and more for the satisfaction of his Lord. Thus experts in the science of devotional

ecstasies condemn self-satisfaction as the most harmful impediment to bhakti. Of all the
secondary fruits available to advancing Vaiavas, self-satisfaction is the one they should
most carefully avoid. There is room for only very few exceptions. For example, satisfaction in
the self may be all right for some time for a person trying to take shelter of the Supreme Lord
but unable to give up hankering for liberation. Or the offerings of self-satisfaction and other
perfections that come with the attainment of Brahman may entice an ignorant nondevotee to
begin devotional service. These perfections are in fact opulences of the Supreme Person, and
so they can attract certain kinds of persons toward Him.
BB 2.2.211
TEXT 211
TEXT
bhakti vinpi tat-siddhv
asantoo bhaven na tat
rmad-bhgavatendr
mate sa hi guo mahn
SYNONYMS
bhaktimdevotion; vinwithout; apieven; tatof that (self-satisfaction); siddhauin
the achievement; asantoadissatisfaction; bhavet nathere need not be; tatthat; rmatbhgavataof the blessed Vaiavas; indrmof the leaders; matein the opinion; sa
that; hiindeed; guaa good quality; mahnconsiderable.
TRANSLATION
There is no reason to be unhappy if someone attains self-satisfaction without devotion to the
Supreme Lord. The leaders of the saintly Vaiavas consider such an occurrence very good.
COMMENTARY
What is wrong if something so useless and contemptible as tmrmat, satisfaction in the
self, arises when devotional service has not been performed? Bhakti is a precious jewel,
tmrmat but a piece of straw. Wise devotees, therefore, are not bothered if satisfaction in
the self is achieved without devotional service. Compared to the magic touchstone of devotion
for the Personality of Godheads lotus feet, impersonal satisfaction in the self is abominable, a
cause of misery only, like life in hell. The great authorities in the science of devotional service
are pleased to see this contrast between the rare treasure of bhakti and the worthless
attainment of tmrmat because it highlights the superexcellence of pure devotion. And if
someone foolishly strives for mukti but fails, that also is very good.
BB 2.2.212

TEXT 212
TEXT
tad-dhetu citta-uddhir v
sva-dharmcra-bhaktita
bhyys tv alpaka bhakter
ntary su-mahat phala
SYNONYMS
tatof that (self-satisfaction); hetuthe cause; cittaof the heart; uddhipurification;
vor; sva-dharmaones prescribed duties; craof executing; bhaktitafrom the
devotional service; bhyyexternal; tubut; alpakaminsignificant; bhaktefrom
devotional service; ntaryfrom the internal; su-mahatgreatest; phalamthe result.
TRANSLATION
Or, from another point of view: Purity of heart, which is the cause of satisfaction in the self,
may come about from performing ones prescribed dutiesand this, after all, is a kind of
devotional service. Thus, the result that comes from the external form of devotional service is
paltry, and from the internal form sublime.
COMMENTARY
After all this discussion, some Vaiavas may still insist on the principle that nothing at all
can be achieved without at least a touch of bhakti. To satisfy them, the bhakti-stras here
look at the topic from another angle, as indicated by the word v (or else). The selfsatisfaction aspired for by impersonalists arises from purified consciousness, which one may
achieve by fulfilling ones duties within the varrama system. And since performing such
duties is a type of devotional service mixed with karma, it is true that even for an
impersonalist success depends on bhakti.
In case someone objects that the fruit of devotional service cannot be satisfaction in the self
but only love of God and nothing else, the bhakti-stras further say that following ones
Vedic obligations is only devotional service in an external form. As such it results in mere
self-satisfaction, whereas the essential form of devotional servicethrough hearing and
chanting about the Lord, remembering Him, and so onbears the most desirable fruit, that of
prema.
BB 2.2.213
TEXT 213
TEXT
nijtmrmat-pacd

bhajat tat-padmbujam
nirvighnam acirt sidhyed
bhakti-nih-mah-sukham
SYNONYMS
nijaones own; tma-rmatself-satisfaction; pactafter; bhajatmfor those who
worship; tatHis; pada-ambujamlotus feet; nirvighnamwithout obstacles; acirt
quickly; sidhyetcan be obtained; bhaktiin pure devotional service; nihof firm
conviction; mah-sukhamthe great happiness.
TRANSLATION
After achieving impersonal self-satisfaction, some begin worshiping the Lords lotus feet, and
without hardship they quickly obtain the abundant happiness of being fixed in devotional
service.
COMMENTARY
Of those who achieve satisfaction in the self, a rare few somehow particularly favored by the
Supreme Lord give up their self-satisfaction to worship Him. They quickly reach the highest
perfection. Ordinary people, entangled in various miseries of material life, cannot at once
succeed in devotional practice. But self-satisfied impersonalists have already transcended the
small-minded miserable existence of material life, so they can progress to joyful bhakti
without delay. They quickly comprehend that what they knew before as the unnameable
essence of liberated lifethe reality of full eternity, knowledge, and blissis actually the allattractive Personality of Godhead.
Some philosophers even hold that self-contented impersonalists are excellent candidates
(uttama-adhikrs) for bhakti. Indeed, no one is disallowed from entering devotional service.
As the saying goes, gag-snna iva bhagavad-bhaktau sarve py adhikria: Just as for
bathing in the Gag, everyone is a fit candidate for the Supreme Lords devotional service.
Nonetheless, in the opinion of rla Santana Gosvm and his sampradya, no material
opulence, such as the ability to follow all the rules of varrama, can qualify one for
beginning the process of pure bhakti. In rmad-Bhgavatam (10.14.8) Lord Brahm confirms
that pure devotion is easily attained simply by depending on the mercy of the Supreme
Personality of Godhead (tat te nukamp su-samkama). There is no other means to
attain it. By the Supreme Lords mercy, one who practices bhakti, depending only on Him
will surely achieve complete happiness. Devotion in practice gives birth to devotion in
perfection.
BB 2.2.214

TEXT 214
TEXT
tatrnubhavit so nubhavanyo nubhtaya
vttaya karan ca
bahudh prasphuranti hi
SYNONYMS
tatrain that (happiness); anubhavitthe one who is perceiving; sahe; anubhavanya
the one who is being perceived; anubhtayathe perceptions; vttayathe functions;
karanmof the senses; caand; bahudhin various ways; prasphurantithey manifest
themselves; hicertainly.
TRANSLATION
In that devotional happiness, the person who is perceiving, the person perceived, the varied
perceptions, and the sensory functions that serve in those perceptions all manifest themselves
in various ways.
COMMENTARY
The bhakti-stras have already proven that the bliss of devotional service to the Supreme
Lord is much greater and much more sublime than the shadow of happiness found in the
meditation of self-contented impersonalists. Now the stras reconfirm this conclusion with
yet another logical argument. In the bliss of devotional service all components of personal
experience are vividly manifestthe devotee who is perceiving the joy of devotional service,
the Personality of Godhead who is the object of this perception, the particular exchanges
involving the two of them, and the sensory activities that foster the perceptions. The devotee
realizes, I am the Lords servant, and more specifically he identifies himself with particular
services like massaging the Lords lotus feet. The Lord who engages the devotees attention
displays many wonderfully attractive characteristics of bodily beauty, charming behavior, and
so on. The devotees sensory functions manifest themselves variously through hearing,
chanting, and other modes of service. And all these contributors to the devotional experience
display infinite varieties and sub-varieties. Thus the happiness of pure devotion includes
limitless variety; no other taste can equal it.
It is a poor argument to say that a devotees awareness of himself and his own senses impedes
his blissful awareness of the Lords lotus feet. A pure devotees self-awareness is an integral
part of his awareness of the Lord. He sees himself not as a separate being but as a person
having an intimate relationship with the Lord. There is no natural law against simultaneously

knowing the Supreme Lord and oneself, nor is self-awareness obscured by awareness of the
Supreme. Consciousness of ones subordinate role as the Lords servant is perfectly consistent
with awareness of the Lord and His all-attractive qualities. If a person in God consciousness
were oblivious of his own existence, he might as well no longer exist at all, just as a jewel one
has completely forgotten might as well not be on ones neck. Therefore, in describing selfrealization, the authorized scriptures the authorized scriptures constantly use such words as
anubhti (perception), as in rmad-Bhgavatam (10.12.11): ittha sat brahmasukhnubhty.
BB 2.2.215
TEXT 215
TEXT
para samdhau sukham ekam asphua
vtter abhvn manaso na ctatam
vttau sphurad vastu tad eva bhsate
dhika yathaiva sphaikcale maha
SYNONYMS
paramplain; samdhauin samdhi; sukhamthe happiness; ekamisolated; asphuam
vague; vtteof the functions; abhvtbecause of the absence; manasaof the mind;
nanot; caand; tatamextensive; vttauin the active functions; sphuratmanifest;
vastuobject; tatthat; evaindeed; bhsateappears; adhikammore; yathlike;
evaindeed; sphaikaof crystal glass; acalein a mountain; mahabrilliant light.
TRANSLATION
The happiness felt in impersonal samdhi is plain, isolated, vague, and limited because in that
samdhi the functions of the mind have ceased. But when the object of meditation appears in
the active mind, that object is more vividly manifest, like sunlight reflected on a crystal
mountain.
COMMENTARY
While the impersonalists are in meditative trance, their egos and their external senses no
longer act. Since the personality then ceases to function, real perception can no longer take
place. The supposed happiness of impersonal samdhi is therefore devoid of content. We are
told that in samdhi the mind stops functioning, which implies that all the external and
internal senses stop also, because all the senses depend on the mind. Thus if in impersonal
samdhi any happiness is tasted, that happiness must be monotonous and undeveloped, so

vague as to be virtually nonexistent. Considering this, in rmad-Bhgavatam (10.87.29) the

personified Vedas praise the Supreme Person as the original Brahman in this way:
na hi paramasya kacid aparo na para ca bhaved
viyata ivpadasya tava nya-tul dadhata
You, the Supreme Personality of Godhead, see no one as an intimate friend and no one as a
stranger, just as the ethereal sky has no connection with perceptible qualities. In this sense
You resemble a void.
Impersonalists may respond to this by saying that in samdhi the experience of Brahman is
hardly void, because Brahman is self-manifest as the fountainhead of all existence, always
and everywhere. Although this defense may be true, in samdhi the meditators senses no
longer function, so what he goes through is as good as nothing. And although the impersonal
Brahman is present always and everywhere, for all practical purposes it is nothing because the
living beings are unable to perceive it; otherwise, since Brahman is present always and
everywhere, why hasnt everyone perceived it and become liberated? Vaiavas therefore
claim the right to question the value of impersonal self-realization:
sad sarvatrste nanu vimalam dya tava pada
tathpy eka stoka na hi bhava-taro patram abhinat
kaa jihv-grasta tava tu bhagavan nma nikhila
sa-mla sasra kaati katarat sevyam anayo

Your original pure existence is eternally all-pervading, yet that all-pervading existence does
not break off even a small piece of one leaf of the tree of material illusion. But if Your name,
O almighty Lord, is seized by ones tongue for even a moment, the tree of material life is
destroyed down to its roots. So which deserves our attentionYour all-pervading existence or
Your holy name?
In impersonal samdhi one is unable to free oneself from the illusion of material existence
because while absorbed in that samdhi one has no power to act. But serving the Supreme
Lord through methods like the devotional meditation of chanting His names is performed with
the voice and other active senses. In that superior, devotional samdhi the inner and outer
senses enjoy varieties of reciprocation with the Supreme Lord that constantly increase, with
wonderful ecstasies arising one after another. Thus the same object of meditation that is
unclear to the consciousness of the impersonalist is vividly clear to the meditating devotee.
Here the bhakti-stras introduce an analogy: When the light of the sun and other luminaries
shines on a mountain of crystal glass, the reflected radiance is more brilliant than the light in

the sky itself. Similarly, when the lotus feet of the Supreme Lord appear in the meditation of a
reflective devotee, the ever-fresh varieties the devotee experiences at every moment, through
all his internal and external senses, provides infinitely more pleasure than the void of
impersonal samdhi.
When a Vaiava has attained pure love of God, we may observe that his entire body may
sometimes cease to function, or some of the limbs or one or more of the senses may stop
working. His senses may seem unable to make contact with their objects. We should then
understand that the functions of his senses have merged into his inner consciousness. Or his
external senses may have merged into their inner counterparts, or into the mind, or else into
the intelligence or ego. Or the functions of some of his external senses may have merged into
one another; that is, his hearing, sight, taste, speech, and touch may have merged into one,
two, three, or more of his external senses or may have crossed over from one sense to another.
In this intricate situation the functions of his senses may seem intermixed. This is possible
because internally the living being has a spiritual mind and a full set of senses, which underlie
the material mind. From within the material mind these spiritual faculties, when awakened,
can subtly perform all the functions of the external senses.
BB 2.2.216
TEXT 216
TEXT
ittha samdhi-jn mokt
sukha bhaktau para mahat
tad bhakta-vatsalasysya
kp-mdhurya-jmbhitam
SYNONYMS
itthamthus; samdhi-jtborn out of samdhi; moktthan liberation; sukhamthe
happiness; bhaktauin devotional service; parammuch; mahatgreater; tatthat; bhaktavatsalasyawho is very affectionate to His devotees; asyaof Him; kpby the mercy;
mdhuryaand sweetness; jmbhitamexpanded.
TRANSLATION
Thus in devotional service the happiness found is much greater than in the liberation born of
samdhi. And by the mercy and sweetness of the Lord, affectionate to His devotees, that
devotional happiness expands.
COMMENTARY

The Personality of Godhead is always enjoying His infinitely varied pastimes, and He likes to
share His enjoyment as much as possible. Because the Lord is very kind, and so exceedingly
attractive, His devotee feels transcendental ecstasy. The spiritual potency of the soul is
limited. Although he is sac-cid-nanda (eternal, conscious, and blissful), simply to realize
those qualities provides merely a static, monotonous kind of spiritual existence. But when the
soul goes beyond mere self-realization to realize his relationship with the all-compassionate
Lord, the Lords divine energies bestow upon him incomparable happiness.
BB 2.2.217
TEXT 217
TEXT
sadaika-rpa bahu-rpam adbhuta
vimukti-saukhyt pratiyogi tat sukham
harer mah-bhakti-vilsa-mdhurbhartmaka tarkyam atad-vid na hi
SYNONYMS
sadalways; eka-rpamin one and the same form; bahu-rpamin many forms;
adbhutamwonderful; vimuktiof liberation; saukhytto the happiness; pratiyogi
standing in contrast; tatthat; sukhamhappiness; hareof Lord Hari; mahgreat;
bhaktiin pure devotion; vilsaof the sporting pastimes; mdhurof sweetness; bhara
an abundance; tmakamconsisting of; tarkyamconceivable; atat-vidmby those who
are ignorant of it; nanot; hiindeed.
TRANSLATION
That extraordinary happiness is always one, yet it assumes many features. It stands in contrast
to the happiness of impersonal liberation. Devotional happiness is made of the intense
sweetness of sporting pastimes in the highest devotional service to the Lord. Persons
unfamiliar with this pleasure cannot even imagine what it is like.
COMMENTARY
The experience of bhakti includes Brahman realization, so the bhakti experience shares the
nondual nature of sac-cid-nanda. But because bhakti is also a special opulence of the
Personality of Godhead, it is blissful in a way that merging into the Supreme can never be. In
the happiness of impersonal liberation, one and unchanging, the liberated soul attains a limit,
in which he thinks himself fully satisfied. The ecstasies of devotional service, however, in
their many different features, never reach a point beyond which they cannot further increase,
and so they destroy the limited feeling of self-satisfaction.

In an apparently contradictory way, the bliss of devotion is uniformly sac-cid-nanda yet

always increasing in manifold varieties, newer and newer, sweeter and sweeter at every
moment. Such is the glory of the Lords devotional service: It is irrepressibly attractive and
therefore has the power to do what seems impossible. These contradictions coexisting in the
bliss of bhaktithat it is always one yet full of variety, limitless yet constantly growingcan
never be understood by those who have not tasted it for themselves.
BB 2.2.218
TEXT 218
TEXT
sadaika-rpo pi sa viur tmanas
tath sva-bhakter janayaty anu-kaam
vicitra-mdhurya-ata nava nava
tay sva-aktyetara-durvitarkyay
SYNONYMS
sadalways; eka-rpain one and the same form; apialthough; saHe; viuLord
Viu; tmanaof Himself; tathand; sva-bhakteof His devotional service; janayati
generates; anu-kaamat every moment; vicitraof various kinds; mdhuryacharms;
atamby the hundreds; navam navamnewer and newer; tayby this; sva-aktyHis
personal energy; itarato other persons; durvitarkyayinconceivable.
TRANSLATION
Although Lord Viu is always one and unchanging, at every moment He brings forth
hundreds of newer and newer varieties of transcendental charm, both in Himself and in His
devotional service. He does this by His personal energy, inconceivable to everyone else.
COMMENTARY
Texts 218 through 220 establish beyond a doubt that although the Supreme Lord, as the
personal embodiment of the Absolute Truth, is unchanging in His sac-cid-nanda existence,
He and His activities (and His devotees and theirs) are full of variety that is real, not created
by illusion. Nondevotees can never discover this sublime truth by conjecture. They can never
understand the Lords pastimes with His devotees.
BB 2.2.219
TEXT 219
TEXT
pra-brhmya madhura-madhura prameya ca tad vai
bhaktev ea pravara-karu-prnta-sm-praka

te cai nivia-madhurnanda-prnubhter
antyvasth praktir udit dhik-kta-brhma-saukhy
SYNONYMS
pra-brhmyamthe supremacy of the Absolute Truth; madhura-madhuramsweeter than
the sweetest; prama-aiyamHis absolute authority; caand; tatthat; vaicertainly;
bhakteuamong

His

devotees;

eathis;

pravaramost

excellent;

karuof

compassion; prnta-smof the extreme limit; prakathe display; temof them (the
devotees); caand; ethis; niviaintense; madhuraof charm; nandaand bliss;
praof floods; anubhteof experience; antya-avasththe ultimate stage; praktiHis
nature; uditmanifested; dhik-ktaridiculing; brhma-saukhythe pleasure of Brahman
realization.
TRANSLATION
This manifold charm, sweeter than the sweetest, is found in r Vius supremacy as Parabrahman and His Lordship over all that be. His charm displays the very limit of His most
excellent compassion toward His devotees. For them His charm lifts to the highest stage their
experience of deep oceans of sweet ecstasy, ecstasy that ridicules the pleasure derived from
realization of impersonal Brahman.
COMMENTARY
This is the difference between the impersonal Supreme and the Personality of Godhead,
between liberated impersonalists and pure devotees of the Lord, between liberation and
devotional service. Lord Viu is the original Brahman, the one without a second, but His
attractive qualities are evolving constantly with ever-new freshness. He is the Supreme
Person, the controller of everything that exists. His personal beauty and wonderful playful
activities are universally attractive.
BB 2.2.220
TEXT 220
TEXT
sva-bhaktn tat-tad-vividha-madhurnanda-laharsad-sampatty-artha bahutara-viea vitanute
yath svasmis tat-tat-prakti-rahite pi dhruva-tara
tath te citrkhila-karaa-vtty-di-vibhavam
SYNONYMS
sva-bhaktnmof His devotees; tat-tatvarious; vividhaof many kinds; madhuranandaof sweet ecstasy; laharof the waves; sadalways; sampatti-arthamfor the

sake of the enrichment; bahu-taramanifold; vieamvariety; vitanuteHe expands;

yathas; svasminin Himself; tat-tatthese various kinds; praktiof nature; rahite
who is devoid; apialthough; dhruva-taramsolidly established; tathso; temof them
(the devotees); citrawonderful; akhilaof all; karaasenses; vttiof the functions;
diand so on; vibhavamgreat strength.
TRANSLATION
The Lord expands abundant variety to enrich His devotees forever with enjoyment in these
exuberant waves of sweet ecstasy. And just as, even though He is devoid of every kind of
material quality, there is firm and constant variety in Him, so in His devotees there is a strong
and varied and wonderful experience in all the functions of the senses.
COMMENTARY
Why does the Supreme Lord expand the diverseness of His personality? He does so for the
pleasure of His devotees. The Lords attractive qualities expand infinitely, giving the
devotees, who are equally spiritual beings, many different kinds of opportunities to serve Him
by activities like hearing and chanting. This spiritual variety in devotional service expands
perpetually, with no beginning or end. It manifests itself in the Lord and also in His devotees,
enhancing their beauty, effulgence, and enjoyment and enlivening and empowering their
senses.
Because fire is always hot, it can never become cold. So how can the supreme spiritual truth,
eternally and changelessly one, paradoxically exhibit so much diversity? The second half of
this verse answers that doubt. Although the Supreme Lord is untouched by material dualities,
His transcendental nature creates in Him profuse diversity, which constantly expands,
unlimited by time or space. Although the Lord, the Supreme Brahman, is nirviea, free from
duality, He displays infinite variety by appearing as innumerable avatras, as the Supersoul in
every heart, and also in His limited expansionsthe jvas and the material energy. He also
expands the countless forms of devotional servicehearing and chanting about Him, seeing
Him, conversing with Him, embracing Himand these completely enchant His devotees with
endless varieties of pleasure, newer and newer at every moment.
By employing His personal energies, the Lord expands Himself with ever-fresh variety to
give His devotees special happiness far exceeding the happiness of realizing the self as one
with Him. He similarly offers an infinite variety of engagement for the external and internal
senses of His devotees, to add spice to their transcendental pleasure. Thus in spiritual life
there is nondifference within difference, and difference within nondifference. Without a

doubt, the happiness of liberation is paltry compared to the supreme happiness of devotional
service. We need not elaborate on this point any further.
BB 2.2.221
TEXT 221
TEXT
nityaivaryo nitya-nn-vieo
nitya-rko nitya-bhtya-prasaga
nityopstir nitya-loke vatu tv
nitydvaita-brahma-rpo pi ka
SYNONYMS
nityaeternal; aivaryawhose opulent power; nityaeternal; nnmanifold; viea
whose variety; nityaeternal; rkawhose beauty; nityaeternal; bhtyawith His
servants; prasagawhose association; nityaeternal; upstiwhose worship; nitya
eternal; lokein the world; avatumay He protect; tvmyou; nityaeternal; advaitaone
without a second; brahmaof the Absolute; rpathe personal form; apialso; ka
Ka.
TRANSLATION
May Ka protect you. His opulent power is eternal, and eternal are His infinite varieties, and
His beauty, and His worship, and His companionship with His servants. He is the personal
form of the eternal Absolute, the one without a second, who lives in the eternal world.
COMMENTARY
In response to Gopa-kumras inquiry, the bhakti-stras have described the glories of the
Personality of Godheads devotional service. They now conclude their instructions by
ecstatically offering Gopa-kumra their blessings. The impersonal, undifferentiated Brahman
is actually a feature of the Supreme Lord. Because the Personality of Godhead manifests an
all-attractive form, He is the concentrated essence of the Supreme. His body is the Supreme
Brahman. Thus, although He is the eternal, unchanging Supreme, He also has eternal
opulences, wonderful qualities that never fail Him. Since He is the eternal and infallible
Godhead, His many varieties of beauty, splendor, and charm are eternal, and His qualities and
activities are eternal as well. His consort Lakm is also eternal, because she always resides on
His chest. And as one further aspect of His eternal opulences, He always enjoys the sublime
association of His devoted servants. This means that not only the Lords attendants in
Vaikuha but even His aspiring devotees in the material world are eternal. Eternally graced
by His mercy, they have no reason ever to fear destruction. This is affirmed by the Lord

Himself in Bhagavad-gt (9.31). Kaunteya pratijnhi na me bhakta praayati: O son of

Kunt, declare it boldly that My devotee never perishes. The Lords worship, the process of
devotional service, is also eternal. The activities in the practice of bhaktihearing, chanting,
and so onare not merely functions of the material senses, but are manifestations of the
Lords direct mercy upon each sensory function. This will be explained more fully later on.
The bhakti-stras offer Gopa-kumra their blessing that Ka, whose abode in the spiritual
world is eternal, may protect him, especially from obstacles to devotional service such as
distraction by the desire to be liberated.
BB 2.2.222
TEXT 222
TEXT
mah-rase smin na budhai prayujyate
su-komale karkaa-tarka-kaakam
tathpi nirva-rata-pravttaye
navna-bhakta-pramude pradaritam
SYNONYMS
mahsupreme; rasein the nectar of spiritual reciprocations; asminthis; nanot;
budhaiby intelligent persons; prayujyateis used; su-komalewhich is very gentle;
karkaaharsh; tarkaof logic; kaakamthe thorn; tath apinonetheless; nirvato
impersonal liberation; ratathose who are attached; pravttayein order to motivate;
navnanew; bhaktadevotees; pramudefor the pleasure; pradaritamexhibited.
TRANSLATION
In this very gentle, supreme nectar of devotional service, the intelligent find no use for harsh
and thornlike logic. Still, we have spoken this discourse to induce those who are attached to
impersonal liberation to begin devotional service, and we have spoken to give pleasure to the
neophyte devotees of the Lord.
COMMENTARY
Using the four standard forms of evidencedirect perception, logic, the opinions of reputable
authorities, and analogythe bhakti-stras could give many more proofs of the superiority of
bhakti over moka, but here they present only a small sample of those arguments. The bhaktistras refrain from giving more, because cold-hearted critical philosophy disturbs like a thorn
ones relishing the sublime rasas of devotional service. Intelligent devotees avoid
overindulgence in philosophical debates. But for the benefit of impersonalists and neophyte
devotees, the bhakti-stras have taken the trouble to demonstrate by logic the superiority of

bhakti. They have presented their arguments to induce persons attracted to the selfannihilation of merging into the Supreme to turn instead to the process of bhakti.
Without strong logical proofs, impersonalists will never be convinced to give up aspiring for
liberation. Thus, following the logic given in rmad-Bhgavatam (1.15.34) of removing one
thorn with another (kaaka kaakeneva), the bhakti-stras have used the sharp thorn of
logic to remove the thorn of the desire for liberation, which pierces the hearts of the
impersonalists. This discourse also helps neophyte Vaiavas, whose faith is not fixed. By
hearing how much greater than moka is bhakti, their hearts become filled with joy. And with
their hearts thus freed from thorns of doubt, they become fit to receive the eternal treasure of
pure devotion.
The dualistic textbooks of the Nyya school of philosophy give many hard-headed arguments
based on the four types of evidence. In contrast, the monistic school of Vednta philosophy
presents fewer complex philosophical arguments, relying more on the one evidence of
personal experience. In other words, the Nyya presentation is harsh (karkaa), and the
Vednta presentation soft (komala). And the presentation of the scriptures that teach bhakti is
even softer (su-komala). The bhakti scriptures seldom digress into philosophical argument.
Such digression tends to agitate the mind and delay the maturing of pure bhakti-rasa, so
intelligent devotees use logical argument sparingly.
BB 2.2.223-224
TEXTS 223224
TEXT
bhavs tu yadi mokasya
tucchatvnubhavena hi
viuddha-bhagavad-bhaktinih-sampattim icchati

tad nija mah-mantra

tam eva bhajat param
atrpda mah-gha
otu hdaya-gamam
SYNONYMS
bhavnyour good self; tubut; yadiif; mokasyaof liberation; tucchatvathe
pettiness; anubhavenaby realizing; hiindeed; viuddhapure; bhagavat-bhaktiin
devotional service; nihof firm faith; sampattimthe treasure; icchatiwants; tad

then;

nijamyour;

mah-mantramtranscendental

mantra;

tamit;

evaindeed;

bhajatmyou should worship; paramsupreme; atrain this regard; apialso; idam

this; mah-ghamgreat secret; otuplease hear; hdayam-gamampleasing to the
heart.
TRANSLATION
If you have indeed realized the pettiness of liberation and want to attain the treasure of firm
faith in pure devotional service to the Lord, then simply worship your transcendental mantra.
And please hear this great secret, which is pleasing to the heart:
COMMENTARY
With the help of the bhakti-stras, Gopa-kumra, like many before him, has now realized the
insignificance of impersonal liberation. He is now ready to dedicate himself exclusively to
pure devotional service and has set as his goal the highest ideals of bhakti. For this purpose,
the bhakti-stras advise that he need only continue serving the mantra given him by his
exalted spiritual master. That mantra will surely fulfill whatever desires he may have,
including the desire for pure devotion.
It may be true that the words and conduct of great spiritual persons should be accepted as
authoritative, but without direct perception one will be unable to realize the truths that great
souls represent. Without first developing tattva-jna, scientific knowledge, one cannot
acquire this experience; nor without tattva-jna can one who aspires for prema-bhakti gain
the strength to give up inferior attachments. Therefore Gopa-kumra should faithfully chant
his mantra so that first he may achieve liberation (moka) and then reach the final perfection.
As the bhakti-stras are about to reveal, the liberation Gopa-kumra achieves will be
personal. Thus he should not be repelled by the word moka.
BB 2.2.225
TEXT 225
TEXT
brahmt koi-pacadyojana-pramitd bahi
yathottara daa-guny
av varani hi
SYNONYMS
brahma-atof the egg of the universe; koi-pacatfive hundred million; yojana
yojanas; pramittwhose extent; bahioutside; yath-uttaramone after the other; daaguniten times larger; aaueight; varanicovering shells; hiindeed.

TRANSLATION
Outside the egg of the universe, which extends for five hundred million yojanas, are eight
covering shells, each ten times thicker than the one before.
COMMENTARY
The eight shells covering the universe consist of earth, water, fire, air, ether, ego, mahat, and
pradhna. These layers form the stock of subtle causal ingredients from which all things in
material existence are produced. Some philosophers consider the covering of earth to be part
of the internal structure of the universe and so recognize only seven shells. That idea,
however, conflicts with the measurement for the diameter of the universe as five hundred
million yojanas, and it also leaves the transformations of earth within the universe with no
identifiable primary source.
BB 2.2.226
TEXT 226
TEXT
tny atikramya labhyeta
tan nirva-padam dhruvam
mah-kla-purkhya yat
krya-kraa-klant
SYNONYMS
tnithese; atikramyacrossing; labhyetais reached; tatthat; nirva-padamabode
where material existence ceases; dhruvampermanent; mah-klaof Lord Mahkla;
purathe city; khyamnamed; yatwhich; kryaof causes; kraaand effects;
klantbecause of the eradication.
TRANSLATION
By crossing beyond those shells one reaches the abode of Lord Mahkla, the imperishable
abode where material existence disappears. It is called Mahkla-pura because there all
material causes and effects are nonexistent.
COMMENTARY
Mahkla-pura, famous as the place to which Ka and Arjuna made their way to retrieve the
sons of the Dvrak brhmaa, is the location and the essential identity of nirva, or syujya,
the liberation of becoming one with the Supreme. Of course, from the absolute point of view,
liberation is not confined to some specific location. Nonetheless, in spatial terms it is
conceived as being outside the coverings of the material cosmos. This same conception
should be applied to the various spiritual locations Gopa-kumra will visit later.

The material creation consists of gross and subtle causes (kryas)such as the five basic
elementsand gross and subtle products (kraas), like the bodies and senses of the living
entities. In the realm of Mahkla-pura these kryas and kraas are not to be found.
BB 2.2.227
TEXT 227
TEXT
tat-svarpam anirvcya
kathacid varyate budhai
skra ca nirkra
yath-maty-anusrata
SYNONYMS
tatHis;

svarpamtrue

nature;

anirvcyamindescribable;

kathacitsomehow;

varyateis described; budhaiby wise men; sa-kramwith form; caand;

nirkramwithout form; yath-mativarious mentalities; anusrataaccording to.
TRANSLATION
Lord Mahklas personality cannot be described, but wise sages somehow describe Him. He
appears with form or without, in accord with the various mentalities of His worshipers.
COMMENTARY
The real identity of Lord Mahkla is beyond the power of words to describe, but
transcendental scholars somehow attempt to describe Him. Na ta na coa
suvarvadta / prasanna sadnanda-savit-svarpam: He is neither cold nor hot, but is
brilliant like gold. He is the perfectly satisfied Self of perpetual bliss and awareness. Those
who have no better evidence to depend on than theoretical knowledge perceive Him as best
they can, some seeing Him with personal form and others as formless. In r Hari-vaa
(2.113.25), Arjuna tells how, according to his ability, he saw Lord Mahkla:
tatas teja prajvalitam
apaya tat tadmbare
sarva-loka samviya
sthita purua-vigraham

Then I saw in the ether a brilliant light. It pervaded the entire cosmos yet was situated in one
place in a personal form. The Supreme Lord is always a person, but those attached to dry
knowledge think of Him as formless and impersonal. Be that as it may, the devotees of the
Lord can always discern His personal form.

BB 2.2.228
TEXT 228
TEXT
bhagavat-sevakais tatra
gatai ca svecchay param
hdy kra ghan-bhta
brahma-rpa tad kyate
SYNONYMS
bhagavatof the Personality of Godhead; sevakaiby the servants; tatrathere; gatai
who have gone; caand; sva-icchayby their own desire; paramthe Supreme; hdiin
their hearts; kramin personal form; ghan-bhtamconcentrated; brahma-rpamthe
Absolute Truth; tatthat; kyateis seen.
TRANSLATION
The Lords servants whose desires bring them to Mahkla-pura see Him there in their hearts
as the concentrated form of the Absolute Truth.
COMMENTARY
Liberated Vaiavas are free in all their movements. If they travel to Mahkla-pura it is only
because they want to see the Lord there as Brahman in person.
BB 2.2.229
TEXT 229
TEXT
atas tatrpi bhavato
drgha-vch-mah-phalam
skt sampatsyate svyamah-mantra-prabhvata
SYNONYMS
atatherefore;

tatrathere;

vchof

desire;

the

apiindeed;

mah-phalamthe

bhavatayour;
complete

drghalong-cherished;

fulfillment;

skttangibly;

sampatsyateyou will achieve; svyayour own; mah-mantraof the transcendental

mantra; prabhvataby the power.
TRANSLATION
And so, by the potency of your transcendental mantra, there you will directly achieve the
complete fulfillment of your long-cherished desires.
COMMENTARY

Though Gopa-kumra has long hankered to see the Lord he has been worshiping by his
mantra, he doubts his own qualification to achieve this, because he knows that to see the Lord
in person one must be His fully surrendered servant. But the bhakti-stras remind him that
his ten-syllable mantra to r Madana-gopla is all-powerful.
BB 2.2.230
TEXT 230
TEXT
bahu-kla-vilamba ca
bhavn npekate tra cet
tad r-mathurys t
vraja-bhmi nij vraja
SYNONYMS
bahu-klalasting a long time; vilambamdelay; caand; bhavnyour good self; na
apekatedoes not desire; atrahere (in Brahmaloka); cetif; tadthen; rmathuryof Mathur District; tmthat; vraja-bhmimto Vraja-bhmi; nijmyour;
vrajago.
TRANSLATION
If you do not wish to spend a long time here, then just go to your Vraja-bhmi in r Mathur.
COMMENTARY
Some residents of Lord Brahms planet are completely free from material desires, and some
are not. At the end of Brahms life, those who still have material desires return to lower
planets, and those who are desireless attain liberation along with Brahm. Brahms life,
however, lasts for two parrdhasthe very lifetime of the universeand Gopa-kumra may
not want to wait that long to graduate from the material world. The supreme material powers
and enjoyment available on Brahmaloka delay the attainment of the Supreme Lords
kingdom. But if Gopa-kumra descends from Brahmaloka to the places on earth where r
Ka sportsr Vndvana, Govardhana, and so onall his desires will be quickly
fulfilled.
BB 2.2.231
TEXT 231
TEXT
r-gopa-kumra uvca
tem etair vacobhir me
bhaktir vddhi gat prabhau

vicra caia hdaye

jani mthura-bhsura
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; temtheir; etaithese; vacobhiby
the words; memy; bhaktidevotion; vddhim gatincreased; prabhaufor the Supreme
Lord; vicrathought; caand; eathis; hdayein my heart; ajaniwas born;
mthuraof Mathur; bh-suraO brhmaa.
TRANSLATION
r Gopa-kumra said: O Mathur brhmaa, these words of the scriptures greatly
strengthened my devotion for the Supreme Lord, and this thought was born in my heart:
BB 2.2.232
TEXT 232
TEXT
bhaktir yasyed so tra
skt prpto may pit
ta parityajya gantavyam
anyatra bata ki-kte
SYNONYMS
bhaktidevotion; yasyafor whom; dsuch; saHe; atrahere; sktin person;
prptaobtained; mayby me; pitfather; tamHim; parityajyaabandoning;
gantavyamI should go; anyatraelsewhere; bataindeed; kim-ktewhy.
TRANSLATION
Here I have gained in person, as my own father, the Lord whose devotional service is so
great. Why, indeed, should I abandon Him to go elsewhere?
COMMENTARY
Gopa-kumra now understands that mukti is bhaktis maidservant and that bhakti offers
inconceivable bliss. On Brahmaloka, Lord Mahpurua, the object of devotional service, has
been caring for Gopa-kumra as a father indulges a son. Thus it is difficult for Gopa-kumra
to leave Him.
BB 2.2.233
TEXT 233
TEXT
ittham udvigna-citta m
bhagavn sa kpkara

sarvntar-tma-vtti-ja
samdiad ida svayam
SYNONYMS
itthamthus; udvigna-cittamwho was disturbed in my mind; mmto me; bhagavnthe
Supreme Lord; saHe; kpof mercy; karathe reservoir; sarvaof everyone; antatmaof the hearts; vttithe movements; jathe knower; samdiatinstructed; idam
this; svayamHimself.
TRANSLATION
When my mind was thus perturbed, that Supreme Lord Himself, the reservoir of mercy, who
knows what takes place in everyones heart, visited me and spoke.
COMMENTARY
Lord Mahpurua, the ruling Deity of Brahmaloka, knows everything that takes place in every
creatures heart, so He knew of Gopa-kumras conflict over wanting to go to Vraja-bhmi
and not wanting to leave Him. To settle Gopa-kumras mind, the Lord came to speak words
from His own divine mouth to comfort him.
BB 2.2.234
TEXT 234
TEXT
r-bhagavn uvca
nija-priya-tam yhi
mthur t vraja-kitim
tat-tan-mat-parama-krsthaly-vali-vibhitm
SYNONYMS
r-bhagavn uvcathe Supreme Lord said; nijayour own; priya-tammmost dear;
yhigo; mthurmof Mathur; tmto those; vraja-kitimthe pasturing grounds; tattatvarious; matMy; paramasupreme; krof the pastimes; sthalof places; vali
with many; vibhitmdecorated.
TRANSLATION
The blessed Lord said: Go to Mathur, to your dearest pasturing grounds, to the land adorned
with many places of My varied supreme pastimes.
COMMENTARY

The rsa dance and the other pastimes r Ka performs in Vraja are the most exalted of the
Supreme Lords activities. Those pastimes take place in Vraja on earth, and therefore Vraja is
much greater than Brahmaloka.
BB 2.2.235
TEXT 235
TEXT
yasy r-brahmapy tmata-janmbhiycyate
parivtte pi y drghakle rjati td
SYNONYMS
yasymin which place; r-brahmaby r Brahm; apieven; tmafor himself;
taas a blade of grass; janmaa birth; abhiycyatewas prayed for; parivttepassed;
apialthough; ywhich (Vraja); drgha-klea long time; rjatiappears; tdthe
same.
TRANSLATION
Though a long time has passed since Lord Brahm himself prayed for birth as a blade of grass
in Vraja, that land now appears the same as then.
COMMENTARY
Gopa-kumra may doubt whether he should leave Lord Mahpurua after having attained
Him in Brahmaloka, the highest destination in this world. The Lord answers that to gain the
unique ecstasy of meeting Him in a special place, going elsewhere is right. Brahm himself
prayed to be born in Vraja, even as a blade of grass. Residing in Vraja is therefore even better
than holding the position of Brahm, the highest seat of universal authority. But Gopa-kumra
may have a further doubt: In the time he has been living on the higher planets, where one year
equals many lifetimes on earth, Vraja may have changed so much that it may no longer be
attractive. The Lord assures him, however, that Vraja is the same as when he saw it last.
Being unaffected by the decaying power of time is another way that Vraja is greater than
Brahmaloka.
BB 2.2.236
TEXT 236
TEXT
tatra mat-parama-preha
lapsyase sva-guru puna

sarva tasyaiva kpay

nitar jsyasi svayam
SYNONYMS
tatrathere; matto Me; parama-prehammost beloved; lapsyaseyou will meet; svagurumyour guru; punaagain; sarvameverything; tasyahis; evaindeed; kpay
by the mercy; nitarmcompletely; jsyasiwill be able to understand; svayamyourself.
TRANSLATION
There you will again meet your guru, most dear to Me. And by his mercy you will be
empowered to understand everything in full.
COMMENTARY
Gopa-kumra may object that in Vraja-bhmi there will be no one to advise him whereas here
on Brahmaloka Lord Mahpurua is at his side to mercifully inform him of everything he
should do. But the Lord assures him that in Vraja he will meet again the great Vaiava who
initiated him into the chanting of his mantra. Because that guru is a very dear devotee of the
Lord, Gopa-kumra can expect to learn from the guru even more about devotional service
than from the Lord Himself. Thus Lord Mahpurua emphatically uses the words sarvam
(everything), nitarm (completely), and svayam (by your own power).
BB 2.2.237
TEXT 237
TEXT
mah-kla-pure samyag
mm eva drakyasi drutam
tatrpi paramnanda
prpsyasi sva-manoramam
SYNONYMS
mah-kla-purein the city of Lord Mahkla; samyakproperly; mmMe; evaindeed;
drakyasiyou will see; drutamsoon; tatrathere; apialso; parama-nandamsupreme
bliss; prpsyasiyou will attain; svayour; mana-ramampleasing to the heart.
TRANSLATION
Indeed, you will soon come see Me in person in Mahkla-pura. There you will attain extreme
bliss that will enchant your heart.
COMMENTARY
Mahkla-pura, the abode of mukti, is also the residence of Lord Mahkla. But Lord
Mahpurua on Brahmaloka is nondifferent from Lord Mahkla. Why, then, even bother to

go? Why not just stay on Brahmaloka? The answer given here is that in Mahkla-pura Gopakumra will realize his Lord even more fully and his heart will be filled with even greater
ecstasy.
BB 2.2.238
TEXT 238
TEXT
mat-prasda-prabhvea
yath-kmam itas tata
bhramitv paramcaryaatny anubhaviyasi
SYNONYMS
mat-prasdaof My favor; prabhveaby the power; yath-kmamas you desire; ita
tatahere and there; bhramitvwandering; parama-caryamost amazing things;
atnihundreds; anubhaviyasiyou will experience.
TRANSLATION
By the power of My mercy, you will wander about freely and enter into hundreds of amazing
wonders.
COMMENTARY
Gopa-kumra wants simply to enjoy with his Lord in r Vndvana. But as Lord Mahpurua
is about to explain, that will happen in due course. Meanwhile, after a brief visit to Vraja,
Gopa-kumra will continue his journey through the eight coverings of the universe, to the
abode of liberation, and to r Vaikuha, and beyond, fulfilling his various desires.
BB 2.2.239
TEXT 239
TEXT
klena kiyat putra
pariprkhilrthaka
vndvane may srdha
kriyasi nijecchay
SYNONYMS
klenaafter time; kiyatsome; putraMy dear son; pariprafulfilled; akhilaall;
arthakayour desires; vndvanein Vndvana; may srdhamalong with Me;
kriyasiyou will play; nija-icchayaccording to your desire.
TRANSLATION

After some time, dear son, all your ambitions will be satisfied, and you will play with Me as
you like in Vndvana.
COMMENTARY
Gopa-kumra need not worry that these wanderings will continue for long. Soon enough he
will reach his final destination. As expressed by the word putra (dear son), the Lord is
affectionate to him and will ensure that everything promised comes true. Gopa-kumra will at
last achieve the association of r Madana-gopla-deva in Goloka Vndvana, both on earth
and in the spiritual world.
BB 2.2.240
TEXT 240
TEXT
r-gopa-kumra uvca
eva tad-jay haraokvio ham gata
etad vndvana rmat
tat-kan manaseva hi
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; evamthus; tatHis; jayby the
order; harawith joy; okaand sorrow; viaovercome; ahamI; gatacame;
etatthis;

vndvanamto

Vndvana;

rmatbeautiful;

tat-katimmediately;

manasby my mind; ivaas if; hiindeed.

TRANSLATION
r Gopa-kumra said: Thus, overcome with both joy and sorrow at the Lords command, by
the power of my mind I at once came to this beautiful Vndvana.
COMMENTARY
Gopa-kumra uses the phrase etad vndvanam (this Vndvana) because r Vndvana is
where he is speaking to his student, the Mathur brhmaa. Gopa-kumra reached that most
beautiful place quickly, traveling at the speed of the mind. He felt joyful that eventually he
would play with His Lord in r Vndvana, but also unhappy that for some time he would
have to keep tolerating the pain of separation from Him.

Thus ends the Second Chapter of Part Two of rla Santana Gosvms Bhadbhgavatmta, entitled Jna: Knowledge.
BB 3. Bhajana: Worship

3. Bhajana: Worship
BB 2.3.1
TEXT 1
TEXT
r-gopa-kumra uvca
brahma-lokd im pthvm
gacchan davn aham
prva yatra yadst tadgandho py asti na kutracit
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; brahma-loktfrom Brahmaloka; imm
this; pthvmto earth; gacchancoming; davnsaw; ahamI; prvambefore;
yatrawhere; yadwhen; stwas; tatof that; gandhaa small fragrance; apieven;
asti nathere was not; kutracitanywhere.
TRANSLATION
r Gopa-kumra said: When I came from Brahmaloka to this earth, I saw that nowhere was
there even a hint of the way things had been before.
COMMENTARY
In this third chapter, Gopa-kumra crosses the eight coverings of the universe and enters the
abode of mukti, liberation. There, in the presence of Lord iva, servants of the Lord of
Vaikuha explain to him the characteristics of pure devotional service.
Gopa-kumra first returns to Mathur-maala, where the truth of the Supreme Lords words
is shown to him. The Lord had declared that r Mathur is never disturbed by the influence
of time, and now Gopa-kumra sees this for himself. While he had been away on the higher
planets, the rest of the earth had completely changed, and not a trace remained of the
demigods, humans, and other creatures who had been there before.
BB 2.3.2
TEXT 2
TEXT
para r-mathur tdgvandri-sarid-anvit
virjate yath-prva
tdair jagamair vt
SYNONYMS

paramonly; r-mathurthe district of r Mathur; tdkthe same way; vanaforests;

adrimountains; saritrivers; anvitendowed with; virjateappeared; yathas;
prvampreviously; tdaiwith the same; jagamaimoving creatures; vtfilled.
TRANSLATION
Only r Mathur District looked just as it had, with the same forests, mountains, and rivers,
filled with the same moving creatures.
COMMENTARY
The forests of Mathur appeared as always, with the same kinds of trees, bushes and creepers,
the same mountains, such as r Govardhana, the same rivers, like r Klind, and the same
kinds of moving creaturesbirds, animals, and humans beings.
BB 2.3.3
TEXT 3
TEXT
j bhagavata smtv
bhraman vndvanntare
anviya kuje trpaya
sva-guru prema-mrchitam
SYNONYMS
jmthe order; bhagavataof the Supreme Lord; smtvremembering; bhraman
wandering; vndvana-antarewithin Vndvana; anviyaentering; kujein the grove;
atrahere; apayamI saw; sva-gurummy spiritual master; premafrom ecstatic love;
mrchitamunconscious.
TRANSLATION
Remembering the Supreme Lords order, I wandered throughout Vndvana. When I entered
this very same grove, I saw my spiritual master, unconscious in a trance of ecstatic love.
COMMENTARY
Gopa-kumra remembered what the Personality of Godhead had told him: Go to Vndvana.
There you will find your beloved spiritual master.
BB 2.3.4
TEXT 4
TEXT
praysair bahubhi svsthya
nto sau vkya m natam
parirebhe tha sarva-jo

bubudhe man-manoratham
SYNONYMS
praysaiwith efforts; bahubhigreat; svsthyamto a normal condition; nta
brought; asauhe; vkyaseeing; mmme; natambowed down; parirebheembraced;
athathen; sarva-jaknowing everything; bubudhehe understood; matmy; manarathamdesire.
TRANSLATION
With great endeavor I brought that all-knowing sage back to normal, and when he saw me
bowing down before him he embraced me, at once understanding the desire in my heart.
COMMENTARY
By such means as sprinkling him with water, Gopa-kumra brought his spiritual master out of
trance. The spiritual master understood, without being told, that Gopa-kumra wanted to
know how to reach the abode of liberation.
BB 2.3.5
TEXT 5
TEXT
sntv sva-datta-mantrasya
dhyndi-vidhim uddian
kicin mukhena kicic ca
saketenbhyavedayat
SYNONYMS
sntvbathing; sva-dattagiven by him; mantrasyaof the mantra; dhyna-diof the
meditation and so on; vidhimthe rules; uddianinstructing; kicitsome; mukhena
verbally; kicitsome; caand; saketenaby gesture; abhyavedayathe informed.
TRANSLATION
He bathed, and then taught me various rules for worshiping and meditating on the mantra he
had given. Some of these instructions he spoke, and others he gave me through gestures.
COMMENTARY
Because the guru had been in a deep trance of overflowing prema, his face was soiled with
saliva, mucus, and tears. He therefore went to the Yamun to purify himself. Then he gave
Gopa-kumra instructions on how to worship the mantra, teachings for which there had not
been time in their previous meetings. Besides the basic method for meditating, the guru also
taught Gopa-kumra how to apply the syllables of the mantra to the parts of ones body by
touching the body and chanting, how to use appropriate hand gestures, and other details of

worship. Certain methods he taught verbally, such as touching the body while chanting. Other
methods, such as how to meditate on the Lords personal form, he taught by pointing and
giving indications. He gave some of the lessons nonverbally because giving explicit
descriptions might have evoked a remembrance of the Lords form so vivid as to again ignite
his own prema, thus overwhelming his composure.
BB 2.3.6
TEXT 6
TEXT
jagda ca nija sarvam
ida prehya te dadm
sarvam etat-prabhvea
svaya jsyasi lapsyase
SYNONYMS
jagdahe said; caand; nijammy own; sarvameverything; idamthis; preya
who are very dear; teto you; adadmI have given; sarvam everything; etatof this;
prabhveaby the power; svayamon your own; jsyasiyou will understand;
lapsyaseyou will attain.
TRANSLATION
He then said, Because you are very dear to me, I have now given you everything I possess.
By the power of this mantra, you will understand and attain everything on your own.
COMMENTARY
We should not doubt that the guru, simply by a few words and gestures, could teach Gopakumra everything there was to know. Though true spiritual knowledge cannot be achieved
merely by collecting information, it can be gained by the mercy of ones spiritual master,
which awakens transcendental knowledge naturally in ones heart. As the guru indicates here,
Gopa-kumra, by the power of the mantra, will comprehend everythingnot only what he
has just learned but also things yet to be learned.
BB 2.3.7
TEXT 7
TEXT
harea mahat tasya
pdayo patite mayi
so ntarhita ivgacchad
yatra kutrpy alakitam

SYNONYMS
hareawith joy; mahatgreat; tasyahis; pdayoat the feet; patitefalling; mayi
I; sahe; antarhitavanished; ivaas if; agacchatwent; yatra kutra apisomewhere;
alakitamunnoticed.
TRANSLATION
With great joy I fell at his feet, and then all at once he was gone. He had gone elsewhere,
unnoticed.
BB 2.3.8
TEXT 8
TEXT
aha ca tad-viyogrta
mano viabhya yatnata
yathdea sva-mantra ta
pravtto japtum dart
SYNONYMS
ahamI; caand; tatfrom him; viyogadue to the separation; rtampained; mana
my mind; viabhyacalming; yatnatawith difficulty; yath-deamas I had been
instructed; sva-mantrammy mantra; tamthat; pravttabegan; japtumto chant;
dartwith reverence.
TRANSLATION
I tried hard to calm my mind, which was pained by his departure, and I reverently began to
chant my mantra as instructed.
COMMENTARY
Chanting of a mantra that worships the Supreme Lord should result in liberation even if the
chanting is done irregularly. Still, if one wants to reach liberation easily, without delay, one
should chant according to the rules and regulations given by the spiritual master.
BB 2.3.9
TEXT 9
TEXT
pca-bhautikattta
sva-deha kalayan rave
nirbhidya maala gacchann
rdhva lokn vyalokayam
SYNONYMS

pca-bhautikatbeing made of the five material elements; attambeyond; sva-deham

my own body; kalayanobserving; raveof the sun; nirbhidyabreaking through;
maalamthe sphere; gacchangoing; rdhvamupward; loknplanetary systems;
vyalokayamI saw.
TRANSLATION
I then saw my body change into a form transcendental to the five material elements. And as I
traveled upward, breaking through the sphere of the sun, I saw all the planetary systems.
COMMENTARY
Gopa-kumra saw his own body change from a product of the material elements into a
transcendental body. To achieve this perfection, he was not forced to die, to give up one body
in exchange for another. Rather, his body became refined so that he was able to travel through
the coverings of the universe and enter the abode of liberation.
The doorway to liberation is the sun, which accomplished celibates and Vaiavas pass
through on their way out of the material world. Gopa-kumra broke through the sphere of the
sun and traveled upward, seeing all fourteen worlds as he passed beyond them.
BB 2.3.10
TEXT 10
TEXT
ditn bahu-doea
sukhbhsena bhitn
my-mayn mano-rjyasvapna-drtha-sammitn
SYNONYMS
ditntainted; bahumany; doeawith faults; sukhaof happiness; bhsenawith a
shadow; bhitndecorated; my-maynproducts of illusion; mana-rjyain flights of
fancy; svapnaand dreams; dato what is seen; arthain significance; sammitnequal.
TRANSLATION
I saw that these planets, tainted by many faults, adorned with mere reflections of happiness,
were but products of illusion, no better than what one sees in a flight of fancy or a dream.
COMMENTARY
The attractions one sees in a day dream or night dream exist only in ones own mind, and
even that private existence is brief. And the reality one sees while awake is shared and
persistent. Yet within the material universe, all the worlds are dreamlike shadows of spiritual
reality, their happiness but a shadow of real happiness.

BB 2.3.11
TEXT 11
TEXT
prva ye bahu-klena
samprpt kramao dhun
sarve nimeata krnt
yugapan manaseva te
SYNONYMS
prvamearlier; yewhich; bahu-klenaover a long time; samprptachieved;
kramaaone by one; adhunnow; sarveall; nimeatain the blink of an eye;
krntpassed; yugapatat once; manasby the mind; ivaas if; tethey.
TRANSLATION
The planets I had earlier attained one by one, over a long period of time, I now crossed in the
blink of an eye, as if by the power of my mind alone.
COMMENTARY
Gopa-kumra had visited Svarga, Mahar, Tapas, and Satya and stayed for a while on each of
these planets. Now he was passing over these same planets at the speed of the mind. It might
be said that since these planets are nothing more substantial than assemblages of the guas of
material nature, they no longer appear independently real to someone who has subdued his
mind; and so, in this sense, passing out of this universe is but an effort of the mind. But since
Gopa-kumra physically broke through the sphere the sun, he did have to exert himself.
Therefore the qualification iva (as if) is here added to the word manas (by the mind).
BB 2.3.12
TEXT 12
TEXT
brahma-lokt sukhai koiguitair uttarottaram
vaibhavai ca mahihni
prpto smy varany atha
SYNONYMS
brahma-loktthan Brahmaloka; sukhaiwith enjoyments; koi-guitaimillions of
times;

uttara-uttaramgreater

and

greater;

vaibhavaiwith

opulences;

caand;

mahihnimagnificent; prpta asmiI reached; varanicoverings; athathen.

TRANSLATION

Next I reached the coverings of the universe. Each of them, more so than the one before, was
rich with enjoyments and opulences millions of times greater than on Brahmaloka.
COMMENTARY
Each covering of the universe is ten times greater than the one before it and millions of times
greater in enjoyment and opulence.
BB 2.3.13-14
TEXTS 1314
TEXT
kryopdhim atikrntai
prptavya-krama-muktikai
ligkhya kraopdhim
atikramitum tmabhi

praviya tat-tad-rpea
bhujyamnni kmata
tat-tad-udbhava-nieasukha-sra-mayni hi
SYNONYMS
kryaof created things; updhimthe false attributes; atikrntaiwho have passed
beyond; prptavyato be attained by whom; krama-muktikaigradual liberation; ligakhyamknown as the subtle body; kraaof the elements which are the causes of
creation; updhimthe designations; atikramitumto pass beyond; tmabhiby finite
souls; praviyaentering; tat-tatof each (element); rpeain a form; bhujyamnni
which are enjoyed; kmataas one desires; tat-tatin each; udbhavagenerated; niea
entire; sukha-sraessence of pleasure; maynicomprising; hicertainly.
TRANSLATION
Souls who have transcended the false attributes of created things and who aspire for gradual
liberation strive also to go beyond the causative elements of creation, elements found again as
false attributes, in what is known as the subtle body. To do this they enter the shell formed of
each element. They enter in a body composed of that element and enjoy to their full desire the
essence of the pleasure to be had there.
COMMENTARY
When a jva on his way out of the material universe passes through its coverings (varaas),
he is provided a body made of the subtle element he is passing through. Otherwise, mere

proximity to these concentrated masses of elemental energy would destroy his body at once.
In each successive covering the jva finds wonderful opportunities for more refined material
enjoyment. Since the material creation exists mainly for the jvas enjoyment, these original
reservoirs of the material elements brim with resources for pleasure. The grosser objects
produced from the causal elementsearth, water, fire, and so onare great sources of sense
gratification for conditioned living beings, and the superior, subtle forms of matter afford
even better sense enjoyment. In the covering formed of each element, pleasures from
combinations of all the elements are available, just as inside the universe, but in the covering
formed of a particular element that element predominates. In each of the coverings more
happiness is found than on Brahmaloka, and each consecutive covering offers more happiness
than the one before.
BB 2.3.15-16
TEXTS 1516
TEXT
pthivy-varaa teu
prathama gatavn aham
tad-aivarydhikriy
dharay pjita prabhum

brahma-durlabhair dravyair
mah-kara-rpiam
apaya prati-romntabhramad-brahma-vaibhavam
SYNONYMS
pthivof earth; varaamthe covering; teuamong them; prathamamthe first;
gatavnreached;

ahamI;

tatof that

(covering);

aivaryaof the

opulences;

adhikriyby the presiding deity; dharaythe goddess Earth (Bhmi); pjitam

worshiped; prabhumthe Lord; brahmain the material universe; durlabhai
unobtainable; dravyaiwith items; mah-kara-rpiamin the form of a great boar;
apayamI saw; prati-romaeach pore; antawithin; bhramatrotating; brahmaof
the universe; vaibhavamthe opulences.
TRANSLATION
The first covering I entered was that of earth. There I saw the Supreme Lord in the form of a
great boar being worshiped by the goddess Earth, the deity presiding over that covering and

its wealth. She worshiped Him with riches not to be obtained within the universe itself, while
all the opulences of the universe whirled within every pore on His body.
COMMENTARY
Even when seeing Lord Mahpurua on Brahmaloka, Gopa-kumra did not see all the
opulences of the fourteen worlds in every pore of the Lords body, as he was seeing them
now. Each higher world is closer to spiritual perfection, so in each successive world the Lord
reveals more of His infinite glories. The presiding ruler of each higher planet is more elevated
than the ruler of the planet below, and still more elevated are the presiding deities of the
subtle coverings, so the goddess Earth in the subtle covering of earth stands above Lord
Brahm.
BB 2.3.17
TEXT 17
TEXT
tasy kraa-rpy
krya-rpam ida jagat
tad-updnaka sarva
sphrita ca vyalokayam
SYNONYMS
tasymwithin her; kraa-rpymwho embodies the subtle causes of creation; kryarpamwhich embodies the created products; idamthis; jagatworld; tatof it;
updnakamthe ingredients; sarvamall; sphritammanifested; caand; vyalokayam
I saw.
TRANSLATION
Within the goddess Earth, who embodies the subtle causes of creation, I saw the creation
itself, with all its ingredients.
COMMENTARY
As clay is the ingredient cause of a pot, the elements presided over by the deities of the
varaas are the ingredient causes of the universe. Since earth is the most prominent
ingredient within the material universe, the goddess Bhmi appears to be the source of all
creation.
BB 2.3.18
TEXT 18
TEXT
vidhya bhagavat-pj

taytithyena sat-kta
dinni katicit tatra
bhogrtham aham arthita
SYNONYMS
vidhyahaving been performed; bhagavat-pjmworship of the Supreme Lord; tayby
her; tithyenaas a guest; sat-ktahonored; dinnifor days; katicitsome; tatrathere;
bhoga-arthamto enjoy; ahamI; arthitawas asked.
TRANSLATION
After she finished worshiping the Lord, the goddess honored me as her guest and begged me
to remain there to enjoy for a few days.
BB 2.3.19
TEXT 19
TEXT
tm anujpya kenpy kyama ivu tat
attyvaraa prpta
pary varani a
SYNONYMS
tmfrom her; anujpyataking leave; kena apiby something; kyamabeing
pulled; ivaas if; uquickly; tatthat; attyacrossing; varaamcovering; prpta
reached; pariother; varanicoverings; asix.
TRANSLATION
Taking her leave, I quickly crossed beyond that covering, as if pulled by some force, and
reached the other six.
COMMENTARY
Although the goddess Bhmi, a first-class Vaiava, encouraged Gopa-kumra to stay longer
in her domain, he couldnt tarry, because the force of his sdhana was impelling him toward
the abode of mukti.
BB 2.3.20-21
TEXTS 2021
TEXT
mah-rpa-dharair vritejo-vyv-ambarais tath
ahakra-mahadbhy ca

sva-svvaraato rcitam

kramea matsya srya ca

pradyumnam aniruddhakam
sakaraa vsudeva
bhagavantam alokayam
SYNONYMS
mah-rpaexpansive forms; dharaiassuming; vriby water; tejafire; vyuair;
ambaraiand ether; tathalso; ahakraby false ego; mahadbhymand the mahat;
caand; sva-svaeach their own; varaatausing the covering; arcitamworshiped;
krameaone after another; matsyamMatsya; sryamSrya; caand; pradyumnam
Pradyumna; aniruddhakamAniruddha; sakaraamSakaraa; vsudevamVsudeva;
bhagavantamthe Supreme Lord; alokayamI saw.
TRANSLATION
One after another, I saw Lords Matsya, Srya, Pradyumna, Aniruddha, Sakaraa, and
Vsudeva, each with one of the great manifested deities of those coverings woshiping Him
with the element over which that deity presidedwater, fire, air, ether, ego, or mahat.
COMMENTARY
Gopa-kumra discovered Lord Matsya in the covering of water, Lord Srya-nryaa in the
covering of fire, and so on.
BB 2.3.22
TEXT 22
TEXT
sva-kryt prva-prvasmt
kraa cottarottaram
pjya-pjaka-bhoga-rmahattvendhikdhikam
SYNONYMS
sva-krytthan its own product; prva-prvasmtone before another; kraamcause;
caand; uttara-uttaramone after another; pjyaof the object of worship; pjaka
worshiper; bhogaenjoyment; ropulence;
adhikamgreater and greater.
TRANSLATION

mahattvenaand importance; adhika-

Each covering was the subtle cause of the one before it, and had a greater object of worship, a
greater worshiper, and greater sense gratification, opulence, and importance.
COMMENTARY
Because the covering made of water is closer to spiritual existence than the previous covering,
that of earth, in the watery covering the Supreme Lord manifests Himself more fully, in the
form of Matsya-deva. Thus the demigod presiding over the watery covering is greater than the
demigoddess of earth, and the watery enjoyments and opulences surpass the earthly ones. This
hierarchy holds true for all the coverings, one after another.
BB 2.3.23
TEXT 23
TEXT
prva-vat tny atikramya
prakty-varaa gata
mah-tamo-maya sndraymikki-manoharam
SYNONYMS
prva-vatas before; tnithese; atikramyacrossing over; praktiof material nature;
varaamthe covering; gatareaching; mah-tama-mayaconsisting of primordial
ignorance; sndra-ymikadark blue; aki-mana-haramattractive to the eyes and mind.
TRANSLATION
As before, I crossed over each of these coverings, and finally came to the covering made of
primordial nature. Composed of the most subtle form of ignorance, it was dark blue, and
attractive to the eyes and mind.
COMMENTARY
As before implies that at each stage of his journey Gopa-kumra was greeted as a welcome
guest by the presiding deity, who requested him to stay and partake of the pleasures of that
realm, which Gopa-kumra politely declined, taking his hosts permission to travel on. Finally
he arrived at the covering of prakti, the source from which all the other coverings evolve.
This covering, the original reservoir of tamo-gua, appears dark and yet attractive. As
described by Arjuna in r Hari-vaa (2.113.2122):
paka-bhta hi timira
spard vijyate ghan

I perceived a darkness as dense as mud, so concentrated that I could feel its touch.

atha parvata-bhta tu
timira samapadyata
Then I reached a darkness that was dense like a mountain. And again in the Tenth Canto of
rmad-Bhgavatam (10.89.4749):
sapta dvpn sa-sindh ca
sapta sapta girn atha
lokloka tathttya
vivea su-mahat tama
tatrv aibya-sugrvameghapupa-balhak
tamasi bhraa-gatayo
babhvur bharatarabha
tn dv bhagavn ko
mah-yogevarevara
sahasrditya-saka
sva-cakra prhiot pura
The Lords chariot passed over the seven islands of the middle universe, each with its ocean
and its seven principal mountains. Then it crossed the Lokloka boundary and entered the vast
region of total darkness. In that darkness the chariots horsesaibya, Sugrva, Meghapupa,
and Balhakalost their way. O best of the Bhratas, when Lord Ka, the supreme master
of all masters of yoga, saw the horses in this condition, He sent His Sudarana disc before the
chariot. That disc shone like thousands of suns.
BB 2.3.24
TEXT 24
TEXT
tasmin nijea-devasya
vara-sdyam tate
dvha nitar ho
naiccha gantu tato grata
SYNONYMS
tasminin this; nijamy own; ia-devasyaof the worshipable Lord; varato the color;
sdyamsimilarity; tatespread; dvseeing; ahamI; nitarmextremely; ha
delighted; na aicchamdid not want; gantumto go; tatafrom there; agratafurther.
TRANSLATION

Seeing spread everywhere a color like that of my worshipable Lord, I was very much
delighted. I had no desire to go further.
COMMENTARY
The beautiful yma color of the prakti region seemed just like the color of Gopa-kumras
Deity, r Madana-gopla. Since the total dimensions of prakti cannot be measured by any
material means, this attractive effulgence seemed to extend infinitely. Gopa-kumra was so
charmed by that color that he felt no impulse to move on.
BB 2.3.25
TEXT 25
TEXT
r-mohin-mrti-dharasya tatra
vibhrjamnasya nijevarasya
pj sampya prakti prakamrti sapady eva samabhyayn mm
SYNONYMS
r-mohinof r Mohin; mrtithe form; dharasyawho was assuming; tatrathere;
vibhrjamnasyaeffulgent; nija-varasyaof her worshipable Lord; pjmworship;
sampyahaving finished; praktithe goddess Prakti; prakaexcellent; mrtiin
her form; sapadi evaat once; samabhyaytapproached; mmme.
TRANSLATION
As I arrived, the goddess Prakti had just finished the worship of her Lord, the Lord of that
region, the effulgent r Mohin-mrti. The goddess at once approached me in her own
superlative form.
COMMENTARY
My, material nature, was worshiping the Supreme Lord in His female disguise as Mohinmrti, which implies that r Mohin-mrti is much more attractive than My herself.
BB 2.3.26
TEXT 26
TEXT
upnayan mah-siddhr
aimdy mamgrata
yayce ca pthivy-divat tatra mad-avasthitim
SYNONYMS

upnayatshe offered as gifts; mah-siddhyogic powers; aima-dyperfections such

as aim; mamame; agratabefore; yaycerequested; caand; pthivthe goddess
Earth; diand the others; vatlike; tatrathere; matmy; avasthitimstaying.
TRANSLATION
She offered me gifts such as aim-siddhi and other great yogic powers. And like the goddess
Earth and the other deities, she asked me to stay.
BB 2.3.27
TEXT 27
TEXT
sa-sneha ca jagdeda
yadi tva muktim icchasi
tadpy anughem
m tasy pratihrim
SYNONYMS
sa-snehamsweetly; caand; jagdashe said; idamthis; yadiif; tvamyou;
muktimliberation; icchasiwant; tad apithen; anughaplease favor; immthis
person; mmme; tasyof it (liberation); pratihrimthe bestower.
TRANSLATION
She sweetly told me, If you want to achieve your goal of liberation, then please be kind to
me, because I am the bestower of liberation.
COMMENTARY
One would normally think that to attain liberation one must reject material nature; but in fact
one achieves liberation when material nature chooses to release one.
BB 2.3.28
TEXT 28
TEXT
bhaktim icchasi v vios
tathpy etasya ceikm
bhagin akti-rp m
kpay bhaja bhakti-dm
SYNONYMS
bhaktimdevotion; icchasiyou want; vor; vioto Lord Viu; tath apiall the
same; etasyaHis; ceikmmaidservant; bhaginmsister; akti-rpmand personified
energy; mmme; kpayplease; bhajaworship; bhakti-dmthe giver of devotion.

TRANSLATION
Or if you want devotion to Viu, still you should be kind and worship me, the giver of
devotion, for I am His maidservant, His sister, and the embodiment of His energy.
COMMENTARY
Pure Vaiavas do not care for liberation, but still they respect Prakti for other reasons. She
is Lords Vius humble servant and sister, born as Subhadr from the womb of Yaod, and
she helps Lord Vius devotees make progress in devotional service. Although My is not
identical with Lord Vius internal energy (antaraga-akti), she is the expansion of that
energy, embodied in the external elements. Thus she is nondifferent from the original energy,
just as a persons shadow is nondifferent from the person.
BB 2.3.29
TEXT 29
TEXT
r-gopa-kumra uvca
tad aeam andtya
viu-akti-dhiy param
t natvvaraa ramyavara tad draum abhramam
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatthat; aeamaltogether; andtya
declining; viu-aktias the potency of Lord Viu; dhiyconsidering; paramsimply;
tmto her; natvbowing down; varaamthe covering; ramya-varambeautifulcolored; tatthat; draumto see; abhramamI wandered.
TRANSLATION
r Gopa-kumra said: Declining all these enticements, understanding them to be the potency
of Lord Viu, I bowed down to the goddess and then wandered for a while to see that
beautiful-colored region.
COMMENTARY
Gopa-kumra had the discretion to reject the gifts offered by Prakti, and her proposal that he
stay in her domain, but the atmosphere of that place was pleasing to his mind and senses, so
he wanted to stay a little longer to examine its wonders more closely.
BB 2.3.30
TEXT 30
TEXT

prdhnikair jva-saghair
bhujyamna mano-ramam
sarvata sarva-mhtmydhikyena vilasat svayam
SYNONYMS
prdhnikaimade of primordial matter; jva-saghaiby many living entities;
bhujyamnambeing enjoyed; mana-ramamattractive; sarvatasuperior to everything
else; sarvaall; mhtmyaexcellence; dhikyenawith the most; vilasatradiant;
svayamby its own power.
TRANSLATION
Splendid with the most excellent wonders, that place was delightful, shining on its own,
multitudes of living entities enjoying it, their bodies made of primodrial matter.
COMMENTARY
Pradhna is the most subtle material energy, from which all other subtle and gross
manifestations evolve. The beings Gopa-kumra saw had bodies of pradhna, transcendental
to the limited names and forms of manifest creation. Pradhna hides the spiritual reality from
conditioned souls, but still she is described here as self-luminous (vilasat svayam) because
when the conditioned souls are enlightened by transcendental knowledge her darkness
dissolves into spiritual effulgence.
BB 2.3.31
TEXT 31
TEXT
bahu-rpa durvibhvya
mah-mohana-vaibhavam
krya-kraa-saghtai
sevyamna jagan-mayam
SYNONYMS
bahu-rpamhaving

many

forms;

durvibhvyaminconceivable;

mah-mohana

completely enchanting; vaibhavamwhose opulence; kryaof gross constituents; kraa

and subtle causes; saghtaiby the totality; sevyamnambeing served; jagat-mayam
comprising the entire material creation.
TRANSLATION
It was inconceivable, utterly enchanting in opulence, and many in its forms all at once. The
whole of material creation dwelt within it, with all the elements of creation, subtle and gross.

COMMENTARY
Being the root cause of all material transformations, pradhna naturally displays countless
forms within herself, producing wonders powerfully attractive to the conditioned souls. How
she works cannot be described in words or comprehended by the material mind. She
comprises the entire created world, with its perceivable objects and their unseen causes. The
most subtle of these causes of material existence are the five tan-mtras, the abstract forms of
raw perception. Though these are not explicitly mentioned here, we can assume that during
Gopa-kumras travels in the covering region of prakti, he passed through the sub-regions of
each tan-mtra, for without having crossed them he could not have become fully eligible for
liberation.
BB 2.3.32
TEXT 32
TEXT
athevarecchayttya
duranta tad ghana tama
teja-pujam apayanta
d-nimlana-krakam
SYNONYMS
athathen; varaof the Supreme Lord; icchayby the desire; attyacrossing beyond;
durantamvast; tatthat; ghanamdense; tamaignorance; teja-pujama flood of
light; apayannot seeing; tamthat; dkof the eyes; nimlanathe closing; krakam
causing.
TRANSLATION
By the desire of the Lord, I then crossed beyond that vast region of dense ignorance and came
to a place flooded with a light so brilliant, so unbearably beyond seeing, that it forced me to
close my eyes.
COMMENTARY
Attracted by the beauty of the covering formed of prakti, Gopa-kumra had no desire to
leave, but the Personality of Godhead, wanting him to reach the abode of liberation, inspired
Gopa-kumra to journey on.
BB 2.3.33
TEXT 33
TEXT
bhakty paramay yatnd

agre d prasrayan
srya-koi-pratkam
apaya paramevaram
SYNONYMS
bhaktywith devotion; paramayutmost; yatntwith effort; agreforward; dmy
sight;

prasrayanstretching;

sryalike

suns;

koimillions;

pratkamwhose

effulgence; apayamI saw; parama-varamthe Supreme Lord.

TRANSLATION
With utmost devotion I struggled to look ahead. And then I saw the Supreme Lord, effulgent
like millions of suns.
BB 2.3.34
TEXT 34
TEXT
mano-dg-nanda-vivardhana vibhu
vicitra-mdhurya-vibhacitam
samagra-sat-purua-lakanvita
sphurat-para-brahma-maya mahdbhutam
SYNONYMS
manaof the mind; dkand eyes; nandathe ecstasy; vivardhanamincreasing;
vibhumall-powerful; vicitravaried; mdhuryawith charming features; vibhaaand
ornaments; citamdecorated; samagrafully; sat-puruaof an exalted person; lakaa
the symptoms; anvitambearing; sphuratvisible; para-brahmathe Supreme Truth;
mayamcomprising; mah-adbhutammost amazing.
TRANSLATION
Ever increasing the ecstasy of my mind and eyes, that all-powerful Lord, adorned with many
ornaments and sweet features and bearing all the signs of an exalted person, revealed Himself
as the most wondrous form of the Supreme Truth.
COMMENTARY
Even though the Supreme Lords effulgence shone brighter than millions of suns, this
appearance of the Lord was delightful to Gopa-kumras mind and eyes. A most exalted
person should have thirty-two special marks of perfection on his bodyred palms, red soles,
and so onand Gop-kumra could see all of these in the body of the Lord. Now that Gopakumra had left behind the covering darkness of prakti, the Supreme Lord revealed Himself
in all His glory, more completely and vividly than Gopa-kumra had ever seen.

BB 2.3.35
TEXT 35
TEXT
sad guttam aea-sad-gua
nirkti loka-manoramktim
praktydhihttay vilsina
tadya-sambandha-vihnam acyutam
SYNONYMS
sadalways; gua-attambeyond material qualities; aeawith all; sat-guamspiritual
qualities; nirktimhaving no form; lokato all people; mana-ramaattractive; ktim
whose form; praktywith material nature; adhihttayas her Lord; vilsinam
performing pastimes; tadyawith her; sambandhaconnection; vihnamnot having;
acyutamthe infallible Supreme Person.
TRANSLATION
Though always beyond material qualities, in spiritual qualities He is full; though formless, in
form attractive to all. Though never directly connected with Prakti, that infallible Lord
appears resplendent in her company as she performs her pastimes under His shelter.
COMMENTARY
In the paradoxical ways mentioned here, the Personality of Godhead is unique. Untouched by
the qualities of matter, He has His own countless transcendental qualities, beginning with His
affectionate concern for His devotees. He is said to have no form because He never assumes
material forms; all material forms, after all, derive from dualities (this and not that), with
which the Absolute Truth never has any connection. In the previous chapter Lord Mahpurua
was described as Praktis ruler, but the form of the Lord whom Gopa-kumra is seeing now
is not her ruler but only the shelter in which she acts out her playful pastimes. He is the
Supreme Brahman, the presiding Deity of the abode of liberation, and has no contact with
material nature. Thus He is called Acyuta, the Lord whose spiritual glory is never diminished.
BB 2.3.36
TEXT 36
TEXT
mah-sambhrama-santrsapramoda-bhara-vihvala
tad ki karavti
jtu nee kathacana

SYNONYMS
mahgreat; sambhramaof reverence; santrsafear; pramodaand joy; bharaby an
excess; vihvalaovercome; tadthen; kimwhat; karaviI should do; itithus;
jtumto know; na eI was not able; kathacanain any way.
TRANSLATION
A flood of reverence, fear, and joy overwhelmed me. At that moment I simply didnt know
what to do.
BB 2.3.37
TEXT 37
TEXT
yady api sva-prako sv
attendriya-vttika
tat-kruya-prabhvea
para skt samkyate
SYNONYMS
yadi apialthough; sva-prakaself-manifest; asauHe; attabeyond; indriyaof the
senses; vttikathe functions; tatHis; kruyaof the mercy; prabhveaby the power;
paramonly; sktdirectly; samkyateHe is seen.
TRANSLATION
That self-manifest Lord is beyond the scope of the senses, but one can see Him directly by the
power of His mercy. There is no other way.
COMMENTARY
Only the Lords grace can empower one to perceive His beauty and the features of His
personality.
BB 2.3.38
TEXT 38
TEXT
naitan nicetum e ya
dgbhy cittena vekyate
ki vtikramya tat sarvam
tma-bhvena kenacit
SYNONYMS
nanot; etatthis; nicetumto understand; eI was able; ayamHe; dgbhymwith
my eyes; cittenawith my mind; vor; kyatewas being seen; kim vor else;

atikramyatranscending; tatthat; sarvamall; tma-bhvenaby a power of the soul;

kenacitcertain.
TRANSLATION
I was unable to understand whether I was seeing Him with my eyes, with my mind, or with a
power of the soul that transcended both.
BB 2.3.39
TEXT 39
kan nirkram ivvalokayan
smarmi nldri-pater anugraham
kac ca skram udkya prva-van
mah-maha-pujam amu labhe mudam
SYNONYMS
katat one moment; nirkramformless; ivaas if; avalokayanseeing; smarmiI
remembered; nldri-pateof the Lord of Nldri (Jaganntha); anugrahamthe mercy;
katat one moment; caand; sa-kramwith personal form; udkyaseeing; prvavatas before; mahvast; mahaof effulgence; pujammass; amumHim; labheI
obtained; mudamjoy.
TRANSLATION
Although at one moment I saw Him as formless, I remembered the mercy of the Lord of
Nldri, and at the next moment I saw Him again in His personal form, vastly effulgent, and I
was full of joy.
COMMENTARY
The Supreme Lord whom Gopa-kumra was perceiving did not actually become impersonal,
but when His effulgence intensified, Gopa-kumra could see nothing but that effulgence. This
is one characteristic of the abode of liberation, that individual distinctions tend to become
obscured by the all-pervading divine light from the transcendental body of the Lord. In this
instance, however, Gopa-kumra remembered Lord Jaganntha, who was similarly effulgent,
like a brilliant dark-blue mountain. Remembering Lord Jagannthas compassion, Gopakumra thought that no one else could be as merciful as He. Then, when the Lords personal
form again became visible past His effulgence, Gopa-kumras ecstasy increased even more.
The verbs in the Sanskrit text of this verse and the verses that follow are in the present tense
even though the verse describes a past event. This is to indicate that Gopa-kumra spent a
long time in Mahkla-pura, the abode of liberation.
BB 2.3.40

TEXT 40
TEXT
kadpi tasminn evha
lyamno nukampay
rakeya nija-pdbjanakhu-sparato mun
SYNONYMS
kad apisometimes; tasminin that; evaindeed; ahamI; lyamnamerging;
anukampayby His mercy; rakeyaI was saved; nijaHis; pda-abjaof the lotus feet;
nakhafrom the nails; auby the beams of light; sparatadue to the touch; amun
by Him.
TRANSLATION
Sometimes I would begin to merge into the Lords effulgence, but He mercifully saved Me
with the touch of the rays from the nails of His lotus feet.
COMMENTARY
The reddish nails of Lord Vius toes are like brilliant gems. They are so attractive to His
devotees that the devotees never think of giving up their personal relationships with Him to
dissolve themselves into oneness. Of course, everything about the Lord is supremely
attractive, not only His toes, but Vaiavas generally honor the Lord by beginning their
worship from His feet.
BB 2.3.41
TEXT 41
TEXT
bhinnbhinnair mah-siddhai
skmai sryam ivubhi
vta bhaktair ivlokya
kadpi pryate mana
SYNONYMS
bhinnadifferent; abhinnaiand nondifferent; mah-siddhaiby perfected beings;
skmaisubtle; sryamthe sun; ivaas if; aubhiby its rays; vtamsurrounded;
bhaktaiby devotees; ivaas if; lokyaseeing; kad apisometimes; pryatefelt
satisfaction; manamy mind.
TRANSLATION

Sometimes my mind felt special pleasure in beholding Him surrounded by the great perfected
beings who were His devotees, at once different and nondifferent from Him. They surrounded
Him in subtle spiritual forms, like beams of light around the sun.
COMMENTARY
The Supreme Personality of Godhead always invites His part-and-parcel jvas to share loving
reciprocations with Him, even in the abode of liberation. He kindly considers the liberated
souls who surround Him there His bhaktas, but actually they are hardly interested in personal
service. The only bhakti they offer the Lord is to decorate Him as particles of His effulgence.
Although they are eternal, indissolvable individuals, their separate personalities are now
dormant and invisible. Like all other jvas, they are both different and nondifferent from the
Supreme, like the rays of light shining from the sun. In spiritual substance they are one with
the Lord, but they have autonomous identities, with their own consciousness, their own
bodies, and their own small capacity to control.
BB 2.3.42
TEXT 42
TEXT
ittham nanda-sandoham
anuvindan nimagna-dh
tmrma ivbhva
pra-kma ivtha v
SYNONYMS
itthamthus; nandaof ecstasy; sandohaman abundance; anuvindanexperiencing;
nimagnabeing drowned; dhmy consciousness; tma-rmaa self-satisfied sage;
ivaas if; abhvamI became; prafull; kmain all ambitions; ivaas if; atha v
or.
TRANSLATION
The huge treasure of ecstasy I in this way obtained inundated my mind. I became like a selfcontented sage or like a man whose ambitions have all been fulfilled.
COMMENTARY
Gopa-kumra became like a self-contented sage or a materialist, not one in fact. Had he
actually been contented with himself and his situation, he would no longer have been driven
by the urge to seek his worshipable Lord.
BB 2.3.43
TEXT 43

TEXT
tarkrcita-vicraughair
idam eva para padam
par kh gata caitad
amasi parama phalam
SYNONYMS
tarkaby speculative logic; arcitahonored; vicra-oghaiby many thoughts; idamthis;
evaonly; param padamthe supreme destination; parmto its supreme; khmlimit;
gatamgone; caand; etatthis; amasiI considered; paramam phalamthe ultimate
perfection.
TRANSLATION
A flood of thoughts, upheld by logic, made me conclude I had reached the supreme
destination, the highest perfection of life.
BB 2.3.44
TEXT 44
TEXT
pada-svbhviknandataraga-kobha-vihvale
citte tad-anya-sva-prpyajnam antardadhv iva
SYNONYMS
padaof the abode; svbhvikaintrinsic; nandaof ecstasy; taragaof the waves;
kobhaby the agitation; vihvalewhich was overwhelmed; cittein my mind; tatthan
that; anyaother; svamy own; prpyaof the goal; jnamawareness; antardadhau
disappeared; ivaas if.
TRANSLATION
Tossed by the waves of ecstasy intrinsic to that abode, my mind was overwhelmed, as if the
awareness of my goal had vanished.
COMMENTARY
Having worshiped r Madana-gopla for a long time, in all sorts of places, Gopa-kumra was
familiar with Lord Madana-goplas unique beauty. Why did Gopa-kumra now think that
Mahkla-pura and its Lord were the final goal of his life? As explained here, the powerful
influence of that realm confused him, temporarily diverting to another form of the Lord his
determination to worship Madana-gopla.

BB 2.3.45
TEXT 45
TEXT
rman-mah-bhgavatopadeata
san-mantra-sev-balato na kevalam
ln kadcin nija-pjya-devatpdbja-skd-avaloka-llas
SYNONYMS
rmatdivine; mah-bhgavataof the saintly devotee; upadeataby the instructions;
sat-mantraof my transcendental mantra; sev-balataon the strength of serving; nanot;
kevalamcompletely; lndissolved; kadcitever; nijamy; pjyaworshipable;
devatof the Deity; pda-abjathe lotus feet; sktdirectly; avalokato see; llas
hankering.
TRANSLATION
Yet because of following the divine instructions of the great saintly devotee, and because of
the strength of my service to the transcendental mantra, my hankering to see with my own
eyes the lotus feet of my worshipable Deity never fully disappeared.
COMMENTARY
By the mercy of his divine spiritual master, Gopa-kumra never lost his eagerness to see with
his own eyes the lotus feet of r Madana-gopla. And this eagerness was what impelled him
to travel higher and higher in search of his Lord, never wanting to stay in any place where
Madana-gopla was absent.
BB 2.3.46
TEXT 46
TEXT
utsya tejo-maya-pruasya
cirvalokena vivardhito bht
nijea-sandarana-drgha-lobha
smte sti nta iva prakart
SYNONYMS
utarather; asyaat Him; teja-mayaeffulgent; pruasyathe Supreme Person; cira
for a long time; avalokenaby looking; vivardhitaincreased; abhtwas; nija-iamy
worshipable Deity; sandaranafor seeing; drghalong maintained; lobhathe greed;

smteof remembrance; stimto the path; ntabrought; ivaas if; prakartbeing

pulled by force.
TRANSLATION
Rather, the more I looked at the effulgent Lord Mahkla, the stronger rose my long-standing
greed to see the object of my worship. The Deity I worshiped seemed pulled by force onto the
path of my remembrance.
COMMENTARY
If Gopa-kumra were truly interested only in r Madana-gopla, what was the value of being
in a place more exalted than Brahmaloka? The answer given here is that his vivid and
extended darana of Lord Mahkla intensified his remembrance of Madana-gopla and his
hankering to see the Lord in person, not just in his heart. In other words, Gopa-kumra was
not satisfied to worship his Lord only by passive meditation.
BB 2.3.47
TEXT 47
TEXT
tena ta prakaa payann
api prye na prva-vat
sdmy atha laya svasya
akamna svayam-bhavam
SYNONYMS
tenabecause of that (increased greed); tamHim; prakaamdirectly visible; payan
seeing; apialthough; prye naI did not feel satisfied; prva-vatas before; sdmiI felt
disturbed; athathen; layamdissolution; svasyaof myself; akamnafearing;
svayam-bhavamautomatic.
TRANSLATION
Because of that greed, even though I beheld the Supreme Lord right before me, I could not
feel as satisfied as before. I was disturbed by the fear that I might merge into Him, as was
likely to happen in that abode.
COMMENTARY
Even though the presence of Lord Mahkla greatly intensified Gopa-kumras greed to see
Lord Madana-gopla, Gopa-kumra did not feel as happy here as on the other planets he had
visited. The various forms of the Supreme Lord he had seen elsewhere had not inspired a
remembrance of Madana-gopla as intense as in Mahkla-pura, but at least on those other
planets Gopa-kumra had been in no danger of merging into the object of his meditation. If he

were to merge and forget his separate existence, he would also forget his desire to join r
Madana-goplas pastimes.
BB 2.3.48
TEXT 48
TEXT
vraja-bhmv ihgatya
sdhaye ha sva-vchitam
vimann evam araua
gta-vdydbhuta-dhvanim
SYNONYMS
vraja-bhmauto Vraja-bhmi; ihathis; gatyareturning; sdhayewill achieve;
ahamI; sva-vchitammy desire; vimanthinking; evamthus; arauamI heard;
gtaof song; vdyaand instrumental music; adbhutawonderful; dhvanimthe sound.
TRANSLATION
I was thinking that if I returned to this Vraja-bhmi I would fulfill my desires. And then I
heard some wonderful singing and music.
BB 2.3.49
TEXT 49
TEXT
ho ha parita payan
vrha vyalokayam
kam apy rdhva-padt tatrynta sarva-vilakaam
SYNONYMS
haenlivened; ahamI; paritaaround; payanlooking; vaon a bull; rham
mounted; vyalokayamI saw; kam apisomeone; rdhva-padtfrom a higher region;
tatrathere; yntamarriving; sarvafrom everyone else; vilakaamdifferent.
TRANSLATION
Enlivened, looking all around, I saw someone riding on a bulla unique person, arriving
from a higher region.
BB 2.3.50
TEXT 50
TEXT
karpra-gaura tri-da dig-ambara

candrrdha-mauli lalita tri-linam

gag-jalmlna-javal-dhara
bhasmga-rga rucirsthi-mlinam
SYNONYMS
karpralike camphor; gauramwhite; tri-damhaving three eyes; dik-ambaram
dressed by the directions (naked); candra-ardhathe half moon; maulimon his head;
lalitamexquisite; tri-linamholding a trident; gag-jalawith water of the Gag;
amlnabrilliant; ja-valrows of matted locks; dharamwearing; bhasmawith ashes;
agaof his body; rgamcoloring; ruciracharming; asthimade from bones; mlinam
wearing a garland.
TRANSLATION
Three-eyed, white like camphor, dressed only by the sky, that exquisitely beautiful person
carried a trident and bore the half moon on his head, his matted locks brilliantly adorned by
the Gag. His body was smeared with ashes and graced by a charming garland of bones.
COMMENTARY
Lord ivas garland of bones was in fact auspicious and beautiful because it was made from
the bones of departed Vaiavas.
BB 2.3.51
TEXT 51
TEXT
gaury nijkritaynurajita
divyti-divyai kalita paricchadai
tmnurpai parivra-sacayai
sasevyamna rucirkthitai
SYNONYMS
gauryby a woman of fair complexion; nija-akaon his lap; ritaywho takes shelter;
anurajitamdelighted; divyathan those of heaven; ati-divyaimore heavenly; kalitam
provided; paricchadaiwith paraphernalia; tmafor him; anurpaisuitable; parivra
of associates; sacayaiby a multitude; sasevyamnamattended; ruciraattractive;
ktiwhose forms; hitaiand behavior.
TRANSLATION
Sitting on his lap, a woman of fair complexion affectionately served him. Divine regalia
surrounded him, more heavenly than the riches of heaven. And many followers attended him,
their attractive forms and behavior just fitting for his service.

COMMENTARY
Upon first seeing him, Gopa-kumra was unaware of who Lord iva was and so describes
him as kam api, someone. And although Gopa-kumra knew nothing about Lord ivas
transcendental relationship with his wife, he describes her as gaur, since he could see with his
own eyes her beautiful golden complexion. At first sight Gopa-kumra could recognize that
the royal umbrella, cmara fans, and other personal accoutrements of Lord iva were more
excellent than those of the demigods. And suitably exalted attendants, with great devotion,
carried that umbrella, fanned Lord iva with the cmaras, and performed other services for
him and his consort. The associates of Lord iva appeared very handsome, including r
Gaea, with his large abdomen and elephants head. And they all conducted themselves in an
attractive manner.
By worship of Gaea or other demigods one may attain a form with, for example, a
protuberant belly and an elephants head, can achieve this by worshiping Gaea. But those
who worship Lord iva understanding that he is nondifferent from r Ka attain beautiful
bodily forms on Lord ivas planet. This is affirmed in the narration of Lord ivas battle with
Andhaka in r Vmana Pura, Chapter fifty-nine.
BB 2.3.52
TEXT 52
TEXT
parama vismaya prpto
hara caitad acintayam
ko nv aya privrhyo
bhti mukti-padopari
SYNONYMS
paramamgreat; vismayamsurprise; prptaobtaining; haramdelight; caand;
etatthis; acintayamI thought; kawho; nuindeed; ayamthis; privrawith such
an entourage; hyaendowed; bhtishines; mukti-padathe abode of liberation;
uparifrom above.
TRANSLATION
Feeling the greatest surprise and delight, I thought, Who is this, accompanied by such an
entourage, and appearing from above the abode of liberation?
BB 2.3.53
TEXT 53
TEXT

jagad-vilakaaivaryo
mukta-vargdhiko pi san
lakyate ti-sad-cro
mah-viayavn iva
SYNONYMS
jagatfrom the entire world; vilakaadistinct; aivaryawhose ruling power; muktavargaof all groups of liberated persons; adhikathe chief; apialthough; sanbeing;
lakyatehe seems to be; ativiolating; sat-crathe rules of civilized behavior; mah
great; viaya-vna sense-gratifier; ivaas if.
TRANSLATION
He looks more powerful than anyone in the material world, more excellent than all liberated
souls, yet he seems to violate the rules of civilized behavior, like a great sense-gratifier.
COMMENTARY
It struck Gopa-kumra as strange that even though this unique person appeared to be the
supreme ruler of the material world, the defender of religious principles, he was ignoring the
rules of proper behaviorby traveling naked, embracing his wife in public, and so on
enjoying all kinds of sense gratification even though he seemed a fully liberated
transcedentalist.
BB 2.3.54
TEXT 54
TEXT
parnanda-bharkrntacets tad-darand aham
naman sa-parivra ta
kpaylokito mun
SYNONYMS
para-nandaof supreme ecstasy; bharaby the weight; krntaovercome; cetmy
mind; tathim; darantfrom seeing; ahamI; namanbowing down; sa-parivram
with his associates; tamto him; kpaymercifully; lokitaglanced at; amunby him.
TRANSLATION
My mind was overcome by the weight of the supreme ecstasy I felt from seeing him. I bowed
down to him and those who stay with him, and he gave me a compassionate glance.
BB 2.3.55
TEXT 55

TEXT
hara-vegd upavrajya
rman-nandvarhvayam
apccha tad-gadhyaka
tad-vttnta vieata
SYNONYMS
haraof joy; vegtimpelled by the force; upavrajyaapproaching; rmat-nandvara
r Nandvara; hvayamnamed; apcchamI asked; tathis; gaaof the associates;
adhyakamthe chief; tatof him; vttntamabout the activity; vieatain detail.
TRANSLATION
Impelled by joy, I approached the leader of his companions, named r Nandvara, and asked
him in detail about this person and what he was doing.
COMMENTARY
Altogether unfamiliar with Lord iva, Gopa-kumra asked r Nandvara, Who is this?
Where is his residence? Where is he going now?
BB 2.3.56
TEXT 56
TEXT
sa sa-hsam avocan m
goplopsan-para
gopa-bla na jne
r-iva jagad-varam
SYNONYMS
sahe; sa-hsamwith laughter; avocattold; mmme; gopla-upsanto the worship
of Gopla; parawho are devoted; gopa-blaO cowherd boy; na jneyou do not
recognize; r-ivamr iva; jagat-varamthe lord of the universe.
TRANSLATION
Nandvara laughed and said to me, O cowherd boy, devoted worshiper of Gopla, dont you
recognize Lord iva, the lord of the universe?
COMMENTARY
Nandvara found it amusing that a devotee of Lord Gopla could be ignorant of the identity
of Lord iva. But since Gopa-kumra was a simple cowherd boy, Nandvara thought, He
might be so poorly informed. By calling Lord iva the lord of the universe, Nandvara

tactfully told Gopa-kumra that since Lord iva is independent he can apparently violate the
laws of civilized behavior without blame.
BB 2.3.57
TEXT 57
TEXT
bhukter mukte ca dtya
bhagavad-bhakti-vardhana
muktnm api sampjyo
vaiavn ca vallabha
SYNONYMS
bhukteof enjoyment; mukteof liberation; caand; dtthe giver; ayamhe;
bhagavat-bhaktidevotion

to the

Personality

of Godhead;

vardhanaincreasing;

muktnmfor the liberated souls; apieven; sampjyaworshipable; vaiavnmto

the Vaiavas; caand; vallabhavery dear.
TRANSLATION
He is the giver of material enjoyment and liberation, and he expands devotion to the
Personality of Godhead. He is worshiped even by the liberated and is dear to the Vaiavas.
COMMENTARY
Lord iva is bhagavad-bhakti-vardhana in more than one sense. By showing a loving attitude
toward the Supreme Lord, r Ka, Lord iva increases the Supreme Lords reciprocal love
for him. And apart from this, Lord iva is himself a great lord (bhagavn) who promotes the
process of devotional service to Viu. He teaches his own devotees that bhagavad-bhakti is
the supreme goal of life, greater than all others. The essential meaning of Lord ivas being
bhagavad-bhakti-vardhana is that by his very words and behavior he increases for the
inhabitants of the universe their devotion for the Supreme Personality of Godhead. And so he
is very dear to the devotees of Lord Viu, who aspire for his association.
BB 2.3.58-59
TEXTS 5859
TEXT
iva-kpthag-dibhakti-labhyt sva-lokata
svnurpt kuverasya
sakhyur bhakti-va-kta

kailsdrim alakartu
prvaty priyaynay
sama parimitair yti
priyai parivtair vta
SYNONYMS
iva-kaof Lord iva and Lord Ka; apthakas nondifferent; diwith the vision;
bhaktiby devotional service; labhytwhich is obtainable; sva-lokatafrom his own
planet; sva-anurptwhich suits his nature; kuverasyaof Kuvera; sakhyuhis friend;
bhaktiby the devotion; va-ktacontrolled; kailsa-adrimthe mountain Kailsa;
alakartumto decorate; prvatyby Prvat; priyayhis beloved; anayher; samam
accompanied; parimitaiwho are gentle; ytihe goes; priyaidear; parivtaiby
associates; vtasurrounded.
TRANSLATION
Drawn by the devotion of his friend Kuvera, he is traveling with his beloved Prvat and
dear gentle companions to grace Mount Kailsa with his presence. He came from his own
planet, as transcendental as he, an abode reached through devotion by those who see him and
Lord Ka as nondifferent.
COMMENTARY
Here Nandvara explains where Lord iva comes from and where is he is going. Lord ivas
own planet, beyond the coverings of the material universe, is attainable by those who worship
him and Lord Viu on the same level. That transcendental world is suitable for Lord ivas
pleasure, equipped as it is with all kinds of eternal and unlimited opulence. Yet Lord iva
gracefully accepts the friendship of the demigod Kuvera, the original proprietor of Mount
Kailsa, and submits himself to Kuveras devotion. And so Lord iva is on his way to visit
Kailsa in the company of Prvat, his consort. Since Prvat, the mother of the universe, is
Lord ivas supreme energy, Gopa-kumra should not be shocked to see her sitting on his lap
in public. But why is Lord iva traveling with such a small entourage? Although on his own
planet he has many more devotees, for this trip he has chosen only his dearmost associates
because the Kailsa within the material world can accommodate only some of his opulence
and entourage.
BB 2.3.60
TEXT 60
TEXT
r-gopa-kumra uvca

tad karya praho ham

aiccha tasmn mahevart
prasda kam api prptum
tmano hdaya-gamam
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatthat; karyahearing; praha
delighted; ahamI; aicchamwanted; tasmtfrom him; mahevartLord Mahevara;
prasdamfavor; kam apia certain; prptumto obtain; tmanamy; hdayamgamamcherished.
TRANSLATION
r Gopa-kumra said: Delighted to hear this, I was eager to obtain Lord ivas grace and
fulfill a long-cherished desire.
COMMENTARY
Gopa-kumra was eager to understand how Lord iva is nondifferent from r Madanagopla-deva. Although Gopa-kumras natural inclination was toward the lotus feet of
Madana-gopla, he also found himself unavoidably attracted to this amazing person Lord
iva, whom he was seeing for the first time. Gopa-kumra would be grateful if Lord iva
were to enlighten him about how Lord iva and Lord Ka are nondifferent.
BB 2.3.61
TEXT 61
TEXT
jtv bhagavat tena
dydiasya nandina
upadeena uddhena
svaya me sphurad ajas
SYNONYMS
jtvbeing understood; bhagavatby the lord; tenahim; dywith a glance;
diasyawho was ordered; nandinaof Nandvara; upadeenaby the advice;
uddhenapure; svayamautomatically; meto me; asphuratwere revealed; ajas
easily.
TRANSLATION
Lord iva, reading my thoughts, ordered Nandvara with a knowing glance, and through
Nandvaras pure guidance the facts easily revealed themselves to me.
COMMENTARY

Lord iva, the best of mystics, knew at once what Gopa-kumra was thinking and simply by
glancing at Nandvara conveyed his desire that Nandvara explain the matter. rla Santana
Gosvm says in his commentary to this verse that nandina can refer to Nandvara, the
principal attendant of Lord iva, or else to the bull Nand, Lord ivas carrier, who was born
from a partial expansion of the Supreme Lord.
BB 2.3.62
TEXT 62
TEXT
rman-madana-gopln
nija-prea-daivatt
abhinna r-maheo yam
uta tad-bhva-vardhana
SYNONYMS
rmat-madana-gopltfrom rmn Madana-gopla; nijamy; pralike the life air;
iaworshipable; daivattthe Deity; abhinnanondifferent; r-mahear iva
Mahea; ayamhe; utaindeed; tatfor Him (Madana-gopla); bhvalove; vardhana
who increases.
TRANSLATION
This Lord iva, I realized, is nondifferent from Madana-gopla, the Deity I worship, the Lord
more dear to me than life itself. Lord iva serves the cause of love for my Lord by promoting
it everywhere.
COMMENTARY
There is nothing wrong with being attracted to Lord iva. Since he is nondifferent from Lord
Ka, devotion offered to him is also devotion to Ka. More precisely, when one satisfies
Lord iva by pure devotion to him, Lord iva helps one become more devoted to Ka.
BB 2.3.63
TEXT 63
TEXT
sukha tad-gaa-madhye ha
pravia prito khilai
aivai r-nandino raua
vttam etad vilakaam
SYNONYMS

sukhamhappily; tatof him (Lord iva); gaaof the company of associates; madhyein
the midst; ahamI; praviaentered; pritatreated with affection; akhilaiby all;
aivaithe devotees of Lord iva; r-nandinafrom r Nandvara; arauamI heard;
vttaminformation; etatthis; vilakaamunique.
TRANSLATION
I happily entered among Lord ivas companions and was treated with affection by all his
devotees. From r Nandvara I heard these unique facts:
BB 2.3.64
TEXT 64
TEXT
sadaika-rpo bhagavn ivo ya
vasan sva-loke prakaa sadaiva
vilokyate tatra nivsa-tuais
tad-eka-nihai satata nijeai
SYNONYMS
sadalways; eka-rpain one and the same form; bhagavn ivaLord iva; ayam
he; vasanliving; sva-lokeon his own planet; prakaavisible; sadalways; eva
indeed; vilokyateis seen; tatrathere; nivsawith residence; tuaiwho are fully
satisfied; tatto him; ekaexclusively; nihaidedicated; satatamalways; nija-iai
by his worshipers.
TRANSLATION
The great Lord iva has one eternal transcendental form. Dwelling in his own abode, he is
always visible to his exclusive worshipers, who are pleased to live there.
COMMENTARY
According to r Nandvara, Lord iva remains always in one form, meaning that he is not
like Lord Mahkla, sometimes formless and sometimes having a personal form, nor does he
expand himself as Lord Viu does, into the different forms of a fish, a tortoise, and so on. In
the pastimes Lord iva performs for the pleasure of his devotees, he sometimes appears
disguised as a hunter or a fisherman, but he does not transform into different species of life.
Because Lord ivas followers can rest assured he is not going to change his appearance, they
are always satisfied. He is always visible on his planet, not like Lord Viu, who often leaves
His abodes to visit other places. Lord ivas dear devotees can always see their lord, unlike
the devotees of r Viu, r Yajevara, and the other incarnations of the Personality of
Godhead on Svargaloka, Maharloka, Tapoloka, and Satyaloka.

This is the explanation given by r Nandvara, but more precisely Lord iva is always in the
same form in the sense that his body is always purely spiritual, sac-cid-nanda, and never
subject to change. He is always present in his own abode, beyond the material creation, and so
is always visible in that abode for the pleasure of his devotees.
BB 2.3.65
TEXT 65
TEXT
svbhinna-bhagavad-bhaktilmpaya grhayann iva
sad ramayati svyn
ntya-gtdi-kautukai
SYNONYMS
svafrom himself; abhinnaas nondifferent; bhagavatto the Supreme Lord; bhaktifor
devotional service; lmpayamgreediness; grhayaninducing; ivaas if; sadalways;
ramayatihe gives pleasure; svynto his associates; ntyaof dancing; gtasinging;
diand so on; kautukaiwith festivals.
TRANSLATION
With festivals of singing, dancing, and so on, he always gives pleasure to his companions, as
if to make them greedy for the Supreme Lords devotional service, in which they see that he
and Lord Viu are nondifferent.
COMMENTARY
Lord ivas festivals resound with congregational chanting of Lord Vius names, and his
devotees can be heard crying out in great reverence and love for Lord Viu. It appears that
Lord iva holds such festivals for the benefit of others, to induce them to take up worship of
Lord Viu as nondifferent from himself, but in fact Lord iva is himself fully absorbed in
viu-bhakti because like Nrada Muni he is a bhaktvatra, an empowered incarnation of the
Lord in the role of the Lords devotee.
BB 2.3.66
TEXT 66
TEXT
bhagavanta sahasrsya
ea-mrti nija-priyam
nityam arcayati prem
dsa-vaj jagad-vara

SYNONYMS
bhagavantamthe Supreme Lord; sahasra-syamthousand-faced; ea-mrtimin the
form of ea; nija-priyamhis favorite; nityamconstantly; arcayatihe worships;
premwith love; dsa-vatlike a servant; jagat-varathe lord of the universe.
TRANSLATION
Although he is the lord of the universe, he always lovingly worships his favorite form of the
Supreme Lord, ea, He of a thousand faces, as if a humble servant.
COMMENTARY
Lord iva feels a special affinity with the Ananta ea expansion of Lord Sakaraa because
both Lord iva and ea are presiding lords of the mode of ignorance. This is depicted in the
Fifth Canto of rmad-Bhgavatam (5.17.16), in the account of how Lord Viu is worshiped
on Ilvta-vara:

bhavn-nthai str-garbuda-sahasrair avarudhyamno bhagavata catur-mrter mahpuruasya tury tmas mrti praktim tmana sakaraa-sajm tma-samdhirpea sannidhpyaitad abhigan bhava upadhvati.

In Ilvta-vara, Lord iva is always encircled by ten billion maidservants of Goddess Durg,
who minister to him. The quadruple expansion of the Supreme Lord consists of Vsudeva,
Pradyumna, Aniruddha, and Sakaraa. Sakaraa, the fourth expansion, is certainly
transcendental, but because His activities of destruction in the material world are in the mode
of ignorance, He is known as tmas, the Lords form in the mode of ignorance. Lord iva,
knowing that the original cause of his own existence is Lord Sakaraa, always meditates
upon Sakaraa in trance by chanting the following mantra.
As stated by Lord iva in his prayers in the Fifth Canto, the manifestation of Lord Sakaraa
as Ananta ea has thousands of hoods. And so this form is different in appearance from the
form of Lord Sakaraa worshiped in the covering shell of ahakra, false ego. In Lord
ivas abode, the region of ahakra, Lord Sakaraa has four arms, like r Pradyumna and
Aniruddha. Lord ivas abode is thus a very special place.
BB 2.3.67
TEXT 67
TEXT
jtvema iva-lokasya
viea sarvato dhikam

pramoda parama prpto

py apra hd alakayam
SYNONYMS
jtvlearning;
characteristics;

imamthis;
sarvatathan

iva-lokasyaof
everything

else;

ivaloka;

vieamthe

adhikamgreater;

special

pramodamjoy;

paramamutmost; prptaattaining; apialthough; apramnot complete; htmy

heart; alakayamI noticed.
TRANSLATION
Learning about this unique excellence of ivaloka, I felt exceedingly happy. Yet my heart, I
knew, was not full.
COMMENTARY
Hearing all this made Gopa-kumra eager to see ivaloka, but his persistent desire to find r
Madana-gopla constrained him.
BB 2.3.68
TEXT 68
TEXT
tan-nidnam ansdya
sadyo jsiam man
rman-guru-prasdptavastu-sev-prabhvata
SYNONYMS
tatof that; nidnamthe cause; ansdyanot discerning; sadyaquickly; ajsiamI
understood; manafter reflection; rmat-guruof my divine spiritual master; prasda
by the mercy; ptareceived; vastuto the object; sevof service; prabhvataby the
power.
TRANSLATION
I couldnt discern the cause of that feeling, but by the mercy of my divine spiritual master I
had received the transcendental mantra, and by the power of my service to the mantra, after
some reflection I quickly understood.
COMMENTARY
By virtue of constantly meditating with full sincerity on the ten-syllable gopla-mantra, Gopakumra could understand in a moment the essence of his predicament.
BB 2.3.69
TEXT 69

TEXT
rman-madana-gopladeva-pda-sarojayo
lldy-anubhavbhvo
mm aya bdhate kila
SYNONYMS
rmat-madana-gopla-devaof rmn Madana-gopla-deva; pda-sarojayoof the two
lotus feet; ll-diof the pastimes and so on; anubhavaof experience; abhvathe
absence; mmme; ayamthis; bdhatewas troubling; kilaindeed.
TRANSLATION
I was disturbed because of forgetting the lotus feet of rmn Madana-gopla, and His
pastimes and other attractive features.
COMMENTARY
In this circumstance Gopa-kumra was unable to focus his mind on r Madana-goplas
pastimes, beauty, sweetness, and compassion.
BB 2.3.70
TEXT 70
TEXT
abodhaya mano nena
maheenaiva s khalu
ll-viea-vaicitr
kt mrti-vieata
SYNONYMS
abodhayamI informed; manamy mind; anenaby him; maheenaLord Mahea;
evahimself; sthese; khaluindeed; llof pastimes; viea-vaicitrspecial varieties;
kthas performed; mrti-vieatain a special form.
TRANSLATION
I told my mind that it is Lord iva himself who performs these wonderfully varied pastimes in
the special form of Lord Gopla.
BB 2.3.71
TEXT 71
TEXT
tathpy asvastham lakya
sva-cittam idam abruvam

yady asmin nnubhyeta

s tad-rpdi-mdhur
SYNONYMS
tath apistill; asva-sthamunsettled; lakyaseeing; sva-cittammy mind; idamthis;
abruvamI said; yadiif; asminin him (Lord iva); nanot; anubhyetais perceived;
sit; tatHis; rpa-diof the beauty and so on; mdhurthe sweetness.
TRANSLATION
But seeing my mind still unsettled, I told it, If you fail to perceive something in Lord iva , it
must be the rare sweetness of Goplas beauty and His other such qualities.
BB 2.3.72
TEXT 72
TEXT
tathpi drgha-vch te
nugrahd asya setsyati
acird iti manyasva
sva-prasda-vieata
SYNONYMS
tath apinonetheless; drghalong-held; vchdesire; teyour; anugrahtby the
mercy; asyahis (ivas); setsyatiwill be achieved; acirtsoon; itithus; manyasva
please know; svafor you; prasdaby his favor; vieataspecial.
TRANSLATION
Nonetheless, by Lord ivas mercy your long-held desire will soon be fulfilled. By his
special favor toward you, be assured, this will be so.
BB 2.3.73
TEXT 73
TEXT
eva tua-mans tasya
tatra kenpi hetun
virntasya maheasya
prve tiha kaa sukham
SYNONYMS
evamthus; tuapacified; manmy mind; tasyaof him (Lord iva); tatrathere;
kena apifor some; hetunreason; virntasyawho was resting; maheasyaof Lord

Mahea; prveby the side; atihamI stayed; kaamfor a short time; sukham
happily.
TRANSLATION
My mind was thus appeased, and I was happy to stay awhile by the side of Lord iva, who for
some reason chose to take rest before going on with his journey.
COMMENTARY
Why Lord iva rested in Mahkla-pura before proceeding to Kailsa is disclosed in the next
verses.
BB 2.3.74
TEXT 74
TEXT
tarhy eva bhagavan dre
kem api mahtmanm
sagta-dhvanir atyantamadhura kacid udgata
SYNONYMS
tarhi evajust then; bhagavanmy lord; drefrom a distance; kem apiof some;
mah-tmanmgreat souls; sagtaof singing; dhvanithe sound; atyantaextremely;
madhurasweet; kacitcertain; udgataarose.
TRANSLATION
Just then, my lord, I heard from a distance the extremely sweet melodies of the singing of
great souls.
COMMENTARY
Gopa-kumra calls his disciple bhagavn, showing deep respect, because the disciple is a
Mathur brhmaa and is now blessed with the supreme good fortune of being engaged in the
worship of Lord Madana-gopla.
BB 2.3.75
TEXT 75
TEXT
ta rutv paramnandasindhau magno mahevara
mah-prema-vikrtta
pravtto nartitu svayam
SYNONYMS

tamthat; rutvhearing; parama-nandaof great ecstasy; sindhauin an ocean;

magnadrowning; mahevaraLord Mahevara; mah-premaof elevated love of God;
vikratransformations; ttaassuming; pravttabegan; nartitumto dance; svayam
himself.
TRANSLATION
Hearing that sound, Lord iva was swept away in an ocean of great ecstasy. Under the spell of
intense love of God, he began to dance, alone.
COMMENTARY
Whatever this sound was, it at once caused transcendental symptoms in the body of Lord
iva, symptoms of profound transformations in his mindtrembling, perspiration, choking
of the voice, standing of the bodily hair on end, falling to the ground, and more. These
appeared spontaneously, beyond his conscious control. He then started to dance, though no
one around him was dancing.
BB 2.3.76
TEXT 76
TEXT
pati-vratottam s tu
dev nandy-dibhi saha
prabhum utshaym sa
vdya-sakrtandibhi
SYNONYMS
pati-vratof wives who are faithful to their husbands; uttamthe greatest; sshe; tu
and; devDev; nandby Nandvara; dibhiand others; sahajoined; prabhumthe
lord; utshaym saencouraged; vdyawith musical accompaniment; sakrtana
chanting of the Supreme Lords names; dibhiand so on.
TRANSLATION
His most faithful wife, Dev, and his companions headed by Nandvara added to the
enthusiasm of their lord by playing music, chanting the Supreme Lords names, and so on.
COMMENTARY
Far from resenting her husbands losing his composure, the goddess Prvat, the most faithful
of chaste wives, encouraged him, following his lead. Even while still sitting on his lap, before
he stood up to dance, she began to accompany him with music.
BB 2.3.77
TEXT 77

TEXT
sadya evgats tatrdrka cru-catur-bhujn
rmat-kaiora-saundaryamdhurya-vibhavcitn
SYNONYMS
sadya evasuddenly; gatnwho had arrived; tatrathere; adrkamI saw; cru
attractive; catu-bhujnpersons with four arms; rmatof good fortune; kaiorayouth;
saundaryabeauty; mdhuryaand charm; vibhavawith the assets; citnadorned.
TRANSLATION
Then suddenly I saw a group of attractive four-armed persons arrive, adorned with all the
opulences of youth, charm, beauty, and good fortune.
COMMENTARY
Some of the attendants who sang at Lord ivas side as he danced had four arms also, but the
newly arrived four-armed persons were exceptionally beautiful.
BB 2.3.78
TEXT 78
TEXT
bh-bhaa-gtrucchacchdita-aivakn
nijevara-mah-krtignnanda-rasplutn
SYNONYMS
bhtheir ornaments; bhaaornamenting; gtraof their limbs; auof rays of
effulgence; chaby the mass; cchditaobscured; aivaknthe aivites; nija-varaof
their Lord; mah-krtithe sublime glories; gnaof singing; nandablissful; rasain the
taste; plutnimmersed.
TRANSLATION
Their limbs so effulgent as to decorate their very ornaments and make the aivites seem
invisible, those four-armed persons were immersed in the blissful rasa of singing the sublime
glories of their Lord.
BB 2.3.79
TEXT 79
TEXT

anirvcya-tam cetohri-sarva-paricchadn
sagatn prva-dais tai
caturbhi sanakdibhi
SYNONYMS
anirvcya-tamnmost indescribable; ceta-hrienchanting; sarvaall; paricchadn
whose paraphernalia; sagatnaccompanied; prvabefore; daiwho had been seen;
taiby those; caturbhifour; sanaka-dibhiled by Sanaka.
TRANSLATION
All their ornaments and accoutrements were beautiful beyond words. And in the company of
those persons were the four brothers I had seen before, led by Sanaka.
COMMENTARY
Although Sanaka and his brothers reside on Tapoloka, where Gopa-kumra had met them
before, they are as exalted as residents of Brahmaloka and regions even higher, because they
are empowered incarnations of the Supreme Lord.
BB 2.3.80
TEXT 80
TEXT
tad-darana-svabhvotthapraharka-mnasa
njsia kim apy antar
bahi cnyan nija-priyam
SYNONYMS
tatthem; daranafrom seeing; svabhvaspontaneously; utthaderived; praharaby
joy; kaattracted; mnasamy mind; na ajsiamI was not aware; kim apiof
anything; antainternally; bahiexternally; caand; anyatother; nijato myself;
priyamdear.
TRANSLATION
So attracted was my mind by the spontaneous joy of seeing them that I was aware of nothing
but them, internally or externally, not even things most dear to me.
BB 2.3.81
TEXT 81
TEXT
kat svastho py aho te

dsatvam api cetas

naka ycitu bhty
lajjay ca su-durghaam
SYNONYMS
katafter a moment; sva-sthareturned to normal consciousness; apialthough; aho
oh; temof them; dsatvamfor becoming a servant; apieven; cetasmentally; na
aakamI was not able; ycitumto ask; bhtyout of fear; lajjayout of
embarrassment; caand; su-durghaammost improbable.
TRANSLATION
After a moment I came back to normal consciousness. But, oh, I couldnt bring myself to ask
them to make me their servant. I felt too afraid and embarrassed to ask such an unlikely
blessing, even silently within my mind.
COMMENTARY
Gopa-kumra thought it would be offensive for such an insignificant person as he to ask for
the exalted position of a servant of the Vaikuha messengers. So he couldnt summon the
courage to submit his request.
BB 2.3.82-83
TEXTS 8283
TEXT
e hi llas nna
kpaa mm abdhata
sambherann ime ki m
ivasya kpay sakt

kutraty katame vaite

kppgena pntu mm
yn ligya bha rudra
prema-mrcchm aya vrajet
SYNONYMS
ethis; hiindeed; llashankering; nnamcertainly; kpaamwretched; mm
me; abdhatatroubled; sambheranmight speak; imethese persons; kimwhether;
mmto me; ivasyaof Lord iva; kpayby the mercy; saktone time; kutraty
somewhere; katamesome; vor; eteof them; kpof mercy; apgenawith a
sidelong glance; pntuthey might save; mmme; ynwhom; ligyaembracing;

bhamsuddenly; rudraLord iva; premaof pure love; mrcchminto a swoon;

ayamhe; vrajetcould go.
TRANSLATION
Simply by embracing them Lord iva could suddenly go into a swoon of prema. And in my
wretchedness a certain longing troubled mea longing that just once, by the mercy of Lord
iva, these persons might somehow talk to me, or on some pretext might save me by the
mercy of their sidelong glance.
COMMENTARY
Gopa-kumra thought that only the mercy of these wonderful persons would save him from
dying untimely out of frustration. Without even knowing who they were and from where they
had come, he was convinced they were great souls.
BB 2.3.84
TEXT 84
TEXT
ity-di-man-mano-vtta
jtv devyomayerita
iva-cittnuvartiny
gaeo kathayac chanai
SYNONYMS
itithis; diand so on; matmy; manaof the mind; vttamthe activity; jtv
understanding; devyby the goddess; umayUm; ritamoved; ivaof Lord iva;
cittathe

heart;

anuvartinywho

always

faithfully

follows;

gaa-aGaea;

akathayataddressed; anaigently.
TRANSLATION
The goddess Um, who always acts in accord with Lord ivas heart, understood what I was
thinking. She then had Gaea gently address me.
COMMENTARY
Gaea spoke to Gopa-kumra in a quiet voice because what he was about to say was too
confidential for all the companions of Lord iva to hear. Lord ivas consort Prvat, or Um,
always present in her husbands heart, acts only with his sanction.
BB 2.3.85
TEXT 85
TEXT
r-gaea uvca

ete vaikuha-nthasya
r-kasya mah-prabho
prad prpta-srpy
vaikuhd gat kila
SYNONYMS
r-gaea uvcar Gaea said; etethese; vaikuha-nthasyaof the ruler of
Vaikuha; r-kasyar Ka; mah-prabhothe Supreme Lord; prad
associates; prptawho have attained; srpytranscendental forms similar to the Lords;
vaikuhtfrom Vaikuha; gatcome; kilaindeed.
TRANSLATION
r Gaea said: These are associates of the ruler of Vaikuha, the Supreme Lord r Ka.
They have attained bodily forms similar to His and have come here from Vaikuha itself.
COMMENTARY
Here the word kila means Certainly this is true. You should not doubt that they have come
from the spiritual world.
BB 2.3.86-87
TEXTS 8687
TEXT
payeme py apare ynti
brahmao dhikte lpake
brahme catur-syasya
tathm drata pare

am ca-mukhasyaitaddvi-gue ynti vegata

am tu oasyasya
brahme dvi-gue tata
SYNONYMS
payajust see; imethese; apialso; apareothers; yntiare going; brahmaaby
Brahm; adhiktepresided over; alpakesmall; brahmein the universe; catusyasyawho has four heads; tathalso; amthese; dratafurther away; pareothers;
amthey; caand; aa-mukhasyaof an eight-headed Brahm; etatthan him; dviguein a universe twice bigger; yntiare going; vegataswiftly; amthese; tuand;

oaa-syasyaof a sixteen-headed Brahm; brahmein the universe; dvi-guetwice

bigger; tatathan that.
TRANSLATION
Just see these other Vaikuha companions of the Lord, traveling in this small universe ruled
by four-headed Brahm. And further away those others, moving swiftly in the universe of an
eight-headed Brahm, a world twice as large. And those others in the world of a Brahm with
sixteen heads, a world twice as large again.
COMMENTARY
To show that these visitors from Vaikuha were indeed extraordinary, r Gaea pointed out
more of them entering the other side of the universe, a great distance away, on some other
mission. And beyond this relatively small universe of four-headed Brahm, still other
Vaikuha messengers were visiting the world of an eight-headed Brahm, which was twice
as big as this one, or one billion yojanas in diameter. They were traveling swiftly (vegata)
because that universe is so large. Gaea further showed the same thing happening in
universes still larger.
BB 2.3.88-89
TEXTS 8889
TEXT
ity eva koi-kon
brahma mahat kramt
koi-koi-mukhbjn
tdg-brahma-koiu

gacchato llay tat-tadanurpa-paricchadn

gaeo darayat tn m
bahuo d-manoharn
SYNONYMS
iti evamthus; koi-konmmillions and billions; brahmamof Brahms; mahatm
huge; kramtone after another; koi-koimillions and billions; mukha-abjnmwith
lotus faces; tdksuch; brahmain universes; koiumillions; gacchatamoving;
llayplayfully; tat-tatfor each one; anurpasuitable; paricchadnwhose equipment;
gaeaLord Ganea; adarayatshowed; tnthem; mmto me; bahuamany;
dkto the eyes; manaand mind; harnattractive.

TRANSLATION
In this way Gaea showed me many Vaikuha companions of the Lord traveling with ease
in the millions and billions of universes of multitudes of huge Brahms, who had millions and
billions of lotus faces. The Vaikuha devotees, attractive to the eyes and mind, all had
suitable bodies and were suitably equipped for the universes they were visiting.
COMMENTARY
One after another, Gaea pointed out messengers from Vaikuha in the universes of a
Brahm with 32 heads, 64 heads, 128 heads, and so on. Gopa-kumra could perceive no end
to these countless universes.
That there are in fact material universes beyond counting is stated in scriptures such as
rmad-Bhgavatam:
kvha tamo-mahad-aha-kha-cargni-vr-bhsaveita-ghaa-sapta-vitasti-kya
kvedg-vidhvigaita-paru-caryvtdhva-roma-vivarasya ca te mahitvam
What am I, a small creature measuring seven spans of my own hand? I am enclosed in a
potlike universe composed of material nature, the total material energy, false ego, ether, air,
water, and earth. And what is Your glory? Unlimited universes pass through the pores of Your
body just as particles of dust pass through the openings of a screened window. (Bhgavatam
10.14.11)
dyu-pataya eva te na yayur antam anantaay
tvam api yad-antara-nicay nanu svara
kha iva rajsi vnti vayas saha yac chrutayas
tvayi hi phalanty atan-nirasanena bhavan-nidhan
Because You are unlimited, neither the lords of heaven nor even You Yourself can ever
reach the end of Your glories. The countless universes, each enveloped in its shell, are
compelled by the wheel of time to wander within You, like particles of dust blowing about in
the sky. And the rutis, following their method of eliminating everything separate from the
Supreme, become successful by revealing You as their final conclusion. (Bhgavatam
10.87.41)
kity-dibhir ea kilvta
saptabhir daa-guottarair aa-koa
yatra pataty au-kalpa
saha-koi-koibhis tad ananta

Every universe is covered by seven layersearth, water, fire, air, sky, the total energy, and
false egoeach ten times greater than the one previous. Besides our universe there are
innumerable others, and although unlimitedly large they move about like atoms in You.
Therefore You are called unlimited [ananta]. (Bhgavatam 6.16.37)
Gopa-kumra could easily see into all the material universes from where he stood in the abode
of liberation because that realm is free from any covering of material energy. In each
universe, he saw, the Vaikuha messengers had assumed forms with a different size and
showed potencies just suitable for that universe. Had the visitors from Vaikuha not made
themselves appear similar in size and form to the inhabitants of the universe they were
visiting, those inhabitants would not receive them with the respect deserved by representatives
of Lord Nryaa.
BB 2.3.90-91
TEXTS 9091
TEXT
ete hi mtyu-kle pi
jihvgre rotra-vartma v
kathacit sakd-ptena
nmbhsena ca prabho

bhaktn ktsna-bhayt pntas

tanvanto bhaktim ujjvalm
sarvatra vicaranty tmecchay bhakty-eka-vallabh
SYNONYMS
etethey; hicertainly; mtyuof death; kleat the time; apieven; jihvof the
tongue; agreon the tip; rotraof the sense of hearing; vartmaon the path; vor;
kathacitsomehow; saktonce; ptenaobtained; nma-bhsenaby a shadow of the
holy name; caand; prabhoof the Lord; bhaktndevotees; ktsnaall; bhaytfrom
fear; pntaprotecting; tanvantaspreading; bhaktimdevotional service; ujjvalm
most excellent; sarvatraeverywhere; vicarantithey travel; tma-icchayas they desire;
bhaktito devotional service; ekaonly; vallabhdedicated.
TRANSLATION
r Gaea continued: These persons cherish only devotional service to the Lord. They travel
as they please, spreading pure devotion everywhere. They save the Lords devotees from all

fears, even at the time of death, if those devotees have but once had even a reflection of the
Lords name on the tip of their tongues or the path to their ears.
COMMENTARY
Here r Gaea explains why the messengers of Vaikuha visit all the universes. Acting on
their own initiative, they travel everywhere to spread devotional service to the Supreme Lord,
eager to distribute fearlessness to the Lords devotees. Even though Vaiavas have nothing
to fear from anything material, they still fear obstructions to their bhakti. The Vaikuha-vss
always endeavor to help Vaiavas everywhere overcome impediments to devotional
progress. They protect anyone who has at least once chanted or heard the holy name of Lord
Viu, or even a shadow of His name uttered neglectfully or in jest, contempt, or pain.
BB 2.3.92
TEXT 92
TEXT
bhaktvatrs tasyaite
catvro naihikottam
paribhramanti lokn
hitrtha prad iva
SYNONYMS
bhakta-avatrincarnations as devotees; tasyaof Him; etethese; catvrafour;
naihikaof lifelong celibates; uttamthe best; paribhramantithey wander; loknm
of the worlds; hita-arthamfor the benefit; pradpersonal associates; ivalike.
TRANSLATION
And these four brothers, the best of lifelong celibates, are the Supreme Lords incarnations as
devotees. They wander for the benefit of all the worlds, just like the Lords Vaikuha
associates.
BB 2.3.93
TEXT 93
TEXT
vasanti ca tapo-loke
prabhu nryaa vin
anthnm iva kema
vahantas tan-nivsinm
SYNONYMS

vasantithey live; caand; tapa-lokeon Tapoloka; prabhumtheir Lord; nryaam

Nryaa; vinwithout; anthnmwho have no master; ivaas if; kemamsecurity;
vahantabring; tatthere; nivsinmto those who live.
TRANSLATION
They live on Tapoloka, where they give reassurance and security to the residents, who at
times feel as if helpless in the absence of their Lord Nryaa.
COMMENTARY
Gopa-kumra might wonder why the self-contented Kumra sages had accompanied the
benevolent visitors from Vaikuha. To answer this doubt, r Gaea speaks texts 92 through
95. The messengers of Vaikuha are servants of Lord Vaikuha-ntha, and the four Kumras
are empowered akty-vea avatras of the same Lord. By personal example, therefore, the
Kumras promote the cause of Lord Nryaas devotional service wherever they go. They
spend most of their time on Tapoloka because the celibate masters of yoga who reside there
depend on their guidance. The Kumras teach them the paths of yoga and also create for them
the highest good fortune by speaking about the Supreme Lord and engaging them in
congregational chanting of His glories. As expressed in this verse by the word iva, when Lord
Viu is absent from Tapoloka the residents suffer as if they lose contact with Him, but in
their meditation they always see Him.
BB 2.3.94-95
TEXTS 9495
TEXT
gatv samprati vaikuhe
sarvkaraka-sad-guam
bhagavanta tam lokya
moknanda-viambin

nirbharnanda-prea
sayojytmnam gat
pibanto bhakta-sagaty
harer bhakty mah-rasam
SYNONYMS
gatvhaving gone; sampratinow; vaikuheto Vaikuha; sarva-karakaallattractive; sat-guamwhose transcendental qualities; bhagavantamthe Supreme Lord;
tamHim; lokyaseeing; mokaof liberation; nandathe bliss; viambinwhich

ridicules; nirbharaextreme; nandaof bliss; preawith a flood; sayojyafilling;

tmnamthemselves; gathaving come; pibantadrinking; bhaktaof the devotees;
sagatyin the association; hareof Lord Hari; bhaktyof devotional service; mahrasamthe sublime nectar.
TRANSLATION
These brothers have just gone to Vaikuha and seen the Supreme Lord, whose transcendental
qualities are all-attractive. They filled themselves with a limitless flood of ecstasy that
ridicules the bliss of liberation, and they drank the sublime nectar of pure devotion to Lord
Hari in the company of His devotees.
COMMENTARY
Sanaka-kumra and his brothers were traveling with the messengers of Vaikuha because the
four brothers had just been there themselves and were returning from their visit. They are
tmrmas, self-satisfied sages, but the transcendental qualities of Lord Viu attract
everyone, even the tmrmas. In Vaikuha the Kumras had seen the Supreme Lord in
person and felt ecstasy that belittled the happiness of impersonal liberation. They had chanted
the Lords glories along with the Vaikuha devotees and enjoyed the wonderful nectar of
bhakti-rasa.
BB 2.3.96-97
TEXTS 9697
TEXT
nityparicchinna-mah-sukhntyakhvatas tda-vaibhavasya
skd-ram-ntha-padravindakr-bharjasra-vibhitasya

tat-prema-bhaktai su-labhasya vaktu

vaikuha-lokasya para kim e
advaita-durvsanay mumukviddhtman hdy api durlabhasya
SYNONYMS
nityaeternal; aparicchinnaunbounded; mahsupreme; sukhaof happiness; antya
final; kh-vataattaining the limit; tdasuch; vaibhavasyaof the opulence;
sktdirectly; ram-nthaof the Lord of the goddess of fortune; pada-aravindaof the
lotus

feet;

krof the

sports;

bharawith

an

abundance;

ajasraconstantly;

vibhitasyadecorated; tatHis; prema-bhaktaiby the loving devotees; su-labhasya

easily obtained; vaktumto speak; vaikuha-lokasyaof Vaikuha-loka; parammore;
kimwhat; eam I able; advaitaof monism; durvsanaywith the misconceptions;
mumukby the desire for liberation; viddhainfected; tmanmwhose intelligence;
hdiin the heart; apieven; durlabhasyadifficult to achieve.
TRANSLATION
What more can I say about Vaikuha-loka? With its opulence it displays the final limit of
eternal unlimited joy. It is blessed abundantly by the ever-visible pastimes of the lotus feet of
the Lord, the husband of the goddess of fortune. The Lords loving devotees easily gain that
Vaikuha, but persons with minds tarnished by the blunder of complete oneness and the
yearning for liberation can hardly hope to achieve it even in their dreams.
COMMENTARY
Returning from his digression about why the four Kumras are present, r Gaea here
summarizes his glorification of Vaikuha. He feels he has now said enough, since his words
are not capable of adequately describing the greatness of Lord Nryaas abode. Vaiavas
who have pure love for the Lord can easily enter Vaikuha, but the impersonalists who prefer
the oneness of mukti to the reciprocations of devotional service have little hope of being
admitted. Many stras confirm this. For example the Yoga-vsiha-rmyaa states:
ajasyrdha-prabuddhasya
sarva brahmeti yo vadet
mah-naraka-jleu
tenaiva viniyojita
An ignorant, half-awake person who likes to say Everything is Brahman earns, by this,
entanglement in a network of terrible hells.
The Brahma-vaivarta Pura also says:
viaya-sneha-sayukto
brahmham iti yo vadet
kalpa-koi-sahasri
narake sa tu pacyate
A person full of attachment for sense gratification who likes to say I am Brahman will burn
in hell for billions of kalpas.
And in another Pura:
sasra-sukha-sayukta
brahmham iti vdinam

karma-brahma-paribhraa
ta tyajed antyaja yath
A person stuck in worldly enjoyment who says I am Brahman has fallen both from Vedic
duties and from Brahman realization. He should be rejected like an outcaste.
Since materialists who identify themselves with Brahman are said to fall into hell, surely
those who imagine themselves identical with Para-brahman, the Personality of Godhead, are
even more condemned.
BB 2.3.98
TEXT 98
TEXT
yady asya mat-pitu samyak
karu syn tad tvay
royate mahim tasya
gatv cnubhaviyate
SYNONYMS
yadiif; asyaof him; mat-pitumy father; samyakcomplete; karuthe mercy;
sytthere is; tadthen; tvayby you; royatewill be heard; mahimthe glories;
tasyaof that (Vaikuha); gatvgoing; caand; anubhaviyateit will be experienced.
TRANSLATION
If you receive the full mercy of my father, you will hear the glories of Vaikuha and go there
to see them for yourself.
COMMENTARY
Rather than try to present more of the glories of Vaikuha in his own words, Gaea here
directs Gopa-kumra to see them for himself. Since Gopa-kumra has already been granted
Lord ivas personal audience, Lord ivas complete mercy should not be difficult for him to
obtain. Receiving the full mercy of Lord iva results not in attaining ivaloka but in reaching
Vaikuha to serve Lord Viu in pure devotional service.
BB 2.3.99
TEXT 99
TEXT
r-gopa-kumra uvca
brahmas tat-prptaye jtamah-llasay bham
aha cintravpra-

bhaga-rage pranartita
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; brahmanO brhmaa; tatthat place;
prptayeto reach; jtaborn; mahgreat; llasaywith eagerness; bhamquickly;
ahamI; cintof anxious thoughts; aravaof an ocean; apravast; bhagaof the
waves; rageon the stage; pranartitamade to dance wildly.
TRANSLATION
r Gopa-kumra said: O brhmaa, I quickly became ardent to reach that place. And that
feeling made me dance wildly on a stage made of waves of a vast ocean of anxiety.
COMMENTARY
Gopa-kumras eagerness made him anxious about whether he would reach Vaikuha.
BB 2.3.100
TEXT 100
TEXT
vicra-jtata svasya
sambhvya tad-ayogyatm
prarudan oka-vegena
moha prpypata kat
SYNONYMS
vicraof thoughts; jtatafrom a multitude; svasyamy; sambhvyaconcluding; tat
for that; ayogyatmunworthiness; prarudancrying profusely; okaof sorrow; vegena
by the force; moham prpyafainting; apatamI fell; katsuddenly.
TRANSLATION
From the many thoughts flashing through my mind I concluded I was unfit to go. I cried
profusely, and the force of my sorrow made me faint and suddenly fall to the ground.
BB 2.3.101
TEXT 101
TEXT
mah-daylunnena
para-dukhsahiun
vaiavaika-priyeham
utthpyvsya bhita
SYNONYMS

mah-daylunmost mercuful; anenaby him (Lord iva); para-dukhathe distress of

others; asahiunwho cannot tolerate; vaiavaof the Vaiavas; eka-priyeaby the
best friend; ahamI; utthpyabeing picked up; vsyabeing consoled; bhita
spoken to.
TRANSLATION
That most merciful of great souls, the one best friend of the Vaiavas, Lord iva, who cannot
tolerate the distress of others, picked me up and spoke to console me.
COMMENTARY
Lord iva Mahdeva was ready to give his full mercy to Gopa-kumra.
BB 2.3.102
TEXT 102
TEXT
r-mahdeva uvca
he r-vaiava prvaty
sahham api kmaye
tasmin vaikuha-loke tu
sad vsa bhavn iva
SYNONYMS
r-mahdeva uvcar Mahdeva said; heO; r-vaiavadear Vaiava; prvaty
sahatogether with Prvat; ahamI; apialso; kmayedesire; tasminin that;
vaikuha-lokeworld

of

Vaikuha;

tuand;

sadperpetual;

vsamresidence;

bhavnyour good self; ivalike.

TRANSLATION
r Mahdeva said: My dear Vaiava, both Prvat and I, just like you, want to live forever in
that Vaikuha-loka.
COMMENTARY
Lord iva notes that the same desire harbored by him and his wife has developed in Gopakumra. Because Lord iva and Gopa-kumra share the same interest, it is implied, perhaps
Gopa-kumra should come to Lord ivas planet and stay happily with him there for some
time.
BB 2.3.103
TEXT 103
TEXT
so tva-durlabho loka

prrthyo muktair api dhruvam

sdhyo brahma-sutn hi
brahmaa ca mampi sa
SYNONYMS
sathat; atvaextremely; durlabhadifficult to achieve; lokaworld; prrthyais
prayed for; muktaiby liberated souls; apieven; dhruvamcertainly; sdhyathe
object of endeavor; brahma-sutnmof the sons of Brahm; hiindeed; brahmaaof
Brahm; caand; mamaof me; apialso; sait.
TRANSLATION
But that world is exceedingly difficult to attain. Indeed, even liberated souls pray to achieve
it. Brahms sons and yet again Brahm himself strive for it, and so even do I.
COMMENTARY
For the liberated impersonalists and for demigods such as iva, Brahm, and sons of Brahm
like Bhgu, the spiritual world Vaikuha is sdhya, the goal to be attained, but not yet
sdhita, actually obtained.
BB 2.3.104
TEXT 104
TEXT
nikmeu viuddheu
sva-dharmeu hi ya pumn
par nih gatas tasmin
y kp r-harer bhavet
SYNONYMS
nikmeuwithout selfish motives; viuddheucompletely pure; sva-dharmeuin his
own religious duties; hicertainly; yawhich; pumnman; parmthe best; nihm
faith; gataattaining; tasminfor him; ywhich; kpmercy; r-hareof r Hari;
bhavetcan be.
TRANSLATION
Only one who has completely perfected his religious duties, who is pure, who is done with
selfish motives, can achieve the mercy of r Hari.
BB 2.3.105
TEXT 105
TEXT
tasy ata-gu cet syd

brahmatva labhate tad

tasy ata-guy ca
saty mad-bhvam cchati
SYNONYMS
tasythan that (mercy); ata-gumultiplied one hundred times; cetif; sytthere is;
brahmatvamthe position of Brahm; labhateone obtains; tadthen; tasythan that;
ata-guymone hundred times more; caand; satymbecoming; matmy; bhvam
nature; cchatione attains.
TRANSLATION
If that mercy is multiplied a hundred times, one attains the post of Brahm. And if a hundred
times again, one can become like me.
BB 2.3.106
TEXT 106
TEXT
rmad-bhagavatas tasya
mayi yvn anugraha
tasmc chata-guottne
jte vaikuham eti tam
SYNONYMS
rmat-bhagavataof the divine Personality of Godhead; tasyaHim; mayifor me;
yvnas much; anugrahamercy; tasmtthan that; ata-guaone hundred times
more; uttnethe extension; jteif it occurs; vaikuhamto Vaikuha; etione goes;
tamthat.
TRANSLATION
And if one obtains from the divine Personality of Godhead more mercy than Ia hundred
times moreone can go to Vaikuha.
COMMENTARY
This is how difficult it is to achieve entrance into Vaikuha. Lord iva also described this in
his instructions to the Pracets in the Fourth Canto of rmad-Bhgavatam (4.24.29):
sva-dharma-niha ata-janmabhi pumn
viricatm eti tata para hi mm
avykta bhgavato tha vaiava
pada yathha vibudh kaltyaye

A person who executes his occupational duty properly for one hundred births becomes
qualified to occupy the post of Brahm, and if he becomes more qualified he can approach
me. But a person directly surrendered to Lord Ka, or Viu, in unalloyed devotional
service is at once promoted to the spiritual planets. I and other demigods attain those planets
after the destruction of this material world.
Some demigods, including Lord iva, are qualified for promotion to Vaikuha, but only after
they complete their long appointments as universal rulers and after their subtle bodies are
dissolved by the attainment of liberation. But pure devotees graced with a sufficient portion of
Lord Vius mercy need not serve such long terms as demigods; they can achieve Vaikuha
much more quickly. We read in the Itihsa-sammucaya, in the narration about Mudgala:
brahmaa sadand rdhva
tad vio parama padam
uddha santana jyoti
para-brahmeti yad vidu
nirmam nirahakr
nirdvandv ye jitendriy
dhyna-yoga-par caiva
tatra gacchanti sdhava
ye rcayanti hari viu
ka jiu santanam
nryaam aja ka
vivaksena catur-bhujam
dhyyanti purua divyam
acyuta ca smaranti ye
labhante te cyuta sthna
rutir e santan
Above the domain of impersonal Brahman is that supreme abode of Lord Viu. It is the
pure, eternal sky known as Para-brahma. Saintly persons who are free from possessiveness
and ego, who are beyond dualities, who have controlled their senses, and who are fixed in
meditational yoga go to that abode. The eternal unborn Lord Hari, or Ka, is variously
known as Viu, Ka, Jiu, Vivaksena, and the four-armed Lord Nryaa. Those who
worship that Supreme Lord, meditating on Him as the supreme transcendental person,
remembering Him as the infallible Lord, achieve His infallible abode. Such is the eternal
proclamation of revealed scripture.

In the context of this verse of the Itihsa-sammucaya, the words brahmaa sadand rdhvam
should be understood to refer not to Lord Brahms planet but to Mahkla-pura, the abode of
liberation. In that mukti-pada, liberated souls merge into syujya in intense meditation on
Brahman. Vaikuha is superior both to this mukti-pada and to Mahea-dhma, the abode of
Lord iva.
Because Lord iva, though an incarnation of the Supreme Lord, plays the role of a devotee, he
humbly compares himself unfavorably with the residents of Vaikuha, but in reality even the
personal associates of Lord Nryaa worship Lord iva as an incarnation of Nryaa.
Those associates have similar respect for all of Lord Nryaas incarnations, even the jvas
who are akty-vea avatras. The apparent hierarchy among these expansions of Godhead
rests not on their actual relative superiority but merely on how each avatra shows himself,
either as a portion of God or as Gods devotee. This will be explained more clearly later on, in
the instructions given by Nrada Muni.
BB 2.3.107
TEXT 107
TEXT
athpi govardhana-gopa-putras
tam arhasi tva mathurea-bhakta
tad-eka-bhakti-priya-vipra-iyas
tadya-tan-mantra-paro nurakta
SYNONYMS
atha apihowever; govardhanafrom Govardhana; gopa-putrathe son of a cowherd;
tamthat; arhasideserve; tvamyou; mathur-aof the Lord of Mathur; bhaktaa
devotee; tatfor Him; eka-bhaktifor the exclusive devotional service; priyahaving
affinity; vipraof a brhmaa; iyadisciple; tadyawhich is addressed to that Lord; tatmantrato that mantra; paradedicated; anuraktafaithful.
TRANSLATION
But you deserve to go to Vaikuha, O son of a Govardhana cowherd, for you are a devotee of
the Lord of Mathur; a disciple of a brhmaa attached only to the Lords devotional service;
a soul dedicated to the Lords mantra given you by your guru; and faithful in your service to
the Lord.
COMMENTARY
Although r Vaikuha-loka is extremely difficult to achieve, Gopa-kumra is fit to go there.
Lord iva merely mentions the ten-syllable gopla-mantra, with great respect, as tadya-tan-

mantra (that mantra of His) because further words could not adequately express the glories
of the mantra and the extent of its potency. For Gopa-kumra, chanting this mantra is not a
mechanical exercise but the means for awakening his intimate loving reciprocation with Lord
Madana-gopla.
BB 2.3.108-110
TEXTS 108110
TEXT
catur-vidheu mokeu
syujyasya pada tv idam
prpya yatnm advaitabhvan-bhvittmanm

mah-sasra-dukhgnijvl-sauka-cetasm
asra-grhim antasrsrvivekinm

mayaiva kasydet
patitn bhramrave
nija-pdmbuja-premabhakti-sagopakasya hi
SYNONYMS
catu-vidheuof the four kinds; mokeuof liberation; syujyasyaof merging into the
existence of the Supreme; padamthe abode; tuindeed; idamthis; prpyamobtainable;
yatnmby renunciants; advaita-bhvanwith the concept of absolute oneness; bhvita
imbued; tmanmwhose minds; mahvast; sasraof material existence; dukhaof
miseries; agniof the fire; jvlby the flames; saukadried up; cetasmwhose
hearts; asrawhat is nonessential; grhimwho pursue; antawithin themselves;
srasubstance; asraand nonsubstance; avivekinmwho cannot discriminate; may
by me; evaindeed; kasyaof Ka; detby the order; patitnmof those who
have fallen; bhramaof delusion; araveinto the ocean; nijaHis own; pda-ambujaof
the lotus feet; prema-bhaktipure loving devotional service; sagopakasyawho wanted to
hide; hiindeed.
TRANSLATION

Here is the abode of syujya, one of the four kinds of liberation. Here indeed is the goal of
renunciants whose minds are fixed on the thought of absolute oneness, whose hearts have
dried up in the blazing fire of material miseries, who pursue the worthless as if it were real,
unable within themselves to discriminate between what has value and what does not. I make
them fall into the ocean of bewilderment by the order of Ka, who wants to hide from them
the secret of prema-bhakti to His lotus feet.
BB 2.3.111
TEXT 111
TEXT
bhagavad-bhajannandarasaikpekakair janai
upekitam ida viddhi
pada vighna-sama tyaja
SYNONYMS
bhagavatthe Supreme Lord; bhajanaof worshiping; nandaof the ecstasy; rasafor the
taste; ekaonly; apekakaiwho aspire; janaiby people; upekitamneglected; idam
this; viddhiyou should know; padamplace; vighnaan obstacle; samamequivalent to;
tyajaplease leave.
TRANSLATION
Devotees who care only for the ecstasy of worshiping the Supreme Lord neglect this
impersonal abode. Knowing this, you too should reject it as an obstacle to your progress.
COMMENTARY
The abode of liberation is a fitting place for impersonalists keen on syujya-mukti but not for
a cowherd worshiper of Madana-gopla. In r Hari-vaa (Viu-parva 114.912), Lord
Ka describes Mahkla-pura to Arjuna as follows:
brahma-tejo-maya divya
mahad yad davn asi
aha sa bharata-reha
mat-tejas tat santanam
prakti s mama par
vyaktvyakt santan
t praviya bhavantha
mukt yoga-vid-uttam
s skhyn gati prtha

yogin ca tapasvinm
tat para parama brahma
sarva vibhajate jagat
mamaiva tad ghana tejo
jtum arhasi bhrata
This vast expanse of divine Brahman effulgence you see, O best of the BharatasI Myself
am that. This infinite light is eternal. It is My superior, eternal nature, both manifest and
unmanifest. The most expert knowers of yoga enter it and become liberated. O Prtha, it is the
goal of the Skhya philosophers and austere yogs, the supreme transcendental Brahman,
pervading the entire universe. Descendant of Bharata, know this to be My concentrated
effulgence.
The Mahkla-pura described in this passage of r Hari-vaa is the same region Gopakumra saw outside the coverings of the universe. Both rmad-Bhgavatam and Hari-vaa
mention that Ka and Arjuna, while traveling to Mahkla-pura, passed Lokloka. Some
take this to mean that the Mahkla-pura they visited was a place inside the egg of the
universe, in the outer region where sunlight does not reach. Crossing Lokloka can also be
understood, however, to mean passing beyond the fourteen worlds that exist in the realm of
light (loka) and also beyond the rest of the outer universe, which lies in complete darkness
(aloka).
Mahkla-pura is a suitable destination for impersonalist sannyss for the reasons Lord iva
mentions in texts 108 through 111. Nondevotee sannyss lack real spiritual knowledge and
are incapable of discerning the spiritual essence of things. As Lord Brahm states in rmadBhgavatam (10.14.4), sthla-tuvaghtinm: they are just beating the empty husks of grains
already threshed. They are in this pitiful condition because Lord iva has cast them into the
ocean of material bewilderment, as he himself explains in the Uttara-khaa (236.7, 10) of r
Padma Pura:
my-vdam asac-chstra
pracchanna bauddham ucyate
mayaiva vakyate devi
kalau brhmaa-rpi
The Myvda philosophy is a false interpretation of the revealed scriptures. It is considered
no more than a covered form of Buddhism. O Dev, I shall appear as a brhmaa in the Age of
Kali to teach this philosophy.
brahmaa cpara rpa

nirgua vakyate may

sarvasya jagato py asya
mohanrtha kalau yuge
I shall describe the Absolute Truth in a contrary way as devoid of qualities, just to bewilder
the entire universe in the Age of Kali.
Lord iva performs this thankless task on the direct order of Lord Ka, as recorded in the
Bhat-sahasra-nma-stotra (Padma Pura, Uttara 42.105):
svgamai kalpitais tva ca
jann mad-vimukhn kuru
By concocting your own doctrines, turn the general populace against Me.
Because r Ka wanted to keep His pure devotional service confidential, He requested
Lord iva to create this confusion. But Vaiavas whose only serious ambition in life is to
achieve the blissful rasa of worshiping Ka reject impersonal liberation. Gopa-kumra, Lord
iva advises, should reject it also, like any obstacle to his practice of bhagavad-bhakti.
BB 2.3.112
TEXT 112
TEXT
dvrak-vsi-viprea
ka-bhakti-rasrthin
ito nt suts tatra
sa-cturya-vieata
SYNONYMS
dvrak-vsiresiding in Dvrak; vipreaby the brhmaa; ka-bhaktiof devotional
service to Ka; rasafor the taste; arthinwho was hankering; itafrom here; nt
brought; sutthe sons; tatrathere; sa-cturyawith cleverness; vieataspecial.
TRANSLATION
Very cleverly, the brhmaa residing in Dvrak who wanted to taste the rasa of ka-bhakti
brought his sons from here to Dvrak.
COMMENTARY
Besides scripture, the behavior of respectable persons also proves that syujya-mukti is
undesirable for Vaiavas. The motive of the Dvrak brhmaa who came to Ka
complaining about the untimely death of his newborn sons was actually to bring his sons back
from the abode of liberation. The residents of Dvrak during Kas appearance all had

spiritual sac-cid-nanda bodies, and on the strength of their loving service to the lotus feet of
r Devak-nandana they felt contempt for the happiness of impersonal liberation.
Some persons, in their attempt to explain the Puric histories, say that the residents of
Dvrak were only human beings with bodies made of the five material elements, because the
historical accounts describe their births and deaths. Even in material bodies, these Puric
scholars say, the residents of Dvrak obtained intimate relationships with Ka because of
their unique devotion to Him in pure love.
These commentators, however, have to concede that the Dvrak-vss only pretended to act
like ordinary materially embodied human beings. If that is what they actually were they would
have been unfit to join in the various pleasure pastimes of the Personality of Godhead, whose
bodily form is pure sac-cid-nanda. Moreover, it is an established fact that by the power of
bhagavad-bhakti ones body becomes completely spiritual, and this principle should certainly
apply to the pure devotees of Dvrak.
The scholars may retort that if the devotees of Dvrak only pretended to have material
bodies, then the Lords having assumed a human form and behaved like a human being must
also have been only a pretense. But this, they say, cannot be so, because after the narration of
the brhmaas complaint the rmad-Bhgavatam says that every one of the Supreme Lords
personal forms is eternally real and all-pervading.
Now, what the scholars say should on its surface be granted true. Certainly the Personality of
Godheads appearances are never false imitations of material life, since all of them are eternal
and He reveals Himself perpetually in those very forms to His various worshipers.
Furthermore, again supporting the scholars view, authoritative scriptures describe that the
residents of the Lords abodes like Dvrak sometimes abandon their imitation human
appearance and assume their purely spiritual sac-cid-nanda forms. rmad-Bhgavatam
(10.29.911) describes, for example, that some of the gops who could not join the rsa dance
gave up their human bodies and at once obtained their sac-cid-nanda bodies:
antar-gha-gat kcid
gopyo labdha-vinirgam
ka tad-bhvan-yukt
dadhyur mlita-locan
dusaha-preha-virahatvra-tpa-dhutubh
dhyna-prptcyutleanirvty ka-magal

tam eva paramtmna

jra-buddhypi sagat
jahur gua-maya deha
sadya praka-bandhan
Some of the gops, unable to get out of their houses, instead remained home with eyes
closed, meditating upon Lord Ka in pure love. For those gops, intolerable separation from
their beloved caused an intense agony that burned away all impious karma. By meditating
upon Him they realized His embrace, and their ecstasy exhausted their material piety.
Although Lord Ka is the Supreme Soul, these girls simply thought of Him as their male
lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified
and they abandoned their gross material bodies. By giving up their human bodies, these
gops were able to join the Personality of Godhead in their original forms and enjoy with Him
the pleasure pastimes that most attracted them.
Here it seems that that the gops regained their spiritual bodies, bodies eternal, blissful, and
full of knowledge, bodies just like that of the Lord. It was in this way that the gops were able
to be sagatmore intimately associated with Ka.
In rmad-Bhgavatam (10.47.37), in the message Uddhava carried to Vndvana, the Lord
told of the same incident in a similar way:
y may krat rtry
vane smin vraja sthit
alabdha-rs kalyyo
mpur mad-vrya-cintay
Although some gops had to stay in the cowherd village and were unable to join the rsa
dance to sport with Me at night in the forest, they were fortunate nonetheless, for they attained
Me by thinking of My potent pastimes.
Similar to this regaining of spiritual identity by the gops was the liberation of iupla and
Dantavakra. When these former gatekeepers of Lord Nryaas kingdom were killed by r
Ka, the curse against them by Sanaka and his brothers ended, and the souls of the former
gatekeepers were seen to merge into Kas effulgence. This apparent merging, however,
was not actually syujya-mukti, because for these two persons, who were devotees of the
Supreme Lord, and even residents of Vaikuha, impersonal liberation would have been the
worst misfortune. In the Bhgavatam (7.1.47), Nrada Muni describes what really happened
to iupla and Dantavakra:
vairnubandha-tvrea

dhynencyuta-stmatm
ntau punar hare prva
jagmatur viu-pradau
These two associates of Lord ViuJaya and Vijayamaintained a feeling of enmity for a
very long time. Because of always thinking of Ka in this way, they regained the shelter of
the Lord, having returned home, back to Godhead. This fulfilled the word of Lord Viu.
When Jaya and Vijaya, cursed by the four Kumras, were about to fall from their home in
Vaikuha, Lord Viu assured them they would return to His abode after only three lifetimes.
And so Jaya and Vijaya gave up their material bodies to resume their posts, in their spiritual
bodies, as eternal servants of the Lord.
rla Santana Gosvm has thus entertained the theoretical possibility that devotees who live
in the Lords abode during His appearance sometimes have material bodies. His own opinion,
however, is different. He firmly holds that just as the Lords appearance, even as a human
being within the world of mortals, is always purely transcendental, so also are the human
bodies of the devotees who take part in His pastimes. When those devotees appear or
disappear, they are either responding to the needs of the pastimes of their beloved Lord or
expressing the ecstasies of their fully blossomed prema. This is the way we should understand
such phrases as putting aside their bodies, which are used in the Puras to describe the
disappearance of devotees from this world.
The three verses cited above about the gops who could not join the rsa dance (Bhgavatam
10.29.911) can thus be elucidated as follows: Those gops at once gave up their bodies,
although those bodies were gua-maya, full of all excellent spiritual qualities, and this means
that as a pastime those gops disappeared from the sight of this world. As stated, those
particular gops were especially qualified, for they had fully achieved the Supreme Soul,
having gained His association in the mood of His paramours. This, indeed, is in all instances
the prime cause of the gops perfection.
Therefore, when the Bhgavatam (10.29.11) uses the word praka-bandhan, this indicates
not that the gops confined to their homes were released from karma and freed from material
bodies but that they achieved the special mercy of the Personality of Godhead, thereby
gaining release from bondage to the duties and prohibitions of the Vedas. In the same line of
thought, r Nrada states in the Fourth Canto of rmad-Bhgavatam (4.29.46):
yad yasynughti
bhagavn tma-bhvita
sa jahti mati loke

vede ca parinihitm
When a person is fully engaged in devotional service, he is favored by the Lord, who
bestows His causeless mercy. At such a time, the awakened devotee gives up all material
activities and ritualistic performances mentioned in the Vedas.
In speaking of the gops locked up in their homes during the rsa dance, the Bhgavatam says,
nirvty kna-magal, which in its most obvious sense means By their joy their pious
karma was destroyed. But rla Santana Gosvm, dividing the words differently, says that
Kas embrace within their meditation gave them such exceptional joy that their
auspiciousness, symbolized by their marks of tilaka, never faded (aka-magal). Or else,
rla Santana suggests, taking a different meaning of aka-magal, their pious credits
and their all-auspicious practice of devotional service were made unshakeable. And the phrase
dhutubh, meaning that their impious karma was removed, may also be taken to mean,
instead, that even in such a fortunate condition the intolerable agony of separation from their
beloved destroyed quickly (u) their effulgence (bh). Or, alternatively, they were spared the
future misfortune (aubha) of suffering separation from Ka upon His departure from
Vndvana for Mathur.
These gops had earned Kas intimate association by considering Him their paramour.
ukadeva Gosvm does not further elaborate on that subject in these verses, because the topic
is too confidential to discuss in an open assembly. The prakya mood of the gops is told of
in detail in various verses of r Gta-govinda, such as the one beginning nibhta-nikujagha gatay (2.1112).
ukadeva Gosvm mentions that these gops meditated on Ka mlita-locanthat is,
with their eyes half-closed like those of yogs practicing dhyna. Or, understanding this
figuratively, they had closed the two eyes of ruti and smti. According to the statement rutismt ubhe netre, the Vedic scriptures in the forms of ruti and smti are the eyes of
knowledge for conditioned souls. The fully realized gops had no more use for scriptural
directions. Thus they closed their eyes to everything external and simply focused their hearts
on Ka. Then, because they were not allowed to leave their homes to join Him in the rsa
dance, they gave up their bodies.
BB 2.3.113
TEXT 113
TEXT
atrpi bhagavanta yad
davn asi tdam

sad-guro kpay kadidk-bhara-kritam

SYNONYMS
atrahere; apialso; bhagavantamthe Supreme Lord; yatthe fact that; davn asi
you have seen; tdamin this form; sat-guroof your divine spiritual master; kpayby
the mercy; ka-didkof your desire to see Ka; bharaby the intensity; kritam
caused.
TRANSLATION
Yet even here you have seen the Supreme Lord in this form because your divine guru gave
you his mercy. That mercy created in you the strong desire to see Ka, which impelled
Ka to reveal Himself.
COMMENTARY
In Mahkla-pura, the same place where many come to experience impersonal liberation,
Gopa-kumra had darana of the beauty of Lord Mahkla Viu. If by the mercy of guru and
the Vaiavas one is eager to see the Supreme Person, nothing can stand in the way of
success.
BB 2.3.114
TEXT 114
TEXT
r-gopa-kumra uvca
tac-chakara-prasdena
parnanda-bhara gata
kicid icchann api brahman
naka vaditu hriy
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatthat; akaraof Lord iva;
prasdenaby the mercy; para-nandaof the greatest ecstasy; bharam gatafeeling an
excess; kicitsomething; icchanwanting; apialthough; brahmanO brhmaa; na
aakamI was not able; vaditumto say; hriydue to shyness.
TRANSLATION
r Gopa-kumra said: O brhmaa, Lord ivas mercy filled me with the greatest ecstasy. I
wanted to say something, but was unable because I felt too shy.
COMMENTARY

Gopa-kumra wanted to inquire from the Vaikuha messengers, but he couldnt say
anything.
BB 2.3.115
TEXT 115
TEXT
bhagavat-prad rutv
t t vcam um-pate
praamya sdara prty
tam cur vinaynvit
SYNONYMS
bhagavatof the Supreme Lord; pradthe associates; rutvhearing; tm tmthose
various; vcamwords; um-pateof the husband of Um (Lord iva); praamyabowing
down; sa-daramwith respect; prtyand with pleasure; tamto him; cuthey said;
vinayawith humility; anvitfilled.
TRANSLATION
Upon hearing Lord ivas words, the associates of the Supreme Lord bowed respectfully
before him, and addressed him with great pleasure and humility.
COMMENTARY
Before explaining their reason for having come, the visitors from Vaikuha first wanted to
say something to ease Gopa-kumras sorrow. This accomplished, they could then awaken
Gopa-kumras love of God, by which he would automatically forget his anxiety.
BB 2.3.116
TEXT 116
TEXT
r-bhagavat-prad cu
tena vaikuha-nthena
sama ko pi na vidyate
bhagavan bhavato bhedo
gaury ca ramay saha
SYNONYMS
r-bhagavat-prad cuthe associates of the Supreme Lord said; tenathis; vaikuhanthenaLord of Vaikuha; samamwith; ka apiany; na vidyateis not known;
bhagavanO lord; bhavatawith your good self; bhedadifference; gaurywith
Gaur; caand; ramayRam; sahain comparison.

TRANSLATION
The associates of the Supreme Lord said: O Lord iva, there is no difference between you and
the Supreme Lord, the master of Vaikuha, nor between Gaur and Ram.
COMMENTARY
Just as Lord iva is an incarnation of Lord Vaikuha-ntha, the goddess Gaur is a parallel
incarnation of Ram (Lakm).
BB 2.3.117
TEXT 117
TEXT
tal-loke bhavato vso
devy ca kila yujyate
khyta priya-tamas tasyvatra ca bhavn mahn
SYNONYMS
tatHis; lokein the abode; bhavatayour; vsaresidence; devyof the goddess
Dev; caand; kilaindeed; yujyateis fitting; khytaare known; priya-tamathe
dearest; tasyaHis; avatraincarnation; caand; bhavnyou; mahngreat.
TRANSLATION
Indeed, it is fitting for you and the goddess Gaur to reside in Lord Vius abode, for you are
renowned as His dearest friend and His exalted incarnation.
BB 2.3.118
TEXT 118
TEXT
tathpi yad ida kicid
bhita bhavatdhun
svabhvo bhagavat-prehatamataupayiko hy ayam
SYNONYMS
tath apinonetheless; yatwhat; idamthis; kicitsomething; bhitamspoken;
bhavatby you; adhunnow; svabhvathe mood; bhagavatof the Supreme Lord;
preha-tamafor a dearmost devotee; aupayikaappropriate; hicertainly; ayamthis.
TRANSLATION
Yet what you have just spoken suits perfectly the mood of a dearmost devotee of the Lord.
COMMENTARY

Glorifying Vaikuha, Lord iva had said that Brahm, Brahms sons, and he himself all
strive to attain it. This sentiment is fitting for a humble Vaiava, even if not exactly true.
Lord iva and his wife can enter Vaikuha any time they want.
BB 2.3.119
TEXT 119
TEXT
tad-bhakti-rasa-kallolagrhako vaiaveita
ata sarvvatrebhyo
bhavato mahimdhika
SYNONYMS
tatto Him; bhaktiof devotional service; rasa-kallolathe waves of the rasas; grhaka
which (mood) makes others take to; vaiavaby the devotees of Lord Viu; ita
praised; atatherefore; sarvaof all; avatrebhyaHis incarnations; bhavatayour;
mahimgreatness; adhikamost.
TRANSLATION
You are praised by the Vaiavas, for your mood inspires others to take toHis devotional
service, with its waves of rasas. Among all His incarnations, therefore, you are the greatest.
BB 2.3.120
TEXT 120
TEXT
r-gopa-kumra uvca
nija-stuty tay tasmin
hriy t sthite prabhau
bhagavat-prads te mm
liyocu suhd-var
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; nijahis own; stutyby the glorification;
taythat; tasminof him; hriyout of humility; tmsilent; sthitewho remained;
prabhauLord iva; bhagavat-pradassociates of the Supreme Lord; tethey; mm
me; liyaembracing; cusaid; suht-vardearmost friends.
TRANSLATION

r Gopa-kumra said: Abashed at hearing himself praised, Lord iva remained silent. Then
the associates of Lord Viu, who were Lord ivas dearmost friends, embraced me and
spoke.
COMMENTARY
Saintly persons do not like to hear themselves praised, and Lord iva is the most saintly and
cultured person. Another quality of saintly persons is unconditional compassion, which the
Vaikuha messengers showed toward Gopa-kumra.
BB 2.3.121
TEXT 121
TEXT
r-bhagavat-prad cu
asmad-vara-san-mantropsakom-pati-priya
gopa-nandana bhakteu
bhavanta gaayema hi
SYNONYMS
r-bhagavat-prad cuthe associates of the Supreme Lord said; asmatour; vara
of Lord; sat-mantraof the transcendental mantra; upsakaO worshiper; um-patiof the
husband of Um; priyaO beloved; gopa-nandanaO son of a cowherd; bhakteuamong
the devotees; bhavantamyou; gaayemawe count; hicertainly.
TRANSLATION
The associates of the Supreme Lord said: O worshiper of the transcendental mantra of our
Lord, O beloved of the husband of Um, O son of a cowherd, indeed we count you amongst
the Lords devotees.
COMMENTARY
With these kind words the Vaikuha-dtas assured Gopa-kumra that he too was fit to enter
Vaikuha. In general, those who properly worship the authentic viu-mantras become pure
Vaiavas, and pure Vaiavas can reside in Vaikuha.
BB 2.3.122
TEXT 122
TEXT
gaue gag-tae jto
mthura-brhmaottama
jayanta-nm kasy-

vatras te mahn guru

SYNONYMS
gauein western Bengal; gag-taeon the banks of the Gag; jtaborn; mthuraof
Mathur; brhmaaa brhmaa; uttamafirst-class; jayanta-nmnamed Jayanta;
kasyaof Ka; avatraan incarnation; teyour; mahnexalted; guruspiritual
master.
TRANSLATION
Born in the country of Gaua on the banks of the Gag was a first-class Mathur brhmaa
named Jayanta. He is an incarnation of Ka and is your exalted spiritual master.
BB 2.3.123
TEXT 123
TEXT
satya prathi vayam atra bhavan-nimittam
evgat u hita nija-ktyam etat
vaikuham icchasi yadi pravihya sarva
sa-prema bhaktim anutiha nava-prakrm
SYNONYMS
satyamas true; prathiyou should accept; vayamwe; atrahere; bhavat-nimittamfor
your sake; evaonly; gathave come; uplease listen; hitambenefit; nijayour
own; ktyamadvisable to be done; etatthis; vaikuhamVaikuha; icchasiyou want;
yadiif; pravihyacompletely giving up; sarvameverything; sa-premawith pure love;
bhaktimdevotional service; anutihacultivate; nava-prakrmninefold.
TRANSLATION
Accept as true that we have come here only for your sake. And please hear what is beneficial
for you to do. If you want to reach Vaikuha, then give up everything and with pure love
practice the nine forms of devotional service.
COMMENTARY
When the messengers told Gopa-kumra to give up everything, they meant that he should
be ready to leave Mahkla-pura and that he should give up attachment to his formal mantra
chanting. His chanting out of duty should transform into ecstatic nma-sakrtana, in which
the enthusiasm of his love for Madana-gopla-deva would be directed into the nine methods
of pure bhakti.
BB 2.3.124
TEXT 124

TEXT
taj-jpaka ca bhaja bhgavatdi-stra
ll-kath bhagavata u tatra nityam
t eva kara-vivara praayt pravi
sadya pada bhagavata prabhavanti dtum
SYNONYMS
tatthat; jpakamwhich explain; caand; bhajaworship; bhgavata-dirmadBhgavatam and so on; stramscriptures; llof the pastimes; kathto discussions;
bhagavataof the Supreme Lord; ulisten; tatrafrom them; nityamregularly; t
those (discussions); evaindeed; karaof the ears; vivaramthe holes; praaytwith
love; pravientering; sadyaat once; padamthe abode; bhagavataof the Lord;
prabhavantithey have the power; dtumto give.
TRANSLATION
Honor the Bhgavatam and other scriptures that tell of this devotional service. Hear from
them regularly about the Lords pastimes. For when those narrations enter the holes of your
ears and you relish them with love, they will swiftly award you the Lords abode.
COMMENTARY
Because Gopa-kumra is not familiar with the nine methods of devotional service, the
Vaikuha messengers inform him first about the method of ravaa, hearing. Of all the
authorized forms of ravaa, hearing the pastimes of the Supreme Lord, especially from
rmad-Bhgavatam, is recommended as the most effective. rmad-Bhgavatam often
reiterates this recommendation:
sasra-sindhum ati-dustaram uttitror
nnya plavo bhagavata puruottamasya
ll-kath-rasa-nievaam antarea
puso bhaved vividha-dukha-davrditasya
For a person who is suffering in the fire of countless miseries and who desires to cross the
insurmountable ocean of material existence, there is no suitable boat except that of cultivating
devotion to the transcendental taste for the narrations of the Supreme Personality of
Godheads pastimes. (Bhgavatam 12.4.40)
pibanti ye bhagavata tmana sat
kathmta ravaa-pueu sambhtam
punanti te viaya-viditaya
vrajanti tac-caraa-saroruhntikam

Those who drink through aural reception, their ears fully filled with the nectarean message of
Lord Ka, the beloved of the devotees, purify themselves of the polluted aim of life known
as material enjoyment and thus go back to Godhead, back to the Lords lotus feet.
(Bhgavatam 2.2.37)
BB 2.3.125
TEXT 125
TEXT
te nava-prakrm
ekenaiva su-sidhyati
sarva-sdhana-varyea
vaikuha sdhya-sattama
SYNONYMS
temof those; nava-prakrmnine forms; ekenaby one; evaeven; su-sidhyatiis
perfectly achieved; sarvaof all; sdhanaspiritual disciplines; varyeawhich is the best;
vaikuhaVaikuha; sdhyaof goals; sat-tamathe ultimate.
TRANSLATION
Devotional service, in any one of its nine forms, is the best possible spiritual discipline and
can easily award you the ultimate goal, Vaikuha.
COMMENTARY
Pure devotional service is superior to all other spiritual disciplinesjna, karma, and so
onand therefore the goal achieved by bhakti is better than liberation, material enjoyment,
and the results of any other method. The fruit matches the quality of the tree.
As stated in the scriptures:
dk-mtrea kasya
nar moka vrajanti vai
ki punar ye sad bhakty
pjayanty acyuta nar
Persons simply initiated into the chanting of Kas names certainly attain liberation, what
to speak of those who constantly worship Lord Acyuta with pure devotion. (Brahma Pura
119.6)
hyenpi nar nitya
ye smaranti janrdanam
te pi ynti tanu tyaktv
viu-lokam anmayam

People who always remember Lord Janrdana, even with dishonest intentions, upon leaving
their bodies will go to the faultless world of Viu.
BB 2.3.126
TEXT 126
TEXT
mahat-tamatay ryam api pare khil
phala-vrtvicrea
tucch mahad-andt
SYNONYMS
mahat-tamatayas supremely great; ryamdescribed; apieven; pareother;
akhilall; phala-vrtanumerous benefits; avicreawithout discriminating; tucch
insignificant; mahatby advanced souls; andtdisregarded.
TRANSLATION
All other benefits, even those praised in scripture as supremely great, advanced souls
disregard as trifling, thinking nothing of them.
COMMENTARY
The desire tree of Vedic scripture can grant whatever benefits people aspire for. Thus those
who are less fortunate, who do not appreciate the value of Vaikuha-loka, approach the
Vedas for lesser rewards and are granted them. But because the great wise souls know how to
discriminate between what is essential and what is useless, they are not enticed by inferior
achievements offered in the Vedas; rather, those great souls are attracted to bhakti-rasa, the
transcendental tastes of Lord Vius devotional service.
BB 2.3.127
TEXT 127
TEXT
tathpi tad-rasa-jai s
bhaktir nava-vidhjas
sampdyate vicitraitadrasa-mdhurya-labdhaye
SYNONYMS
tath apinonetheless; tatof that (devotional service); rasathe transcendental tastes;
jaiby those who understand; sthat; bhaktidevotional service; nava-vidhin nine

varieties; ajaseasily; sampdyateis practiced; vicitravaried; etatof this (bhakti);

rasaof the tastes; mdhuryathe sweetness; labdhayefor obtaining.
TRANSLATION
Yet devotees who understand the rasas of devotional service may practice all nine forms of
bhakti to easily obtain the sweetness of its diverse tastes.
COMMENTARY
Although devotees can attain Vaikuha by any one of the nine practices of bhakti, they often
like to engage in all nine to enjoy the supreme, indescribably blissful taste of those
transcendental activities. Each of the practices, beginning with ravaa and krtana, gives a
sweet satisfaction of its own.
BB 2.3.128
TEXT 128
TEXT
te kasmicid ekasmin
raddhaynuhite sati
svayam virbhavet prem
rmat-ka-padbjayo
SYNONYMS
temof these (forms of bhakti); kasmicitany; ekasminone; raddhaywith faith;
anuhiteengaged in; satiif it is; svayamautomatically; virbhavetthere manifests;
prempure love; rmat-kaof r Ka; pada-abjayoat the lotus feet.
TRANSLATION
When one engages with faith in even one of these forms of bhakti, pure love for the lotus feet
of r Ka automatically arises.
COMMENTARY
As explained by r Caitanya Mahprabhu to rla Santana Gosvm in r Caitanyacaritmta (Madhya 22.62), raddh, or faith, is properly understood in terms of trust
(vivsa) in the efficacy of the devotional process:
raddh-abdevivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
By rendering transcendental loving service to Ka, one automatically performs all
subsidiary activities. This confident, firm faith, favorable to the discharge of devotional
service, is called raddh.
BB 2.3.129

TEXT 129
TEXT
tathpi kry premaiva
parihrya hd-ruja
phalntareu kmasya
vaikuhpti-virodhina
SYNONYMS
tath apieven so; kryto be practiced; premwith pure love; evaonly;
parihryafor avoiding; htin the heart; rujathe disease; phala-antareufor other
goals; kmasyadesire; vaikuha-ptito the attainment of Vaikuha; virodhinawhich
obstructs.
TRANSLATION
Even so, the disease of aspiring for other goals may hinder devotees from attaining
Vaikuha. To keep their hearts free of this, devotees should with pure love continue
practicing devotional service.
COMMENTARY
Prema, pure love of God, is never tainted by desires for selfish benefits. Such ambitions cause
all sorts of anxieties, which burn the diseased heart. A devotee who wants to experience the
higher reality of prema must cure himself of this heart disease; otherwise, entanglements will
hamper his progress toward Vaikuha as he fulfills his ulterior desires. Selfish desires cause
misfortune in this world and obstruct ones endeavors to attain the spiritual world beyond. But
when ones prema is finally awakened these harmful desires vanish, and the sanctified
devotee knows only perfect happiness in this life and the next.
BB 2.3.130-131
TEXTS 130131
TEXT
yady apy etd bhaktir
yatra yatropapadyate
tat tat sthna hi vaikuhas
tatra tatraiva sa prabhu

tathpi sarvad skd

anyatra bhagavs tath
na dyeteti vaikuho

vaya bhaktair apekyate

SYNONYMS
yadi apialthough; etdsuch; bhaktidevotional service; yatra yatrawherever;
upapadyateappears; tat tatthat; sthnamplace; hicertainly; vaikuhaVaikuha;
tatra tatrathere; evaindeed; saHe; prabhuthe Supreme Lord; tath api
nonetheless;

sarvadalways;

sktdirectly

visible;

anyatrasomewhere

else;

bhagavnthe Supreme Lord; tathso; na dyetacannot be seen; itithus;

vaikuhaVaikuha; avayamnecessarily; bhaktaiby the devotees; apekyate
should be regarded as important.
TRANSLATION
Although wherever there is such devotional service the Supreme Lord surely appears, and
indeed that place is Vaikuha, devotees must still have special regard for the Vaikuha
world because nowhere else is the Personality of Godhead always directly to be seen.
COMMENTARY
A question may arise: Since prema-bhakti ridicules the happiness of Brahman realization,
includes all sweet varieties of supreme ecstasy, and is available here in this world, what need
is there to go to elsewhere? In the Padma Pura the Lord Himself says that He can be found
wherever His devotees remember Him:
nha vasmi vaikuhe
yogin hdaye na ca
mad-bhakt yatra gyanti
tatra tihmi nrada
I do not live in Vaikuha, nor in the hearts of the yogs. I stay instead, O Nrada, in that
place where My devotees sing My glories.
The Vaikuha-dtas point out that there is one reason why Vaikuha-loka is a more
desirable place for devotees than the material universe: Only in the transcendental world,
Vaikuha, is the Supreme Lord always visible with all His variegated charm, beauty,
pastimes, and personal qualities.
BB 2.3.132
TEXT 132
TEXT
sarva-prakrik bhaktis
td ca sadnyata
na sampadyeta nirvighn

tan-nihair bahubhi saha

SYNONYMS
sarva-prakrikin all its forms; bhaktidevotional service; tdsuch; caand; sad
always;

anyataelsewhere;

na

sampadyetais

not

realized;

nirvighnwithout

disturbance; tatto Him; nihaiwho are dedicated; bahubhi sahain the company of
many devotees.
TRANSLATION
Nowhere else can such bhakti to Him, in all its forms, be realized forever, without
disturbance, and in the company of so many surrendered devotees.
COMMENTARY
The devotional service in Vaikuha is unmixed with material tendencies; it is motivated
solely by pure prema. Because in Vaikuha there are none of the frustrations imposed by
time and physical limitations, the Vaiavas who live there in their spiritual bodies can enjoy
the rasas of prema-bhakti with full freedom available nowhere else. All Vaiavas, therefore,
should give r Vaikuha-loka the honor it deserves.
BB 2.3.133
TEXT 133
TEXT
nijendriya-mana-kyace-rp na viddhi tm
nitya-satya-ghannandarp s hi gutig
SYNONYMS
nijaof ones own; indriyasenses; manamind; kyaand body; ceof activity;
rpmhaving the form; na viddhiyou should not consider; tmit; nityaeternal;
satyaabsolute; ghanaintense; nandaof ecstasy; rphaving the form; s it; hi
indeed; guathe material modes; atigbeyond.
TRANSLATION
You should not consider devotional service merely an activity of the body, senses, and mind.
It is in fact the eternal absolute reality, manifesting itself as the most intense ecstasy, beyond
the material modes.
COMMENTARY
In Text 123, where the Vaikuha messengers advised Gopa-kumra to practice devotional
service (bhaktim anutiha), this might be mistaken to mean that bhakti is a ritualistic practice,

something to

be accomplished

by

human endeavor.

To correct

this potential

misunderstanding, they here explain that pure bhakti is never approached by material senses.
Even though hearing is done with the ears, chanting with the tongue, remembering with the
mind, and praying and other activities with the limbs of the body, these activities are not
material; they are spiritual activities that can be performed only by a devotees awakened
spiritual senses.
BB 2.3.134
TEXT 134
TEXT
nirgue sac-cid-nandtmani ka-prasdata
sphurant vilasaty tmabhaktn bahudh mude
SYNONYMS
nirguefree from the material modes; sat-cit-nandaon the spiritual platform of eternity,
knowledge, and bliss; tmaniin the hearts; ka-prasdataby Kas mercy;
sphurantrevealing itself; vilasatiit is present; tmaHis; bhaktnmof the devotees;
bahudhin many varieties; mudehappily.
TRANSLATION
By Lord Kas mercy, His devotees happily realize this devotional service in many
varieties. It reveals itself to them in their hearts, which are free from the material modes and
immersed in eternity, knowledge, and bliss.
COMMENTARY
If devotional service can be performed only with spiritual senses, how can conditioned souls
ever qualify to engage in it? They can be purified sufficiently to begin transcendental hearing
and chanting of the glories of the Lord only by Kas causeless mercy. As devotees mature
in their practice, their individual tastes gradually appear, and on the higher levels of
advancement their reciprocations with Ka become increasingly precise, diverse, and
ecstatic.
BB 2.3.135
TEXT 135
TEXT
viuddhe tu vivekena
saty tmani hare padam

gate py aprkta bhaktividhayo vilasanti hi

SYNONYMS
viuddhecompletely pure; tuand; vivekenaby discrimination; satibecoming;
tmanithe heart; hareof Hari; padamabode; gatebeing attained; apialso;
aprktamtranscendental; bhaktiof devotional service; vidhayavarieties; vilasanti
become manifest; hicertainly.
TRANSLATION
When by spiritual discrimination a devotee becomes completely pure in heart and attains the
transcendental abode of the Lord, he realizes the wonderful varieties of devotional service.
COMMENTARY
The argument for how an aspiring Vaiava becomes spiritualized is presented positively in
this verse and negatively in the next. By learning to discern spirit from matter, a devotee
gradually frees his consciousness from entanglement with the material body, its senses, and
the things of this world. In Bhagavad-gt (5.9) r Ka describes this kind of discrimination
to Arjuna. Indriyyndriyrtheu vartanta iti dhrayan: One becomes aware that the senses
are simply interacting with their objects. When one is finally free from all material contact,
one can enter Vaikuha, the realm of Lord Hari, where there is also no connection with
matter. There one can enjoy the real varieties of life.
BB 2.3.136
TEXT 136
TEXT
anyathetara-karmvaite pi syur na sagat
kyendriytma-ceto
jnentmani odhite
SYNONYMS
anyathotherwise; itarahere; karmiactivities; ivajust like; etethese; apialso;
syuwould be; na sagatinappropriate; kyaof the body; indriyasenses; tma
and mind; cetafrom the activities; jnenaby transcendental knowledge; tmaniin a
heart; odhitewhich has been purified.
TRANSLATION

Otherwise, for one whose heart has by transcendental knowledge been freed from the material
endeavors of the body, senses, and mind, the activities of devotional service would be no
more suitable than ordinary affairs.
COMMENTARY
If devotional service consisted of actions of the material senses upon material objects, it
would be no more spiritual than any other activity. No purified person who has given up
material activities would want to engage in it. After having struggled to put aside the
obligations of Vedic duties, nitya and naimittika (regular and occasional), why would one
accept new karmic entanglement? The advanced soul would judge the activities of Vaiavas
unfavorably, applying to them the principle that only the senses are involved with their
objects.
BB 2.3.137
TEXT 137
TEXT
anyebhya iva karmabhyo
bhagavad-bhakti-karmata
vivikta san katha ytu
vaikuha muktim arhati
SYNONYMS
anyebhyafrom other; ivaas if; karmabhyaactivities; bhagavat-bhaktiof devotional
service to the Supreme Person; karmatafrom the activity; viviktarenounced; sat
being; kathamwhy; ytuone should go; vaikuhamto Vaikuha; muktimliberation;
arhatihe deserves.
TRANSLATION
Why should one who renounces the acts of devotion to the Supreme Lord, as if these were
like other activities, go to Vaikuha? He should obtain only liberation.
COMMENTARY
Impersonalists who consider devotional activity to be material have failed to receive even a
touch of mercy from devotional service. If they have actually attained naikarmya, relief from
attachment to the results of material work, they can have liberation, but without bhakti they
can never enter Vaikuha. To attain Vaikuha one must be favored with the blessings of
bhakti. Thus the spiritual nature of devotional service is proven by both positive and negative
logic.
BB 2.3.138

TEXT 138
TEXT
na hy anya-karma-vad bhaktir
api karmeti manyatm
bahir-dyaiva jalpyeta
bhakta-dehdi-vat kvacit
SYNONYMS
nanot; hiindeed; anyaother; karmaactivities; vatlike; bhaktidevotional service;
apiyet; karmamaterial activity; itithus; manyatmlet it be considered; bahi
external; dyby vision; evaonly; jalpyetalet it be said casually; bhaktaof the
devotees; deha-dithe bodies and so on; vatlike; kvacitsometimes.
TRANSLATION
Even if persons whose vision is limited and materialistic think devotional service just another
kind of karma, it is not at all. Let them think that way and let them talk on in that way, as they
do when they dismiss as material the bodies and personal qualities of the Lords devotees.
COMMENTARY
Technically speaking, active devotional service is also a kind of disciplined work, like the
duties of persons following the varrama system. In this sense bhakti may also be called a
variety of karma. The Vaikuha-dtas themselves used the word bhakti-karma in the
previous verse. But even though this concession may be granted to appease those not devoted
to the Lord, bhakti should still not be regarded as karma in the sense of being a function of the
material body.
Some schools of thought, for example Jaiminis Karma-mms philosophy, regard
bhagavad-bhakti as the best of the various kinds of good karma that can purify the mind. But
they think like this only because their point of view is mundane. The same word body may be
applied both to material bodies made of the five elements and to the sac-cid-nanda forms of
the residents of Vaikuha. Or the word jewel may be used to refer to glass ornaments or to
the Vaikuha cintmai gems. Or the Sanskrit word sattva may be used to indicate either one
of the three modes of material nature or the transcendental nature of the Supreme Truth, the
source of all existence and all goodness. It is in this second sense that the word is used in
scriptural texts like this one from rmad-Bhgavatam (10.2.35):
sattva na ced dhtar ida nija bhaved
vijnam ajna-bhidpamrjanam

O Lord, cause of all causes, if Your transcendental body were not beyond the modes of
material nature, one could not understand the difference between matter and transcendence.
Only those whose vision is external can identify matter with spirit or use the one word karma
to equate worldly duties with pure devotional service.
BB 2.3.139
TEXT 139
TEXT
bhaktn sac-cid-nandarpev agendriytmasu
ghaate svnurpeu
vaikuhe nyatra ca svata
SYNONYMS
bhaktnmof devotees; sat-cit-nandaeternal, full of knowledge, and blissful; rpeuin
the bodies; agaof limbs; indriyaand senses; tmasuwhich consist; ghaateit
manifests; sva-anurpeuwhich (bodies) are suitable for them; vaikuhein Vaikuha;
anyatraelsewhere; caand; svataspontaneously.
TRANSLATION
In Vaikuha and elsewhere, the transcendental nature of devotional activity spontaneously
shows itself in the suitably formed sac-cid-nanda bodies of the Lords devotees, bodies
composed of limbs and senses.
COMMENTARY
Devotional service is thus established as transcendental activity that naturally manifests itself
in the purified hearts of the devotees; it is not material. Still, someone might question how
self-manifesting bhakti could appear in devotees as such activities as hearing and chanting,
which involve the body and its senses. To clear this doubt, we need to understand that
devotees of the Supreme Lord, both in Vaikuha and elsewhere, perform bhakti with spiritual
bodies and senses. There is no discrepancy in this conception, because the limbs and senses of
the pure Vaiavas are equal in spiritual quality with pure devotional service. Even devotees
who still live in this world in bodies made of material energy can engage in pure bhakti
because the appearance of bhakti transforms their bodies. Either their bodies become literally
sac-cid-nanda, or bhakti enters their material bodies by the potency of the Supreme Lords
special mercy, or else their bodies and senses become suitable for performing bhakti by some
God-given potency inherent in the jvas themselves.
BB 2.3.140

TEXT 140
TEXT
vayam atra prama smo
nia vaikuha-prad
tanvanto bahudh bhaktim
asp prktair guai
SYNONYMS
vayamwe; atrain this matter; pramamevidence; smaare; aniamconstantly;
vaikuhaof the Lord of Vaikuha; pradassociates; tanvantadisseminating;
bahudhin many ways; bhaktimdevotional service; aspuntouched; prktaiof
material nature; guaiby the modes.
TRANSLATION
We ourselves are evidence of this truth. As associates of the Lord of Vaikuha, we constantly
spread devotional service in many ways and yet are untouched by the material modes.
COMMENTARY
The Vaikuha messengers themselves are proof that devotional service is completely
nonmaterial and that those who have attained a spiritual body in Vaikuha engage in the
various activities of devotional service, beginning with hearing and chanting. The bodies of
the Vaikuha residents are untouched by the twenty-three elements of matter. As King
Yudhihira confirms in rmad-Bhgavatam (7.1.35), dehendriysu-hnn/ vaikuhapura-vsinm: The bodies of the inhabitants of Vaikuha are completely spiritual, having
nothing to do with the material body, senses, or life air.
BB 2.3.141
TEXT 141
TEXT
navna-sevakn tu
prty samyak-pravttaye
nijendriydi-vypratayaiva pratibhti s
SYNONYMS
navnanew; sevaknmof servants; tuand; prtywith relish; samyakcorrectly;
pravttayein order to engage; nijatheir own; indriya-diof the senses and so on;
vypratayas functions; evaonly; pratibhtiappears; sit (devotional service).
TRANSLATION

Devotional service appears to new servants of the Lord to be a function of their own senses,
body, and mind so that neophytes can engage in devotional service with relish, as they should.
COMMENTARY
When one undertakes devotional service, one perceives ones devotional activities to be
external functions of the material body. Why should such direct perception be denied? It
should be denied because such perception is only the experience of beginners in devotional
practice. Bhakti encourages those who are new to the Lords service to think Oh, my own
tongue is vibrating the names of God, and my own ears are hearing them! In this way the
faith of the neophytes is evoked, since otherwise they would have difficulty making the effort
required to surrender their independence.
BB 2.3.142
TEXT 142
TEXT
mahadbhir bhakti-nihai ca
na svdhneti manyate
mah-prasda-rpeya
prabhor ity anubhyate
SYNONYMS
mahadbhiby the great devotees; bhakti-nihaiwho are well established in bhakti; ca
and; nanot; sva-adhnaunder ones control; itithus; manyateis considered; mahprasdaof supreme mercy; rpas a manifestation; iyamit; prabhoof the Supreme
Lord; itithus; anubhyateis perceived.
TRANSLATION
But great devotees fixed in devotional service do not think the services they do to be actions
under their own control but expressions of the Lords supreme mercy.
BB 2.3.143
TEXT 143
TEXT
tvar ced vidyate rmadvaikuhlokane tava
sarvbha-prada-reh
t r-vraja-bhuva vraja
SYNONYMS

tvarhaste; cetif; vidyatethere is; rmatdivine; vaikuhaVaikuha; lokanein

seeing; tavayour; sarvaall; abhaambitions; pradaof places which fulfill;
rehmthe best; tmthere; r-vrajaof r Vraja; bhuvamto the land; vrajago.
TRANSLATION
If you are in a hurry to see the divine world of Vaikuha, then go to r Vraja-bhmi, the
place that can best award the fulfillment of all your ambitions.
COMMENTARY
Having received the mercy of Lord Mahevara, Gopa-kumra is sure to achieve Vaikuha.
Meanwhile he can proceed to ivaloka, from which he will be able to approach Vaikuha in
due time. But as the Vaikuha messengers know, Gopa-kumra is anxious to reach
Vaikuha as quickly as possible. So after describing various related topics, the messengers
now give the essence of their instruction: Gopa-kumra should return to Vraja on earth and
there practice pure bhakti to fulfill his ambitions.
BB 2.3.144
TEXT 144
TEXT
para rmat-padmbhojasadsagaty-apekay
nma-sakrtana-pry
viuddh bhaktim cara
SYNONYMS
paramsimply; rmatdivine; pada-ambhojaof His lotus feet; sadeternal; sagati
for the association; apekaywith the hope; nma-sakrtanain the form of loudly
chanting the Lords names; prymmostly; viuddhmpure; bhaktimdevotional
service; carayou should practice.
TRANSLATION
Simply practice pure devotional service, mainly in the form of nma-sakrtana, with the hope
of gaining the eternal contact of the Lords divine lotus feet.
COMMENTARY
Bhagavan-nma-sakrtana, loud chanting of the holy name of the Lord, is the most effective
way to achieve Vaikuha, or whatever else one may desire. But the chanting must be
practiced in pure devotion, unmixed with motives of karma and jna.
BB 2.3.145
TEXT 145

TEXT
tayu td premasampad utpdayiyate
yay sukha te bhavit
vaikuhe ka-daranam
SYNONYMS
tayby that (devotional service); uquickly; tdsuch; premaof pure love;
sampatthe treasure; utpdayiyatewill be realized; yayby which; sukhameasily;
tefor you; bhavitthere will be; vaikuhein Vaikuha; ka-daranamthe sight of
Ka.
TRANSLATION
By that devotional service you will soon realize the treasure of prema, and you will easily see
Ka in Vaikuha.
COMMENTARY
Pure love of God is the most sublime wealth. As Lord Brahm says in rmad-Bhgavatam
(3.15.25) while describing his own vision of Vaikuha:
yac ca vrajanty animim abhnuvtty
dre yam hy upari na sphaya-l
bhartur mitha su-yaasa kathannurgavaiklavya-bpa-kalay pulak-ktg
Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to
hearing the glories of the Lord are promoted to the kingdom of God, even though they do not
care for meditation and other austerities. The kingdom of God is above the material universes,
and it is desired by me and other demigods.
BB 2.3.146
TEXT 146
TEXT
premo ntar-aga kila sdhanottama
manyeta kaicit smaraa na krtanam
ekendriye vci vicetane sukha
bhakti sphuraty u hi krtantmik
SYNONYMS
premaof pure love; anta-agamessential; kilaindeed; sdhana-uttamamthe
highest means of achievement; manyetais thought; kaicitby some; smaraam

remembering; nanot; krtanamchanting; eka-indriyein the single sense; vcispeech;

vicetaneunconscious; sukhamwith ease; bhaktidevotional service; sphuratiappears;
uquickly; hiindeed; krtana-tmikin the form of chanting.
TRANSLATION
Some think that remembering, rather than chanting, is the essential means of devotional
practice, the means that most effectively leads to prema, for bhakti in the form of chanting
appears quickly and easily, and in only one sense,that of speech, which is not itself alive and
conscious.
COMMENTARY
This was the opinion expressed by the masters of yoga on Tapoloka, that of all the forms of
devotional service the best is smaraa, remembering. Pippalyana and others insisted that
remembering the Lord, rather than chanting His names, is the most essential means of
achieving prema. They reasoned that krtana involves only one sense, that of speech, which is
one of the karmendriyas, an unconcious material entity. And since the krtana process is
perfected very quickly, its result must be less than that of smaraa.
BB 2.3.147
TEXT 147
TEXT
bhakti prak smaratmiksmin
sarvendriym adhipe vilole
ghore balihe manasi praysair
nte vaa bhti viodhite y
SYNONYMS
bhaktidevotional

service;

praksuperior;

smaraa-tmikin

the

form

of

remembering; asminin this; sarva-indriymof all the senses; adhipethe chief;

viloleturbulent; ghorefrightful; balihemighty; manasithe mind; praysaiby
great efforts; ntebrought; vaamunder control; bhtiit manifests; viodhitewhich
has become completely purified; ywhich (bhakti).
TRANSLATION
Superior bhakti in the form of remembering, they think, appears within the mindthat
turbulent, frightful, and mighty chief of all the senseswhen by serious efforts the mind has
been brought under control and fully purified.
COMMENTARY

Everyone has experience that the mind is difficult to control. To subdue and purify it is a great
achievement. Because the mind is the ruler of the senses, when the mind is controlled the
functions of the senses, including krtana, are also controlled. In the words of the mendicant
from Avant in rmad-Bhgavatam (11.23.47, 45):
mano-vae nye hy abhavan sma dev
mana ca nnyasya vaa sameti
bhmo hi deva sahasa sahyn
yujyd vae ta sa hi deva-deva
All the senses have been under the control of the mind since time immemorial, and the mind
himself never comes under the sway of any other sense. He is stronger than the strongest, and
his godlike power is fearsome. Therefore, anyone who can bring the mind under control
becomes the master of all the senses.
dna sva-dharmo niyamo yama ca
ruta ca karmi ca sad-vratni
sarve mano-nigraha-lakant
paro hi yogo manasa samdhi
Charity, prescribed duties, observing major and minor regulative principles, hearing from
scripture, performing pious works, and observing purifying vows all finally aim at subduing
the mind. Indeed, concentration of the mind on the Supreme is the highest yoga.
Therefore, in the opinion of the residents of Tapoloka, one achieves the highest perfection by
controlling ones mind and engaging it in remembrance of the Supreme Lord.
BB 2.3.148
TEXT 148
TEXT
manymahe krtanam eva sat-tama
loltmakaika-sva-hdi sphurat-smte
vci sva-yukte manasi rutau tath
dvyat parn apy upakurvad tmya-vat
SYNONYMS
manymahewe consider; krtanamchanting; evaonly; sat-tamammost excellent; lolatmakaunsteady; ekaonly; sva-hdiin ones heart; sphuratmanifesting; smtethan
remembering; vciin the faculty of speech; svain it (chanting); yuktewhich is engaged;
manasiin the mind; rutauin the sense of hearing; tathalso; dvyatsporting; parn
others; apialso; upakurvatit helps; tmya-vatlike oneself.

TRANSLATION
But we consider chanting to be alone the most excellent form of bhakti, better than
remembering, which appears only in ones own turbulent heart. For chanting harnesses not
only the faculty of speech, which it engages directly, but also the mind and sense of hearing.
And chanting helps not only the person practicing it but others as well.
COMMENTARY
This is the Vaikuha-dtas own opinion. Smaraa is purely an internal function, but krtana,
which actively employs ones power of speech, affects both ones internal and external
environments. Krtana also acts on the mind, bringing it subconsciously into contact with all
spiritual sensory functions. If this subtle contact were not established, the spirit soul could not
awaken to his real life. The transcendental sound of krtana enters the ears on its own strength,
without any effort by the hearer and thus it benefits not only the chanter but everyone who
hears it, treating them all as its subservient dependents. The process of remembrance does not
have such power. In fact, as long as the minds fickle character has not changed, smaraa
cannot manifest itself fully. When we realistically consider the relative value of smaraa and
krtana, we find, therefore, that the difficulty of performing smaraa does not make smaraa
more important. In the Viu Pura (6.8.57) the sage Parara has said:
yasmin nyasta-matir na yti naraka svargo pi yac-cintane
vighno yatra niveittma-manaso brhmo pi loko lpaka
mukti cetasi ya sthito mala-dhiy pus dadty avyaya
ki citra yad agha prayti vilaya tatrcyute krtite
One who fixes his mind on Lord Acyuta will never go to hell. Indeed, by thinking about Him
one will attain heaven. For one whose mind is fully absorbed in thought of Him, even the
world of Brahm is but an insignificant obstruction on the path. The infallible Lord bestows
liberation on those pure souls in whose hearts He is present. Is it any wonder, then, that when
Lord Acyutas glories are chanted all sins are destroyed?
By the krtana of Lord Vius names even the sinful Ajmila, who could not remember the
Lord at all, attained liberation. The beneficial results of meditation, sacrifice, and worship are
all automatically obtained in the process of krtana, especially in the present age:
dhyyan kte yajan yajais
trety dvpare rcayan
yad pnoti tad pnoti
kalau sakrtya keavam

What was accomplished in the Kta Age by meditation, in Tret by ritual sacrifices, and in
Dvpara by worship of the Deity of the Lord, in this Kali Age is accomplished by loud
chanting of the names of Keava. (Viu Pura 6.2.17) The claim made in this statement
and others about the potency of hari-nma-sakrtana is not merely rhetoric; it is proven by
the life histories of many successful Vaiavas.
BB 2.3.149
TEXT 149
TEXT
bhyntarea-hka-claka
vg-indriya syd yadi sayata sad
citta sthira sad-bhagavat-smtau tad
samyak pravarteta tata smti phalam
SYNONYMS
bhyaexternal; ntaraand internal; aeaall; hkasenses; clakamwhich moves;
vk-indriyamthe sense of speech; sytis; yadiif; sayatambrought under control;
sadconstantly; cittamthe mind; sthiramsteady; sattranscendental; bhagavatof the
Supreme Lord; smtauin remembrance; tadthen; samyakproperly; pravarteta
develops; tatathen; smtiremembrance; phalamas the fruit.
TRANSLATION
If the sense of speech, which sets all the external and internal senses in motion, is brought
under constant control, then the mind becomes stable and can properly engage in
transcendental remembrance of the Lord. Remembrance thus develops as the fruit of chanting.
BB 2.3.150
TEXT 150
TEXT
eva prabhor dhyna-ratair mata ced
buddhyeda tatra vivecanyam
dhyna parisphrti-viea-nih
sambandha-mtra manas smtir hi
SYNONYMS
evamthus; prabhoof the Lord; dhyna-rataiby those attached to meditation; mata
considered; cetif; buddhywith their intelligence; damin this way; tatrain that
regard; vivecanyamshould

be discriminated; dhynammeditation; parisphrti

manifestation; vieawith particular qualities; nihinvolving; sambandhacoming in

contact; mtrammerely; manasby the mind; smtiremembrance; hicertainly.
TRANSLATION
If those attached to meditation on the Lord still insist that remembering is of greater
importance, with their intelligence they should make the following distinction: In meditation
the Lord reveals Himself fully with His particular qualities, but in remembrance the mind
merely comes in contact with the Lord.
COMMENTARY
Some sincere and intelligent Vaiavas are firmly convinced that meditation on the Lord is
the best form of devotional service. Since they perceive an authentic spiritual taste from their
meditation, their opinion must be honored; but as the Vaikuha-dtas here suggest, this
opinion should be adjusted to make it exactly correct.
The advocates of the meditational process think as follows: The faculty of speech has the
power to mobilize all the senses, both external (like the ears) and internal (like the mind). If a
person steadies his mind by controlling his speech, either through silence or through
bhagavat-krtana, he can begin the practice of remembering the Supreme Lord. So krtana is
the means to the goal of smaraa. Scriptures may say that in Kali-yuga the perfection of
krtana is in itself the goal and automatically includes the results of smaraabut that is only
in reference to the special situation of the modern age. It may also be said that the exceptional
faults of Kali-yuga can be counteracted only by the very powerful process of krtana, not by
meditation alone or any other means, but actually there is no absolute rule that meditation on
the Lord is less than enough to wash away the contamination of the modern age. Rather,
hundreds of convincing statements of scripture confirm that simply remembering the
Personality of Godhead destroys ones sinful reactions. Thus meditation is the best form of
devotional service.
The Vaikuha-dtas accept this opinion, as long as it is qualified by the understanding that
true meditation on the Supreme Lord is a very mature stage of devotional development. In
meditation the devotee realizes the Lord in the heart and directly perceives many details of the
Lords exquisite beauty and charm, from His feet to the hair on His head. But in the more
usual smti, or remembrance, the mind only comes in contact with the Lord, as when one
thinks God exists or I am the Supreme Lords servant.
BB 2.3.151
TEXT 151
TEXT

ced dhyna-vegt khalu citta-vttv

antar-bhavantndriya-vttayas t
sakrtana-sparana-darandy
dhyna tad krtanato stu varyam
SYNONYMS
cetif; dhynaof meditation; vegtby the force; khaluindeed; citta-vttauinto the
function of the mind; anta-bhavantibecome absorbed; indriya-vttayathe functions of
the senses; tthey; sakrtana chanting; sparanatouching; darana-dyseeing
and so on; dhynammeditation; tadthen; krtanatathan chanting; astulet it be;
varyamsuperior.
TRANSLATION
If by the force of ones meditation all the functions of the sensesincluding sakrtana of the
Lord, physical contact with Him, seeing Him, and so onbecome absorbed into the function
of the mind, that meditation may be accepted as better than chanting out loud.
COMMENTARY
If a devotee becomes so proficient in dhyna (meditation on the Lord) that the devotional
practices he earlier performed with his speech, touch, eyes, and other senses become
spontaneous activities of his mind, then of course for that devotee meditation has become the
most suitable practice. He can inwardly continue his ravaa, krtana, and so on, with or
without the participation of his external senses.
BB 2.3.152
TEXT 152
TEXT
prtir yato yasya sukha ca yena
samyag bhavet tad rasikasya tasya
tat sdhana reha-tama su-sevya
sadbhir mata praty uta sdhya-rpam
SYNONYMS
prtisatisfaction; yatafrom which; yasyawhose; sukhamhappiness; caand;
yenaby which; samyakcomplete; bhavetis; tatthat; rasikasyaof a devotee with true
spiritual taste; tasyahis; tatthat; sdhanamdevotional practice; reha-tamambest;
su-sevyammost fit to be followed; sadbhiby saintly authorities; matamconsidered;
prati utarather; sdhya-rpamas the aim of endeavor.
TRANSLATION

Whatever the devotional method by which a man with true spiritual taste feels satisfaction and
complete joy, that is the method saintly authorities deem most excellent and effective for him.
It is not only the best of methods but the very aim of his endeavor.
COMMENTARY
How should we regard the meditation in which a Vaiava does not experience the sensory
functions of sakrtana, touching the Lord, and so on, but merely contemplates the Lords
form? That style of devotional service should also be accepted as perfect for the devotee who
derives pleasure from it. When a devotee feels eager attraction to any of the nine kinds of
service, that devotional method becomes the means for him to quickly fulfill all his desires.
Moreover, his practice will gradually evolve into prema, the final goal of devotional life.
BB 2.3.153
TEXT 153
TEXT
sakrtand dhyna-sukha vivardhate
dhync ca sakrtana-mdhur-sukha
anyonya-savardhakatnubhyate
smbhis tayos tad dvayam ekam eva tat
SYNONYMS
sakrtantfrom sakrtana; dhynaof meditation; sukhamthe happiness; vivardhate
increases; dhyntfrom meditation; caand; sakrtanaof sakrtana; mdhurfrom the
sweetness; sukhamthe joy; anyonyamutual; savardhakatthe quality of fortifying;
anubhyateis experienced; asmbhiby us; tayoof the two; tatthus; dvayamthe
two; ekamone; evaverily; tatthat.
TRANSLATION
By sakrtana the joy of meditation grows, and by meditation the sweet joy of sakrtana. In
our own experience, the two methods fortify one another and are therefore actually one.
COMMENTARY
The Vaikuha messengers own opinion is that both meditation and sakrtana are
advantageous. The two methods support one another, and because one or the other may be
more suitable in different times, places, and circumstances, their mutual dependence should
not be a cause of confusion. Either may be done separately, but neither, in the end, is
complete without the other. Regardless of which serves as the cause and which the effect, the
two are essentially nondifferent.
BB 2.3.154

TEXT 154
TEXT
dhyna ca sakrtana-vat sukha-prada
yad vastuno bha-tarasya kasyacit
citte nubhtypi yatheccham udbhavec
chntis tad-ekpti-viakta-cetasm
SYNONYMS
dhynammeditation; caand; sakrtana-vatlike chanting; sukha-pradambestowing
happiness; yatas; vastunaof an object; abha-tarasyamost desired; kasyacitcertain;
cittein the heart; anubhtyby perceiving; apiindeed; yath-icchamaccording to
ones desire; udbhavetone attains; ntipeace; tatso; ekaon one only; ptigoal of
attainment; viaktaintent; cetasmof those whose hearts.
TRANSLATION
Meditation bestows the same joy as sakrtana when a meditating devotee directly sees the
object of his hearts desire. Such a devotee, intent only on reaching that one desired object he
worships, is sure to find spiritual peace.
BB 2.3.155-156
TEXTS 155156
TEXT
yath jvara-rujrtn
talmta-pthasa
mana-pnd api truyet
t-vaikalya sukha bhavet

tat-tat-sakrtanenpi
tath syd yadi akyate
satm atha vivikte pi
lajj syt svaira-krtane
SYNONYMS
yathas; jvarafeverish; rujfrom a disease; rtnmfor those who are suffering;
talacool; amtanectarlike; pthasaof water; manawith the mind; pntby
drinking; apieven; truyetis eradicated; tof thirst; vaikalyamthe agitation;
sukhamhappiness;

bhavetarises;

tat-tatof

any

of

those

(desired

objects);

sakrtanenaby chanting the glories; apieven; tathso; sytis; yadiif; akyateis

possible; satmby saintly persons; athaand; viviktein seclusion; apieven; lajj

embarrassment; sytoccurs; svairauninhibitedly; krtanewhile chanting.
TRANSLATION
As by drinking cool, nectarean water, even if only within the mind, a diseased person stricken
by fever enjoys happiness as the distress of his thirst is quenched, so simply by chanting the
glories of the object one worships one can attain peace. Yet when saintly persons chant
without inhibition they may feel embarrassed, even in a secluded place.
COMMENTARY
In general, the tongue cannot fully describe everything going on in the mind. This is
especially so in the ecstasy of hari-nma-sakrtana. Vaiavas engaged in sakrtana may
sometimes feel the urge to describe what is happening within their hearts and, although these
matters are confidential, may sometimes, by their words and bodily expressions, disclose what
should remain private. And this may leave them embarrassed, even when there are no
witnesses.
BB 2.3.157
TEXT 157
TEXT
ekkitvena tu dhyna
vivikte khalu sidhyati
sakrtana vivikte pi
bahn sagato pi ca
SYNONYMS
ekkitvenaalone; tubut; dhynammeditation; viviktein seclusion; khaluindeed;
sidhyatiis successfully performed; sakrtanamsakrtana; viviktein seclusion; api
also; bahnmof many; sagatain the company; apialso; caand.
TRANSLATION
Meditation one can successfully perform alone in a secluded place but sakrtana either in
seclusion or in the company of many others.
COMMENTARY
The Vaikuha-dtas have great respect for the process of devotional meditation, yet their
own favorite process is sakrtana. Meditation is limited because to perform it one must be in
isolation, so as not to be distracted.
BB 2.3.158
TEXT 158

TEXT
kasya nn-vidha-krtaneu
tan-nma-sakrtanam eva mukhyam
tat-prema-sampaj-janane svaya drk
akta tata reha-tama mata tat
SYNONYMS
kasyaof Ka; nn-vidhaamong the various kinds; krtaneuof chanting; tatHis;
nma-sakrtanamchanting of the holy names; evaindeed; mukhyamchief; tatfor
Him; premaof pure love; sampatthe treasure; jananeof generating; svayamby itself;
drkat once; aktamcapable; tatatherefore; reha-tamamthe most excellent;
matamconsidered; tatthat.
TRANSLATION
Of the many ways to chant Kas glories, foremost is His nma-sakrtana. It is deemed the
best because it can evoke at once the treasure of pure love for Ka.
COMMENTARY
Besides nma-sakrtana, chanting of the Lords names, there are other ways of performing
krtana, such as reciting the Vedas and Puras, speaking ones own narrations of pastimes of
the Lord, singing devotional songs, and offering prayers. Nma-sakrtana, however, is the
best of all, because it can at once independently awaken love of God in the heart. Lord
Vius messengers are personally convinced of this, and as implied by the unspecific
expression matam (it is considered), this is also the opinion of many other spiritual
authorities.
BB 2.3.159
TEXT 159
TEXT
r-ka-nmmtam tma-hdya
prem samsvdana-bhagi-prvam
yat sevyate jihvikayvirma
tasytula jalpatu ko mahattvam
SYNONYMS
r-kaof r Ka; nma-amtamthe nectar of the name; tma-hdyampleasing to
the heart; premwith love; samsvdanaof thoroughly relishing; bhagi-prvamwith
the many varieties; yatwhich; sevyateis served; jihvikaywith the tongue; avirmam

incessantly; tasyaof it; atulamunequal; jalpatucan describe; kawho; mahattvam

the excellence.
TRANSLATION
When relished with love in countless ways through service rendered constantly by the tongue,
the nectar of r Kas name delights the heart. Who can describe the unequaled excellence
of that nectar of r Kas holy name?
BB 2.3.160
TEXT 160
TEXT
sarve bhagavan-nmn
samno mahimpi cet
tathpi sva-priyeu
svrtha-siddhi sukha bhavet
SYNONYMS
sarvemof all; bhagavatof the Supreme Lord; nmnmof the names; samnaequal;
mahimgreatness; api cetalthough; tath apinonetheless; sva-priyeaby the one that
is dear to oneself; uquickly; sva-arthaof ones goals; siddhifulfillment; sukham
easily; bhavetwill be.
TRANSLATION
Though all names of the Lord are equally great, a devotee most quickly, most easily achieves
his goals by chanting the name he himself holds most dear.
COMMENTARY
Since the Supreme Lords names are all infinite in their glories, one name cannot be greater
than another. Cintmai stones may appear in different forms, but they all have the same
power; any cintmai can produce whatever a person wants. Nonetheless, if a devotee is
especially attracted to a particular name, that name will most quickly and easily carry him to
perfection. Thus the devotees who favor the name Rma like to cite the declaration by Lord
iva sahasra-nmabhis tulya/ rma-nma varnane: My dear beautiful wife, the name
Rma is equal to one thousand names of Viu. (Padma Pura, Uttara 72.335)
BB 2.3.161
TEXT 161
TEXT
vicitra-ruci-lokn
kramt sarveu nmasu

priyat-sambhavt tni
sarvi syu priyi hi
SYNONYMS
vicitravaried; ruciwhose taste; loknmof people; kramtby turns; sarveufor all;
nmasuthe names; priyatof affinity; sambhavtdue to the possibility; tnithose;
sarviall; syuare; priyidear; hiindeed.
TRANSLATION
Since people differ in their likings, each name of the Lord is dear to one person or another.
All the names of the Lord are therefore dear.
COMMENTARY
A doubting person might ask whether only some of the Lords names are worshiped and
others neglected. In fact, however, every name of the Lord has its devotees. The word hi in
this verse indicates that this is certainly true. Some Vaiavas prefer one particular name of
the Personality of Godhead, and some are attracted to two names, three, or several.
BB 2.3.162
TEXT 162
TEXT
ekasminn indriye prdurbhta nmmta rasai
plvayati sarvndriyi madhurair nijai
SYNONYMS
ekasminin one; indriyesense; prdurbhtammanifest; nma-amtamthe nectar of the
Lords name; rasaiby transcendental tastes; plvayatiare flooded; sarviall;
indriyithe senses; madhuraisweet; nijaiown.
TRANSLATION
When the nectar of the Lords name appears in just one sense, all the senses are flooded with
their own sweet tastes.
COMMENTARY
In this way, every enjoyment possible is derived from nma-sakrtana.
BB 2.3.163
TEXT 163
TEXT
mukhyo vg-indriye tasyo-

daya sva-para-hara-da
tat prabhor dhynato pi syn
nma-sakrtana varam
SYNONYMS
mukhyaprincipal; vkof speech; indriyein the sense; tasyaof it (the Lords name);
udayathe appearance; svato oneself; paraand others; hara-dagiving pleasure;
tatthus; prabhoon the Lord; dhynatathan meditation; apieven; sytbecomes;
nma-sakrtanamchanting of His names out loud; varamgreater.
TRANSLATION
Appearing mainly in the sense of speech, the Lords name gives pleasure to the chanter and to
others. So even greater than meditation on the Lord is His nma-sakrtana.
BB 2.3.164
TEXT 164
TEXT
nma-sakrtana prokta
kasya prema-sampadi
baliha sdhana reha
paramkara-mantra-vat
SYNONYMS
nma-sakrtanamthe sakrtana of the names; proktamis said; kasyaKas;
premaof pure love of God; sampadifor the treasure; balihammost powerful;
sdhanamthe means of attainment; rehambest; paramasupreme; karawhich has
power to attract; mantra-vatlike an incantation.
TRANSLATION
The sakrtana of Kas names is praised as the best and most powerful means to attain the
treasure of ka-prema. It is like a potent mantra that can attract precious objects from a
distance.
COMMENTARY
If one wants the ultimate success in spiritual life, one must take shelter of nma-sakrtana, as
the Vaikuha-dtas proclaim exuberantly in this verse. rmad-Bhgavatam (11.2.3940)
describes how nma-sakrtana nourishes the devotee:
van su-bhadri rathga-per
janmni karmi ca yni loke
gtni nmni tad-arthakni

gyan vilajjo vicared asaga

An intelligent person who has controlled his mind and conquered fear should give up all
attachment to material objects such as wife, family, and nation and should wander freely
without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the
chariot wheel. The holy names of Ka are all-auspicious because they describe His
transcendental birth and activities, which He performs within this world for the salvation of
the conditioned souls. Thus the holy names of the Lord are sung throughout the world.
eva-vrata sva-priya-nma-krty
jtnurgo druta-citta uccai
hasaty atho roditi rauti gyaty
unmda-van ntyati loka-bhya
By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead.
Then, fixed in ones vow as an eternal servant of the Lord, one gradually becomes very much
attached to a particular name and form of the Lord. As ones heart melts with ecstatic love
one laughs very loudly or cries or shouts. Sometimes one sings and dances like a madman, for
one is indifferent to public opinion.
BB 2.3.165
TEXT 165
TEXT
tad eva manyate bhakte
phala tad-rasikair janai
bhagavat-prema-sampattau
sadaivvyabhicrata
SYNONYMS
tatthis; evaindeed; manyateis considered; bhakteof devotional service; phalam
the fruit; tatof that (devotional service); rasikaiwho are connoissuers; janaiby
people; bhagavat-premaof pure love for the Supreme Lord; sampattauwith the treasure;
sad evaalways; avyabhicratabecause of invariable connection.
TRANSLATION
Because nma-sakrtana invariably leads to the treasure of pure love for the Lord, true
connoisseurs of devotional service consider nma-sakrtana the very fruit of bhakti.
COMMENTARY
According to many pure devotees, nma-sakrtana is not only the best means of devotional
service but the final perfection itself. Of course, prema is the final goal of bhakti, but nma-

sakrtana so quickly and infallibly leads to prema that the two are considered virtually
identical. Wherever prema is seen to have developed, one can presume that nma-sakrtana
must have been performed. Nma-sakrtana is the necessary and sufficient cause of prema.
BB 2.3.166
TEXT 166
TEXT
sal-lakaa prema-bharasya ke
kaicid rasa-jair uta kathyate tat
premo bhareaiva nijea-nmasakrtana hi sphurati sphurty
SYNONYMS
satreal; lakaamthe symptom; prema-bharasyaof being fully in love; kefor
Ka; kaicitby some; rasa-jaiknowers of rasa; utaindeed; kathyateis said; tat
that; premaof love; bhareaby the weight; evaindeed; nijaby ones own self;
iapreferred; nmaof the name; sakrtanamthe chanting; hicertainly; sphurati
manifests; sphuaopenly shown; rtywith distress.
TRANSLATION
According to some knowers of rasa, the real sign of a person full of prema is this: As he
performs sakrtana of the name he worships, the full force of spiritual agony erupts in him by
the weight of his own love.
COMMENTARY
Other expert Vaiavas consider sakrtana and prema to be altogether the same. They are
mutually the cause of one another and therefore nondifferent.
BB 2.3.167
TEXT 167
TEXT
nmn tu sakrtanam rti-bhrn
megha vin prvi ctaknm
rtrau viyogt sva-pate rathgvargasya ckroana-vat prathi
SYNONYMS
nmnmof the names; tuand; sakrtanamthe sakrtana; rtiof distress; bhrtby
the burden; meghama cloud; vinwithout; prviduring the rainy season;
ctaknmof the sparrows; rtrauat night; viyogtbecause of separation; sva-pate

from their husbands; rathgof cakravk birds; vargasyaof a flock; caand; kroanavatlike the distressful crying; prathiyou should understand.
TRANSLATION
Like the distressed crying of the ctaka birds on a cloudless day of the rainy season, or the
lamenting of a flock of cakravk birds when parted from their husbands at night, the
sakrtana of the Lords names arises when one is burdened by too much pain.
COMMENTARY
Nma-sakrtana in fact appears only when prema has been enhanced in a special way. Prema
enriched with transcendental hankering results in sakrtana. To help us understand, the
Vaikuha-dtas mention, by way of analogy, the ctaka and cakravk birds. The plaintive
call of the ctakas, sounding like priya priya (my dear one, my dear one!), resounds on
cloudless days of the rainy season. And the lament of the cakravks fills the sky when their
husbands are absent at night. In such a way, nma-sakrtana arises when one feels separation
from the Lord in pure love of God. The true way of doing bhagavan-nma-sakrtana is to call
out to ones beloved Lord in agony, expressing ones feelings in various sweet songs to attract
Him. As the philosophical maxim states, siddhasya lakaa yat syt/ sdhana sdhakasya
tat: The practitioner and the means of practice should be in accord with their goal.
BB 2.3.168
TEXT 168
TEXT
vicitra-ll-rasa-sgarasya
prabhor vicitrt sphuritt prasdt
vicitra-sakrtana-mdhur s
na tu sva-yatnd iti sdhu sidhyet
SYNONYMS
vicitravariegated; llof pastimes; rasaof the spiritual tastes; sgarasyawho is the
ocean; prabhoof the Supreme Lord; vicitrtvariously; sphurittdisplayed; prasdt
by the mercy; vicitravarious; sakrtanaof chanting; mdhurthe sweetness; sit;
nanot; tubut; sva-yatntby ones own endeavor; itithus; sdhuadequately;
sidhyetis achieved.
TRANSLATION
The wonderfully varied sweetness of sakrtana emerges only by the mercy shown in various
wonderful ways by the Lord, the wonderful ocean of the varied rasas of pastimes. This
sweetness one can never truly achieve by ones own endeavor.

COMMENTARY
The devotees who prefer meditation to sakrtana might argue that chanting in full view of the
public is risky in several ways: envious people may try to interfere, one may succumb to the
allurement of popularity, one may not have the required physical strength, or one may be too
sick to chant properly. These dangers do not arise when a devotee simply concentrates on the
Supreme Lord in a secluded place. In answer to this objection, the Vaikuha messengers say
that nma-sakrtana cannot be disrupted by obstacles, for it develops by the mercy of the
Lord, not by ones own endeavor. No one can take away that which a devotee has gained as a
gift from the Lord. This is true not only for sakrtana but for all the nine methods of bhakti.
BB 2.3.169
TEXT 169
TEXT
icch-vat ppam upsakn
kyeta bhogonmukham apy amumt
prrabdha-mtra bhavattare
karmvaia tad avaya-bhogyam
SYNONYMS
icch-vataccording to desire; ppamthe sinful reaction; upsaknmof worshipers;
kyetais diminished; bhoga-unmukhamabout to be suffered; apieven; amumtby
that (nma-sakrtana); prrabdhaalready manifest; mtramonly; bhavatithere is;
itaremfor other people; karma-avaiamremnant of karmic reaction; tatthat;
avayanecessarily; bhogyamto be suffered.
TRANSLATION
As the worshipers of the Lord desire, by the chanting of His holy names they see their sinful
reactions dwindle to nothing, even the reactions they are about to suffer. And when other
people somehow chant His names, they need suffer only that part of their karma already
manifest.
COMMENTARY
This explains why devotees engaged in the all-powerful process of nma-sakrtana may
sometimes still feel unhappy. In the beginning of their practice, they may carry some
remnants of their past sinful karma. But the Lords names very soon clean those remnants
away, including the reactions about to be suffered and even those already manifest
(prrabdha) in the body and mind. Only if devotees for some reason want to keep their karma
is that karma not removed. As the Lord says in r Hari-bhakti-sudhodhaya:

karma-cakra tu yat proktam

avilaghya sursurai
mad-bhakti-prabalair martyair
viddhi laghitam eva tat
The cycle of karma I have described is insurmountable for the demigods and the demons.
But know that mortals empowered by My devotional service have already escaped it.
Sometimes nondevotees chant the Lords holy names in nmbhsathat is, casually or
unintentionally. If they somehow avoid offenses in their chanting, they too are absolved of
their sinful reactions, except for their prrabdha-karma, the reactions already manifest. These
they must suffer, and by that suffering their prrabdha-karma also is depleted.
BB 2.3.170
TEXT 170
TEXT
mahay ye hari-nma-sevak
su-gopya-tad-bhakti-mah-nidhe svayam
praka-bhty vyavahra-bhagibhi
sva-doa-dukhny anudarayanti te
SYNONYMS
mah-aygreat souls; yewho; hari-nmaof Lord Haris names; sevakservants;
su-gopyavery confidential; tatto Him; bhaktiof devotional service; mah-nidheof
the great treasure; svayamspontaneous; prakaof the revealing; bhtyout of fear;
vyavahraof behavior; bhagibhiby peculiarities; sva-doatheir own faults;
dukhniand miseries; anudarayantishow; tethey.
TRANSLATION
The great souls who spontaneously serve the names of Lord Hari fear to reveal the vast
treasure of His confidential devotional service. So they behave in peculiar ways to show their
own faults and unhappiness.
COMMENTARY
What about advanced worshipers like Bharata Mahrja whose impending sinful reactions
apparently kept going on? We should understand that when saintly devotees like Bharata,
deeply absorbed in the moods of loving service to the Lord, seem to exhibit material
attachment (as when Bharata became obsessed with the care of an infant deer) and when they
seem to fall into bad association and miserable conditions (as when Bharata took his next
birth as an animal), they are only pretending to be materially affected, in order to keep the

confidential moods of devotional service hidden from public view. Such devotees would
rather be treated with undeserved contempt than honored and worshiped.
BB 2.3.171
TEXT 171
TEXT
tan-nma-sakrtana-mtrato khil
bhakt hare syur hata-dukha-da
kecit tathpi prabhu-vat kpkul
lokn sad-cram ima prasati
SYNONYMS
tatHis; nma-sakrtanaby the chanting of the holy names; mtratasimply; akhil
all; bhaktdevotees; hareof Lord Hari; syuare; hatafreed; dukhafrom misery;
daand contamination; kecitsome; tath apinonetheless; prabhu-vatlike the
Lord Himself; kpby compassion; kuldisturbed; loknto the people in general; satcramcivilized behavior; imamthis; prasatiteach.
TRANSLATION
All the devotees of the Lord are freed from contamination and misery simply by the
sakrtana of His names. Yet some devotees, as disturbed by compassion as the Lord Himself,
act in these ways to teach people civilized behavior.
COMMENTARY
Shouldnt advanced devotees, in order to deliver the world from ignorance, let everyone see
their greatness? Yes, but the so-called anomalous behavior of Vaivas like Bharata Mahraja
is in fact their way of teaching sad-cra, civilized human behavior. By the examples of their
own lives they show the consequences of violating the laws of God and material nature, for if
people fail to learn how to act according to civilized standards their hearts will remain
contaminated by sinful desires and they will never become inclined toward the Lords
devotional service.
BB 2.3.172
TEXT 172
TEXT
dusaga-doa bharatdayo yath
durdyta-doa ca yudhihirdaya
brahma-sva-bhti ca ngdayo mal
prdarayan sva-vyavahrato jann

SYNONYMS
dusagaof bad asociation; doamthe fault; bharata-dayaMahrja Bharata and
others; yathas; durdytaof gambling; doamthe fault; caand; yudhihira-daya
Yudhihira and others; brahmaof a brhmaa; svafor the property; bhtimfear; ca
and; nga-dayaMahrja Nga and others; amalpure; prdarayanthey showed;
svatheir own; vyavahrataby the behavior; jannthe people.
TRANSLATION
As Bharata and others showed the fault of bad association, Yudhihira and others the fault of
gambling, and Nga and others the fear caused by taking a brhmaas property, pure souls
generally use their own behavior to teach the people.
COMMENTARY
Bharata Mahrja showed by his own life the danger of wrong association. Although almost
perfectly devoted and renounced, he was distracted into caring for a newborn deer and
therefore had to suffer birth as a deer. A similar case is that of Saubhari i, who was
deviated from meditation by seeing two fish engaged in sex. In the opinion of the Vaikuhadtas, however, in reality these elevated souls were faultless.
BB 2.3.173
TEXT 173
TEXT
bhakti-prabhvea vicra-jtai
sajyamnena sadedais tvam
vighnti-vighnn kila jeyasha
sarvatra te hanta vaya sahy
SYNONYMS
bhaktiof pure devotional service; prabhveaby the power; vicra-jtaiby many
realizations; sajyamnenaarising; sadalways; daiby such; tvamyou; vighnaati-vighnnthe worst obstacles; kilaindeed; jeyasiyou will conquer; ihahere;
sarvatraeverywhere; tethey; hantaindeed; vayamwe; sahyhelpers.
TRANSLATION
By the power of bhakti you will have many realizations, time and again, and for certain you
will conquer your most formidable obstacles. In all circumstances, be assured, we are your
helpers.
COMMENTARY

Since devotees may have to endure formidable tests while practicing nma-sakrtana, Gopakumra may doubt his own fitness to take up the process. The visitors from Vaikuha assure
him, therefore, that he should not be doubtful and hesitant, but should begin nma-sakrtana
with all confidence. If he is worried that he cannot expect to succeed without the blessings of
pure devotees, he should rest assured that the Vaikuha-dtas will always be there to help
him wherever he goes. If he needs to understand anything philosophically or has any
difficulties to overcome, they will give him the support he needs.
BB 2.3.174
TEXT 174
TEXT
r-ka-candrasya mahnukampsmbhi sthir tvayy avadhritsti
ln na skd-bhagavad-didk
tvattas tapo-loka-nivsi-vkyai
SYNONYMS
r-ka-candrasyaof r Ka-candra; mah-anukampthe greatest mercy; asmbhi
by us; sthirfirmly established; tvayiin you; avadhritascertained; astithere is;
lndissolved; nanot; sktdirectly; bhagavatthe Supreme Lord; didkeagerness
to see; tvattafrom you; tapa-loka-nivsiof the residents of Tapoloka; vkyaiby the
statements.
TRANSLATION
The greatest mercy of r Ka-candra, we have found, is firmly established in you, because
even the arguments of the residents of Tapoloka could not dissolve your eagerness to see in
person the Supreme Lord.
BB 2.3.175
TEXT 175
TEXT
rpa satya khalu bhagavata sac-cid-nanda-sndra
yogyair ghya bhavati karaai sac-cid-nanda-rpa
mskibhy tad api ghaate tasya kruya-akty
sadyo labdhy tad-ucita-gater darana svehay v
SYNONYMS
rpamthe form; satyamabsolutely real; khaluindeed; bhagavataof the Supreme
Lord; sat-cit-nandaof eternity, knowledge, and bliss; sndramthe concentrated essence;

yogyaiwhich are fit; ghyamperceivable; bhavatiis; karaaiby senses; sat-citnanda-rpamthe sac-cid-nanda form; msaof flesh; akibhymby eyes; tatthat;
apialso; ghaateoccurs; tasyaHis; kruyaof the mercy; aktyby the power;
sadyaat once; labdhyby achieving; tatfor that; ucitasuitable; gateof the object;
daranamvision; sva-hayby ones endeavor; vor.
TRANSLATION
The form of the Personality of Godhead, absolutely real, is the concentrated essence of
eternity, knowledge, and bliss. Only with senses that are fit can one perceive that sac-cidnanda form. Yet by the power of the Lords mercy, even with the present eyes, quickly one
can see it. Thus one beholds the object most suitable for ones vision. One achieves this by the
Lords mercy, or even by ones own endeavor.
COMMENTARY
This verse and the next summarize the opinions of Pippalyana i, who on Tapoloka had
recommended meditation to Gopa-kmara as the best method of realizing the Supreme Lord.
Only with senses that are fit can one perceive the Lord, he had said, but the Lords mercy can
transform the limited senses of a conditioned soul, making them fit to perceive the unlimited.
By the Lords mercy potency (kruya-akti), His personal form is revealed to a fortunate
soul, or that soul may be empowered to discover the Lord even with his own senses. No
material conditions can limit the influence of the Supreme Lords kruya-akti.
BB 2.3.176
TEXT 176
TEXT
tad-darane jna-daiva jyamne pi paymy aham ea dgbhym
mno bhavet ka-kp-prabhvavijpako hara-viea-vddhyai
SYNONYMS
tatof Him; daranevision; jnaof knowledge; dby the eye; evaindeed;
jyamnewhen it arises; apieven; paymisee; aham eaI myself; dgbhymby
my two eyes; mnathe presumption; bhavetthere may be; ka-kpof Kas
mercy; prabhvaby the power; vijpakaan indicator; hara-vieaspecial joy;
vddhyaifor increasing.
TRANSLATION

Even though ones vision of the Lord has its origin in the eye of knowledge, one may think, I
am seeing Him with my own two eyes. This simply indicates the power of Kas mercy, by
which the devotee feels his own special joy unfurl.
COMMENTARY
Some less devotional thinkers would argue to Pippalyana that one can behold the Supreme
Lord only with the eye of knowledge, not with external senses. If the Supreme were an object
of material vision, they would say, He could not be transcendentally self-manifest.
Pippalyana would respond that even if this is true, a special ecstasy is available only to one
who presumes that he sees the Lord with his own eyes. And even if devotees only imagine
themselves to be seeing the Personality of Godhead with their eyes, the ecstasy they
experience is real. That ecstasy itself is proof that the potency of the Lords special mercy has
descended upon them, making them rejoice with wonder: The Supreme is impossible to see,
but now I am seeing Him right before me!
BB 2.3.177
TEXT 177
TEXT
prabho kp-pra-balena bhakte
prabhvato v khalu darana syt
ata paricchinna-dpi sidhyen
nirantara tan manaseva samyak
SYNONYMS
prabhoof the Lord; kpof mercy; praof the flood; balenaon the strength;
bhakteof bhakti; prabhvataby the influence; vor; khaluindeed; daranam
vision; sytcan occur; atathus; paricchinnalimited; dby sight; apieven;
sidhyetcan be achieved; nirantaramconstant; tatthat (vision); manasby the mind;
evaonly; samyakdirectly.
TRANSLATION
By the force of the vast mercy of the Lord or by the natural influence of devotional service,
one can see Him. So even with the limited eyes one can achieve the constant vision one may
have with the mind in meditation.
COMMENTARY
Now the Vaikuha-dtas, willing to go along no further with Pippalyanas thinking, refute
one of his ideas. Pippalyana might say, Seeing the Supreme Lord with ones own eyes is
imperfect because by nature external perception is imperfect. Interruptions and obstacles will

inevitably impede ones external vision of the Lord. The mind, however, is extremely subtle;
it can reach everywhere and enjoy undisturbed darana of the Lord in all circumstances.
Although this is not one of the things Pippalyana told Gopa-kumra on Tapoloka, the
Vaikuha-dtas refute it in this verse. By the Supreme Lords infinite mercy, even external
eyes can see Him in all His splendor. This is further evidence of the great efficacy of
devotional service.
BB 2.3.178
TEXT 178
TEXT
na cet kathacin na manasy api syt
svayam-prabhasyekaam varasya
ghana sukha sajanayet kathacid
upsita sndra-sukhtmako sau
SYNONYMS
nanot; cetif; kathacitsomehow; nanot; manasiin the mind; apieven; syt
could occur; svayam-prabhasyaof the self-effulgent; kaamthe sight; varasyaof the
supreme

controller;

ghanamintense;

sukhamhappiness;

sajanayetcould

arise;

kathacitin any manner; upsitaworshiped; sndraconcentrated; sukha-tmakathe

embodiment of happiness; asauHe.
TRANSLATION
If this were not so, by no means would one be able to see the self-effulgent supreme
controller, even within the mind. When the Lord is worshiped in any manner, He bestows
intense happiness, for He is the very embodiment of such happiness.
COMMENTARY
If the Lords special mercy and the potency of devotional service were not the true causes of
realizing Him, even a mental vision of Him would be impossible, for He is self-manifesting,
never an object of sensory or mental perception. Because He is the completely independent
controller of everyone, no one can force Him to reveal Himself. A proponent of inner
meditation may argue that by perceiving the Lord internally the mind with its unlimited scope
enjoys unlimited bliss, whereas the limited eyes can perceive only a small fraction of such
pleasure. But the Vaikuha-dtas reply that when devotees worship the Personality of
Godhead by any of the methods of devotional servicewhether by mental meditation or by
the direct perception and activity of the external sensesthe Lord bestows intense happiness.
In fact, according to the Taittirya Upaniad (2.7), boundless pleasure is the very nature of the

Supreme. Raso vai sa, rasa hy evya labdhvnand bhavati: The Supreme is rasa itself.
When a living being obtains this rasa, he becomes blissful.
BB 2.3.179
TEXT 179
TEXT
dgbhy prabhor daranato hi sarvatas
tat-tat-prasdvali-labdhir kyate
sarvdhika sndra-sukha ca jyate
sdhya tad eva ravadi-bhaktita
SYNONYMS
dgbhymby ones two eyes; prabhoof the Lord; daranatafrom seeing; hiindeed;
sarvataeverywhere; tat-tatvarious; prasdaof mercy; valiof an abundance;
labdhithe achievement; kyateis seen; sarvato all; adhikamsuperior; sndra
concentrated; sukhamhappiness; caand; jyatedevelops; sdhyamthe goal; tatthat;
evaindeed; ravaafrom hearing; diand so on; bhaktitathe devotional practices.
TRANSLATION
We everywhere find that by seeing the Lord with the eyes one achieves His mercy in all its
forms, and the most intense and excellent joy. Indeed, to see Him is the goal of hearing and of
all the other ways of devotional practice.
COMMENTARY
Superior to the fruits of realizing the Lord inwardly are the fruits of seeing the Lord with
ones own eyes. rmad-Bhgavatam and other Puras record how Vaiavas like Kardama
and Prahlda received abundant mercy from the Supreme Lord when they met Him in person.
On Tapoloka, the sage Pippalyana told Gopa-kumra about r Brahms attaining similar
mercy from the Lord through meditation, but that kind of success from meditation occurs in
only a few instances, for a rare, fortunate person like Brahm. And the Vaikuha messengers
declare, besides, that the joy felt from directly perceiving the Personality of Godhead with
ones senses is unequaled. This complete vision, gained by devotional service in the forms of
hearing, chanting, remembering, and so on, is also the ultimate fruit of the devotional service
performed by inward meditation.
BB 2.3.180
TEXT 180
TEXT
sarve sdhann tat-

skt-kro hi sat phalam

tadaiv-mlato my
nayet prempi vardhate
SYNONYMS
sarvemof all; sdhannmspiritual disciplines; tatof Him; skt-kradirect
vision; hiindeed; sattrue; phalamthe benefit; tadthen; evaalone; -mlata
down to the root; myillusion; nayetis destroyed; prempure love of God; apiand;
vardhateflourishes.
TRANSLATION
By all methods of spiritual discipline, seeing the Lord in person is the true reward to be
attained. That alone destroys illusion down to the root, so that pure love of God may flourish.
COMMENTARY
The direct vision of Lord Viu, being the supreme fruit of all endeavors, is preferable even to
realization of the Lord by meditation. In fact, when one sees the Lord directly ones
forgetfulness of Him, which is the root of all illusion, is destroyed. This is described in the
First Canto of rmad-Bhgavatam (1.2.21):
bhidyate hdaya-granthi
chidyante sarva-saay
kyante csya karmi
da evtmanvare
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of
fruitive actions is terminated when one sees the Lord as master. The entanglements of
material work, the doubts and confusions of material consciousness, and the knots of material
desire all encumber the conditioned soul, but when he again finds his dearmost friend, the
Supreme Soul, he transcends all these anomalies.
When one perceives the beauty and charm of prema for Lord Viu, the natural urge of pure
love spontaneously arises in ones heart.
BB 2.3.181
TEXT 181
TEXT
kydhavder hdi payato pi
prabhu sadk kila tad-didk
tatra prama hi tathvalokand
anantara bhva-viea-lbha

SYNONYMS
kydhavaof the son of Kaydhu (Prahlda); deand others; hdiin the heart;
payatawho were seeing; apialthough; prabhumthe Lord; sadalways; akwith
their eyes; kilaindeed; tatHim; didkthe desire to see; tatrain this matter;
pramamevidence; hiindeed; taththus; avalokantseeing; anantaramafter;
bhva-vieaof special ecstasies; lbhathe experience.
TRANSLATION
Although devotees like Prahlda, the son of Kaydhu, saw the Lord in their hearts, they
always yearned to see Him with their eyes. For this the proof is that when they finally saw
Him they felt special ecstasies.
COMMENTARY
The experiences of Prahlda and other great devotees should be taken seriously because sadcra, the behavior of elevated persons, is important evidence for judging what is of true
value. According to r Hari-bhakti-sudhodaya, it was after Prahlda first saw Lord Nsiha
that Prahldas pure love fully blossomed.
BB 2.3.182
TEXT 182
TEXT
kasya skd api jyate yat
kecid aki-dvaya-mlandi
dhyna na tat kintu mud bharea
kampdi-vat prema-vikra ea
SYNONYMS
kasyaof Ka; sktdirectly; apithough; jyateoccurs; yatwhich; kecitof
some persons; aki-dvayaof the eyes; mlana-diclosing and so on; dhynam
meditation; nanot; tatthat; kinturather; mudmof joy; bhareaby the excess;
kampa-ditrembling and other symptoms of ecstasy; vatsimilar to; premaof pure love;
vikraa transformation; eathis.
TRANSLATION
When some devotees, even while seeing Ka in person, close their eyes and appear to
withdraw into their minds, this may seem to be meditation, but in fact it is not. Rather, it is a
transformation brought on by excessive joy, like the trembling and other signs of ecstasy in
devotees in pure love.
COMMENTARY

This verse answers the possible objection that when Sanaka-kumra and his brothers met the
Lord of Vaikuha they went into a trance of meditation. As described by Maitreya Muni in
the Third Canto of rmad-Bhgavatam (3.15.44):
te v amuya vadansita-padma-koam
udvkya sundaratardhara-kunda-hsam
labdhia punar avekya tadyam aghridvandva nakhrua-mai-rayaa nidadhyu
The Lords beautiful face appeared to them like the inside of a blue lotus, and the Lords
smile appeared like a blossoming jasmine. After seeing the face of the Lord, the sages were
fully satisfied, and when they wanted to see Him further they looked upon the nails of His
lotus feet, which resembled rubies. Thus they viewed the Lords transcendental body again
and again, and so they finally achieved meditation on the Lords personal feature.
In this verse the word nidadhyu, from the verb nidhyai, to meditate deeply, seems to
indicate that when the Kumras saw the Lord they passively withdrew into meditative
contemplation. But as the Vaikuha-dtas point out, we should not judge simply from the
outward appearance of these symptoms. Closing of the eyes and ceasing from bodily
movements need not be signs of meditative trance; they may instead be physical expressions
of bhvas, devotional ecstasies, similar to other physical signs of ecstasy like trembling,
perspiration, and standing up of the bodily hair. Maitreya Muni described the ecstasy of the
Kumras as meditation only because it seemed so externally. Therefore the superiority of
directly seeing the Lord with ones own eyes stands undefeated.
BB 2.3.183
TEXT 183
TEXT
dhyna paroke yujyeta
na tu skn mah-prabho
aparoke paroke pi
yukta sakrtana sad
SYNONYMS
dhynammeditation; parokewhen He is invisible; yujyetais appropriate; nanot; tu
but; sktbeing visible; mah-prabhothe Supreme Lord; aparokewhen He is
invisible; parokewhen He is visible; apialso; yuktamsuitable; sakrtanamchanting
of His names; sadalways.
TRANSLATION

Meditation makes sense when the Supreme Lord cannot be seen, not when He is directly
present; but sakrtana is always befitting, whether the Lord is visible or not.
COMMENTARY
Drawing the argument to a close on an especially sweet note (madhurea sampayet), the
messengers of Vaikuha reiterate the importance of nma-sakrtana. Seeing the Supreme
Lord with ones own eyes is more desirable than merely seeing Him in meditation, and the
best means of achieving direct vision of Him is to chant His holy names. The behavior of all
kinds of devotees of the Lord gives ample evidence that in every situation sakrtana is
appropriate. For example, as described in rmad-Bhgavatam (10.33.7), the gops of
Vndvana chanted His names while dancing with Him in their rsa-ll:
pda-nysair bhuja-vidhutibhi sa-smitair bhr-vilsair
bhajyan madhyai cala-kuca-paai kualair gaa-lolai
svidyan-mukhya kavara-rasangranthaya ka-vadhvo
gyantyas ta taita iva t megha-cakre vireju
As the gops sang in praise of Ka, their feet danced, their hands gestured, and their
eyebrows moved with playful smiles. With their braids and belts tied tight, their waists
bending, their faces perspiring, the garments on their breasts moving this way and that, and
their earrings swinging on their cheeks, Lord Kas young consorts shone like streaks of
lightning in a mass of clouds.
This is also described in r Viu Pura (5.13.52, 56):
ka arac-candramasa
kaumud-kumudkaram
jagau gop-janas tv eka
ka-nma puna puna
Ka sang about the glories of the autumn moon, whose beams awaken the night-blooming
lotuses. Meanwhile, the gops simply chanted Kas name over and over again.
rsa-geya jagau ko
yvat tryata-dhvani
sdhu keti keti
tvat t dvi-gua jagu
Ka sang a rsa-ll song, His voice becoming louder and louder. In response, the gops
sang twice as loud, Wonderful, O Ka! O Ka!

The Tenth Canto of rmad-Bhgavatam tells of several instances in which devotees chant
Kas glories in His absence, as in the prayers sung by the gops before the rsa dance, and
after Ka disappeared from the dance, and later during Uddhavas visit to Vndvana.
BB 2.3.184
TEXT 184
TEXT
rman-nma prabhos tasya
r-mrter apy ati-priyam
jagad-dhita sukhopsya
sa-rasa tat-sama na hi
SYNONYMS
rmat-nmathe holy name; prabhoof the Lord; tasyaHis; r-mrtethan the divine
form; apieven; ati-priyammore dear; jagatfor the whole world; hitambeneficial;
sukhaeasily; upsyamworshipable; sa-rasamfull of rasa; tatto that; samamequal;
nanothing; hiindeed.
TRANSLATION
Dearer to the Lord than even His own beautiful form, His easily worshiped holy name
benefits the entire world. Indeed, nothing is as full of nectar as the holy name of the Lord.
COMMENTARY
In conclusion, the Vaikuha-dtas say that they seize every opportunity to glorify rbhagavan-nma-sakrtana. Sakrtana is all-attractive, full with all power, beauty, and
opulence. It exerts its powerful influence over anyone who takes part in it, anywhere and
anytime. The Lord of Vaikuha Himself is more attracted to His holy name than to His own
supreme beauty.
The Supreme Lord may indeed regard something as more dear than His own transcendental
form. For example, in rmad-Bhgavatam (11.14.15) Ka told Uddhava:
na tath me priya-tama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
Neither Lord Brahm, Lord iva, Lord Sakaraa, the goddess of fortune nor indeed My
own self is as dear to Me as you.
The holy name of the Lord is incomparable; nothing else can equal or surpass it. The holy
name is the Lords supreme blessing for the worlds welfare, benefiting everyoneproperly

qualified or notwho serves it with any of the senses. It is easily worshiped, requiring only
some movement of the tip of the tongue. And it is sa-rasa, full of rasa, a term that can be
understood in several ways.
Sa-rasa can mean very gentle, since the holy names consist of sweet-sounding syllables. It
can also mean composed of pure spiritual substance, sac-cid-nanda. Or it can mean that the
holy names are accompanied by all the various devotional relationships, the nine rasas,
headed by rgra (mdhurya-rasa). In the pure chanting of the holy names, all these varieties
of prema-rasa are manifest, in the moods of both separation (viraha) and meeting (saga).
Rasa also means attraction to Ka (rga), which devotees performing sakrtana
unavoidably experience as their ka-prema is rapidly evoked by the holy names. In other
words, the Lords sakrtana inspires His servants and everyone else to become attracted to
the Lord.
Rasa also means special potency (vrya-viea); the chanting of the holy names is extremely
powerful. And rasa can mean exceptional quality (gua-viea), indicating in the present
context that nma-sakrtana has the power to deliver the most fallen persons in the world.
Rasa also means exceptional happiness (sukha-viea); hari-nma is the most concentrated
essence of happiness. And it also means exceptional sweetness (mdhurya-viea). Nmasakrtana is often glorified for its sweetness, as in this famous verse from the Prabhsakhaa of the Skanda Pura:
madhura-madhuram etan magala magaln
sakala-nigama-vall-sat-phala cit-svarpam
sakd api parigta raddhay helay v
bhgu-vara nara-mtra trayet ka-nma
O best of the Bhgu dynasty, the holy name of Ka is the sweetest of the sweet, the most
auspicious of the auspicious. This transcendental fruit of all the Vedas is purely spiritual.
Whoever chants it but once, whether with faith or with contempt, is liberated.
Even more meanings of the word rasa could be applied to interpreting this verse, but the
above examples give at least some understanding of the greatness of sakrtana.
BB 2.3.185
TEXT 185
TEXT
tan mnaya chivasyjm
ito nisara satvaram
ka-priya tam rman-

mathur tv namma tm
SYNONYMS
tattherefore; mnayanrespecting; ivasyaof Lord iva; jmthe order; itafrom
here; nisarago; satvaramquickly; ka-priya-tammmost dear to Ka; rmatmathurmto divine Mathur; tvmto you; nammawe bow down; tmto that.
TRANSlATION
Therefore, honoring the order of Lord iva, you should leave this place at once. Go to divine
Mathur, the place most dear to Ka. O Mathur, we bow down to you!
COMMENTARY
Lord iva has already advised Gopa-kumra to leave Mahkla-pura and go to Mathur on
the earth. Now the Vaikuha messengers encourage him to do this at once. The very reason
they came down from Vaikuha was to make Gopa-kumra return to Bhauma-vndvana. In
case Gopa-kumra, having traveled so far to reach the abode of liberation, questions why he
should go back to where he started from, the Vaikuha-dtas assure him that r Mathur,
Kas favorite place, will shower him with the fulfillment of all his ambitions without delay.
BB 2.3.186
TEXT 186
TEXT
r-gopa-kumra uvca
nipya ht-kara-rasyana tat
pramoda-bhrea bhto namas tn
ivau ca sadyo vraja-bhmim et
tai prpito ha bata mugdha-buddhi
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; nipyadrinking; htfor the heart;
karaand ear; rasa-ayanamtonic; tatthat; pramodaof delight; bhreawith an
abundance; bhtafilled; namanoffering obeisances; tnto them; ivauto Lord iva
and his wife; caand; sadyaat once; vraja-bhmimto the land of Vraja; etmthis;
taiby them; prpitamade to reach; ahamI; bataoh; mugdhastunned; buddhi
my intelligence.
TRANSLATION
r Gopa-kumra said: Upon drinking this invigorating tonic for the ears and heart, I was
filled with delight. I bowed down to the messengers from Vaikuha and to Lord iva and his

wife, and by their grace I was swept at once to this Vraja-bhmi. Oh, how my mind was
stunned!
COMMENTARY
A moment before, Gopa-kumra had been offering prostrate obeisances, and now when he
looked up he suddenly found himself in Vraja-bhmi. This left him bewildered.
Thus ends the Third Chapter of Part Two of rla Santana Gosvms Bhad-bhgavatmta,
entitled Bhajana: Worship.

BB 4. Vaikuha: The Spiritual Kingdom

4. Vaikuha: The Spiritual Kingdom
BB 2.4.1
TEXT 1
TEXT
ekkintra bhramat maysy
bhme riya kutracid apy adm
sampayat savasat vannta
sarva vimohd iva vismta tat
SYNONYMS
ekkinalone; atrahere; bhramatwandering; mayby me; asyof this; bhme
earth; riyamthe splendor; kutracit apianywhere; admnot seen; sampayat
observing; savasattaking up residence; vana-antain a forest; sarvamall; vimoht
due to delusion; ivaas if; vismtamforgotten; tatthat.
TRANSLATION
I wandered alone, observing on the earth a splendor I had never seen anywhere. Taking up
residence in a forest, as if in a daze I forgot everything from before.
COMMENTARY
This Fourth Chapter describes the transcendental reality of Vaikuha and the appearance and
qualities of its inhabitants. The chapter glorifies the Deity forms of the Supreme Lord and
extols the position of Ayodhy above Vaikuha, and of Dvrak above Ayodhy.
The first part of the chapter shows that r Vraja-bhmi in Mathur District is superior to
every other place in the material universe and even to the abode of liberation. When Gopakumra returned to the earth where he was born, he could see with his own eyes the special
beauty of Vndvana forest and the rest of Vraja-bhmi. Nowhere else inside or outside this
universe had he seen such splendor. Taking up residence again in the various forests of Vraja,

Gopa-kumra was so enchanted that he forgot everything the associates of Lord Nryaa had
told him about how to attain the spiritual kingdom of Vaikuha. The very name of this
district, Mathur, implies that it charms and agitatesliterally, churns (mathnti)the
mind of everyone who goes there.
BB 2.4.2
TEXT 2
TEXT
rman-madhu-pur krbhramaa-kramato gata
tatra mthura-viprebhyo
raua bhgavatdikam
SYNONYMS
rmat-madhu-purmto r Mathur; kr-bhramaaof playful wandering; kramatain
the course; gatacome; tatrathere; mthuraof Mathur; viprebhyafrom the
brhmaas; arauamI heard; bhgavata-dikamthe Bhgavatam and other scriptures.
TRANSLATION
In the course of my playful wandering, I came to Mathur, r Madhupur. There I heard the
Bhgavatam and other scriptures from the local brhmaas.
COMMENTARY
By the grace of the Lord of Mathur, Gopa-kumra obtained everything he desired. Following
the regular parikrama path, he eventually arrived in Mathur City. Then the devoted and
learned brhmaas of Mathur taught him the essence of the revealed scriptures, primarily as
given in rmad-Bhgavatam and a few other texts that faithfully follow the Bhgavatam on
the science of bhagavad-bhakti.
BB 2.4.3
TEXT 3
TEXT
bhakti nava-vidh samyag
jtveda vanam gata
apaya sahasaivtra
rmad-guru-vara nijam
SYNONYMS

bhaktimdevotional

service;

nava-vidhmninefold;

samyakproperly;

jtv

understanding; idamthis; vanamto the forest; gatacome; apayamI saw; sahas

evaat once; atrahere; rmat-gurudivine spiritual master; varambest; nijammy.
TRANSLATION
After rightly understanding the meaning of devotional service in its nine forms, I came to this
forest. And as soon as I arrived I met my divine spiritual master.
PURPORT
By hearing rmad-Bhgavatam from the qualified Mathur brhmaas, at last Gopa-kumra
systematically learned the science of devotional service. He learned what is favorable and
unfavorable to bhakti, or in other words what a devotee should accept and what he should
reject. This knowledge of bhgavata-dharma enabled him to properly value the association of
r Vndvana-dhma and of that special resident of Vndvana his spiritual master.
BB 2.4.4
TEXT 4
TEXT
prva-vad rjamno sau
dv m praata mud
sr-vda samligya
sarva-jo kpayat-tarm
SYNONYMS
prva-vatas before; rjamnaappearing splendid; asauhe; dvseeing; mmme;
praatamwho was offering obeisances; mudjoyfully; sa--vdamwith blessings;
samligyaembracing; sarva-jaall-knowing; akpayatshowed

mercy;

tarm

extreme.
TRANSLATION
He appeared splendid just as before. And when he saw me lying prostrate before him, he
joyfully embraced me and offered his blessings. Thus my all-knowing master showed me his
extreme mercy.
COMMENTARY
In all the time that Gopa-kumra had been away on higher planets, his spiritual master had not
changed, so it was easy for Gopa-kumra to accept that the spiritual master was both an
incarnation of the Supreme Lord and a rasika expert in the unique mood of Vraja-bhmi. The
spiritual master showed Gopa-kumra complete mercy by teaching him enough about

devotional service to lead him through the entire process, up to the stage of full realization.
Being omniscient, the spiritual master was competent to perform this service.
BB 2.4.5
TEXT 5
TEXT
tasya prasdam sdya
mah-gha-prakakam
anvatiha yathdia
bhakti-yogam anratam
SYNONYMS
tasyahis; prasdamgrace; sdyareceiving; mahthe greatest; ghasecrets;
prakakamrevealing; anvatihamI followed; yathas; diaminstructed; bhaktiyogamdevotional service; anratamwithout interruption.
TRANSLATION
Receiving his grace, which revealed to me the most confidential secrets, I followed his
instructions by practicing bhakti-yoga without interruption.
COMMENTARY
Devotional service is the highest form of yoga because it is the means for attaining the world
of Vaikuha and, even more important, reestablishing ones own connection with the
Personality of Godheads lotus feet. Gopa-kumra now endeavored with all sincerity to follow
this process systematically, according to his gurus instructions.
BB 2.4.6-7
TEXTS 67
TEXT
sajtencirt premaprea vivao bhavam
na kartum aaka kicit
para ta samakrtayam

r-ka gopla hare mukunda

govinda he nanda-kiora ka
h r-yaod-tanaya prasda
r-ballav-jvana rdhikea
SYNONYMS

sajtenaawakened; acirtquickly; prema-preaby the flood of love; vivaabeside

myself; abhavamI became; nanot; kartumto do; aakamI was able; kicitanything;
paramelse; tamHim; samakrtayamI glorified loudly; r-kar Ka; goplaO
Gopla; hareHari; mukundaMukunda; govindaGovinda; heO; nanda-kiora
Nanda-kiora; kaKa; halas; r-yaod-tanayaO darling son of r Yaod;
prasdaplease be satisfied; r-ballav-jvanaO life of the gops; rdhik-aO Lord of
Rdhik.
TRANSLATION
Such a flood of pure love of God so quickly awakened within me that I lost control of myself.
I was unable to do anything but chant the Lords glories: O r Ka, Gopla, Hari,
Mukunda! Govinda! O Nanda-kiora! Ka! O darling son of r Yaod, please show me
Your favor! O life of the divine cowherd girls, O Lord of Rdhik!
COMMENTARY
On this visit to Vraja-bhmi, Gopa-kumra quickly achieved the perfection of prema-bhakti.
This prema so overwhelmed him that he was unable to do anything but sing the Lords
glories; he could not even perform proper worship. To show his student how he was
performing nma-sakrtana, Gopa-kumra here chants a few of the Supreme Lords favorite
names.
BB 2.4.8
TEXT 8
TEXT
eva sa-gna bahudhhvayas ta
kaa prantyan kaam udruda ca
unmatta-vat kmam itas tato ha
bhrammi dehdikam asmaran svam
SYNONYMS
evamthus; sa-gnamwith singing; bahudhin various ways; hvayancalling out;
tamto Him; kaamone moment; prantyandancing exuberantly; kaamone
moment; udrudansobbing loudly; caand; unmatta-vatlike a madman; kmamas I
want; ita tatahere and there; ahamI; bhrammiwandered; deha-dikambody and
so on; asmarannot remembering; svammy.
TRANSLATION

Thus I called out to Ka and sang His glories in various ways. At one moment I danced
exuberantly, at another sobbed out loud. Like a madman I wandered here and there according
to my whims, forgetting my own body and everything else.
COMMENTARY
Caught up in this state of pure love, Gopa-kumra completely disregarded external conditions.
He wandered aimlessly like a madman, expressing his transcendental agitation by calling out
such things as Where are You, where are You, O mighty-armed one?
BB 2.4.9
TEXT 9
TEXT
ekad ta nija-prantha payann ivgrata
dhartu dhvan gato moha
nyapata prema-vihvala
SYNONYMS
ekadone day; tamHim; nijaown; pra-nthamLord of my life; payanseeing;
ivaas if; agratabefore me; dhartumto take hold; dhvanrunning; gata moham
fainting; nyapatamI fell to the ground; prema-vihvalaoverwhelmed by love.
TRANSLATION
Once I thought I saw the Lord of my life standing before me, and I ran to take hold of Him.
Overwhelmed by love, I fainted and fell to the ground.
COMMENTARY
The phrase prema-vihvala, overwhelmed by love, explains why Gopa-kumra was
behaving so strangely.
BB 2.4.10-11
TEXTS 1011
TEXT
tvat tai pradair etya
vaikuha netum tmana
ynam ropita sadyo
vyutthyclaya dau

sarvam anyda dv
vismita svasthat gata

prve paya pur ds

tn evtma-priya-karn
SYNONYMS
tvatjust then; taiby those; pradaiassociates; etyacoming; vaikuhamto
Vaikuha; netumto bring; tmaname; ynama vehicle; ropitataken aboard;
sadyaat once; vyutthyaraising; aclayamI moved; daumy eyes; sarvamall;
anydamdifferent;

dvseeing;

vismitasurprised;

svasthatmwell-being;

gataobtained; prveat my side; apayamI saw; purbefore; dseen; tn

them; evaindeed; tmaof me; priyam-karnbenefactors.
TRANSLATION
At that moment the associates of the Lord arrived in an airplane to take me to Vaikuha.
They at once put me on that plane and carried me away, and when I opened my eyes I saw
that everything was different. Shocked, I returned to full consciousness and saw them beside
me, the same benefactors I had met before.
COMMENTARY
Just as Gopa-kumras pure love reached its peak, the messengers of Vaikuha came to bring
him to their Lords kingdom. They took Gopa-kumra unconscious onto their Vaikuha
vehicle, and while in flight he woke up. Opening his eyes and looking around, he was
astonished to find himself in unfamiliar surroundings. He was certainly no longer in Vrajabhmi. The Vaikuha-dtas, Gopa-kumras instructors, had previously evoked in him the
desire to see Vaikuha and had taught him the specific methods for approaching Vaikuha.
Now, by carrying him there, they were personally awarding him the success of his endeavors.
BB 2.4.12
TEXT 12
TEXT
mah-tejasvin tejo
muato nupama varam
vimna yogyam rhn
anirpya su-rpa-vat
SYNONYMS
mah-tejasvinmof the most powerful luminaries; tejathe brilliance; muata
eclipsing; anupamamunequalled; varamexcellent; vimnamon the airplane; yogyam
suitable; rhnriding; anirpyamincomparable; surpa-vatvery beautiful.
TRANSLATION

The plane upon which they rode was wonderful, incomparable, indescribably beautiful,
excelling in brilliance the most powerful luminaries.
COMMENTARY
The airplane from Vaikuha glowed more brilliantly than the sun. In the material world,
airplanes (vimnas) also transport the demigods through outer space, but those material
airplanes are nothing like the one Gopa-kumra and his escorts were riding. It was certainly
yogya, a suitable conveyance for Gopa-kumra. Words could not describe how elegantly it
was built, since it was manifested from the pure substance of the spiritual world.
BB 2.4.13
TEXT 13
TEXT
sambhramt praamanta mm
liyvsayan muhu
aicchan sva-sada rpa
dtu yukti-atena te
SYNONYMS
sambhramtreverently; praamantamwho was offering obeisances; mmme; liya
embracing; vsayanreassuring;

muhurepeatedly;

aicchanthey

wanted;

sva-

sadamsimilar to their own; rpama bodily form; dtumto give; yuktiof arguments;
atenawith hundreds; tethey.
TRANSLAtION
As I reverently offered obeisances, those associates of the Lord embraced me and reassured
me again and again. Putting forward hundreds of arguments, they wished to give me a bodily
form like theirs.
COMMENTARY
The associates of Nryaa assured Gopa-kumra that he need not be so surprised and should
not treat them with such reverence. They were his friends, they told him, and were now
bringing him to Vaikuha. They furthermore tried to convince him to accept a Vaikuha
body like theirs, with four arms. His human body, they argued, was not suitable for living in
Vaikuha; it would not be adequate for fully enjoying Vaikuha life.
BB 2.4.14
TEXT 14
TEXT
tad asv-ktya tu svya

govardhana-bhuva vapu
te prabhvatas tdggua-rpdy alambhayam
SYNONYMS
tatthat; asv-ktyarefusing; tubut; svyammy own; govardhana-bhuvanborn in
Govardhana; vapubody; temtheir; prabhvataby the influence; tdksimilar;
guaqualities; rpabeauty; diand so on; alambhayamI assumed.
TRANSLATION
But I refused their offer, and instead, by their influence, my own body born in Govardhana
assumed qualities and beauty like theirs.
COMMENTARY
Gopa-kumra did not want to accept srpya-mukti, the form of liberation in which ones
body is virtually indistinguishable from that of Lord Nryaa. He was satisfied with the body
of a resident of Govardhana. Nonetheless, his hosts blessed his body with qualities like theirs,
making it eternal, purely spiritual, and effulgent. In addition, Gopa-kumra gained the mystic
powers to do whatever he might want, powers that all residents of Vaikuha naturally
possess.
BB 2.4.15
TEXT 15
TEXT
paramnanda-yuktena
durvitarkyea vartman
jagad-vilakaenha
vaikuha tai saha vrajan
SYNONYMS
parama-nandawith supreme bliss; yuktenaendowed; durvitarkyeainconceivable;
vartmanby the path; jagatfrom the entire world; vilakaenadistinct; ahamI;
vaikuhamto Vaikuha; tai sahain their company; vrajangoing.
TRANSLATION
In their company I traveled along the path to Vaikuha, a path inconceivable, supremely
blissful, and distinct from everything in this world.
BB 2.4.16-17
TEXTS 1617
TEXT

teu lokev alokevvaraev api sarvata

di-pte pi lajjeya
pjye tad-adhikribhi

loka-pldibhi cordhvamukhai sjali-mastakai

vegd utkipyambhi
pupa-ljdi-vibhi
SYNONYMS
teuamong those; lokeuworlds; alokeuand otherworldly regions; varaeushells
of the universe; apiand; sarvataon all sides; di-ptedue to my glancing; api
indeed;

lajjembarrassment;

iyamthis;

pjyeI

was

worshiped;

tatthere;

adhikribhipresiding; loka-plaby the rulers of the planets; dibhiand others; ca

also; rdhvafacing upwards; mukhaiwhose faces; sa-ajaliwith joined palms;
mastakaion whose heads; vegtvigorously; utkipyambhibeing thrown upwards;
pupaof flowers; ljaparched rice; diand so on; vibhiby showers.
TRANSLATION
My eyes fell upon all those worlds, cosmic regions, and coverings of the universe I had
visited before, and I felt ashamed. The residents and presiding rulers of those places were
honoring me. Faces upraised, palms joined above their heads, they vigorously showered
flowers, parched rice, and other auspicious offerings upwards toward me.
COMMENTARY
Gopa-kumra had previously traveled to the abode of liberation by passing through the sphere
of the sun, but the path of the present journey to Vaikuha was even more exceptional. This
was the path the pure devotees traverse when they leave this material world for the spiritual
world. Unlike tiresome material roads, this path is supremely blissful, and it leads to the realm
of Vaikuha, a realm superior even to the abode of liberation. The same worlds Gopa-kumra
had previously reached with great labor within the fourteen planetary systems and beyond, he
now easily passed through one after another. He passed the planets encircled by the Lokloka
Mountain and entered the part of the universe where sunlight cannot reach. Then he went
again through each of the eight covering shells of the universe.
On his first trip to Mahkla-pura, the abode of liberation, Gopa-kumra had known well that
the regions through which he was passing were all creations of material illusion. On the

present journey, however, his realization was more advanced; he now understood that
liberation itself is of little value, so he was ashamed even to look at the material attractions he
had once found of interest. As he passed by all the planets, he had to tolerate the respectful
greetings of Indra and the other rulers.
BB 2.4.18
TEXT 18
TEXT
tai styamno jaya-abda-prvaka
praamyamna ca pade pade calan
tuccha puro mukti-pada ca locayan
rdhva tata r-iva-lokam avrajam
SYNONYMS
taiby them; styamnabeing praised; jaya-abda-prvakamwith the sound Jaya;
praamyamnabeing offered obeisances; caand; pade padeat every step; calan
moving; tucchaminsignificant; purabefore me; muktiof liberation; padamthe
abode; caand; locayanseeing; rdhvamupward; tatafrom there; r-iva-lokamto
the abode of Lord iva; avrajamI traveled.
TRANSLATION
Praised by cries of Victory! and offered obeisances at every step, I moved on, and before
my eyes I saw the abode of liberation and how trifling it was. And traveling upward from
there, I came to the world of Lord iva.
BB 2.4.19
TEXT 19
TEXT
soma iva tatra mud praamya
tendara-prema-sad-ukti-jlai
nandito vkya-mano-durpamhtmya-mla tam ag vikuham
SYNONYMS
sa-umamalong with Um; ivamto Lord iva; tatrathere; mudjoyfully; praamya
bowing down; tenaby him; darawith respect; premaand love; sat-uktiof gracious
words; jlaiwith a flood; nanditamade to feel blissful; vkyaby words; mana
and the mind; durpahardly approachable; mhtmyaof kinds of greatness; mlam
whose series; tamhim; agmI went; vikuhamto Vaikuha.

TRANSLATION
There I bowed down to Lord iva and Um with great pleasure, and he made me feel blissful
with a flood of gracious words, filled with love and respect. And then I went on, to that place
whose garland of glories cannot be touched by words or by the mindVaikuha.
BB 2.4.20
TEXT 20
TEXT
pradair idam ukto ha
tva tiheha kaa bahi
vijpya prabhum asmbhi
pur yvat pravekyase
SYNONYMS
pradaiby the associates; idamthis; uktatold; ahamI; tvamyou; tihaplease
wait; ihahere; kaamfor a moment; bahioutside; vijpyabeing informed;
prabhumthe Lord; asmbhiby us; purmthe city; yvatuntil; pravekyaseyou will
be brought inside.
TRANSLATION
The associates of the Lord told me: You please wait here for a moment outside. We should
take permission from our Lord before bringing you into His city.
COMMENTARY
The Vaikuha-dtas asked Gopa-kumra to stay behind in the gateway while they went
inside Vaikuha to secure permission for his entrance. This is the standard etiquette for
introducing someone to the supreme opulence of Vaikuha: specific permission should be
obtained for him either from Lord Vaikuhantha directly or from a proper deputized
authority.
BB 2.4.21
TEXT 21
TEXT
atrdrutcaryasamudrormi-paramparm
bhagavad-bhakti-dptbhy
netrbhy gaaya sthira
SYNONYMS

atrahere; adanever seen; arutanever heard of; caryaof wonders; samudraof

the ocean; rmiof waves; paramparmthe endless sequence; bhagavat-bhaktiwith
devotion to the Supreme Lord; dptbhymwhich are illumined; netrbhymwith your
two eyes; gaayaplease count; sthiracalm.
TRANSLATION
Stay calm, and with your eyes illumined by devotion for the Lord count the waves of the vast
ocean of wonders that flow here, each after the next, wonders you have never seen or heard of
before.
COMMENTARY
Gopa-kumras escorts could see he was feeling distress from being kept apart from his Lord.
So they gave him this lighthearted advice to console him and keep his mind calm and his eyes
busy with the work of counting the wonders that would pass before him. From the many
amazing things he would see during his short wait in the gopura of Vaikuha, he would learn
something about the unique glories of Lord Vaikuha-ntha, and that would strengthen his
eagerness to have the Lords darana. He would learn about the methods of worshiping the
Supreme Lord in awe and reverence. And moreover the experience he would gain while
waiting would teach him something about the many benefits of becoming a servant of Lord
Nryaa. Thus his short time in the gateway would be productive. Gopa-kumras hosts were
joking when they told him to count the wonderful things he would see, a task no easier than
counting the waves in the ocean. How will my eyes have the power to do this? Gopakumra might ask. Anticipating this question, the Vaikuha messengers told him that his eyes
would be illumined by bhagavad-bhakti.
BB 2.4.22
TEXT 22
TEXT
r-gopa-kumra uvca
teu cnta pravieu
dvra-prnte bahi sthita
apayam ekam ynta
pravianta ca t purm
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; teuthey; caand; antainside;
pravieuhaving entered; dvraof the entrance gate; prntein the pavilion; bahi

outside; sthitastanding; apayamI saw; ekamone person; yntamcoming;

praviantamentering; caand; tmthat; purmcity.
TRANSLATION
r Gopa-kumra said: They went in, and I stood outside in the pavilion of the entrance gate. I
then beheld someone coming and entering that great city.
BB 2.4.23
TEXT 23
TEXT
brahma-ata-bhty-hyasad-ynrham adbhutai
gtdibhir mudvia
kntdyai sada prabho
SYNONYMS
brahmaof universes; atahundreds; bhtiwith the opulences; hyaendowed;
sattranscendental; ynaon a vehicle; rhamriding; adbhutaiwonderful; gtadibhiby songs and so on; mudwith delight; viamfilled; knta-dyaiin bodily
luster and so on; sadamsimilar; prabhoto the Lord.
TRANSLATION
He rode on a transcendental vehicle endowed with the opulence of hundreds of universes.
Music and other entertainment filled him with delight. He resembled the Supreme Lord in
luster and beauty.
COMMENTARY
The person Gopa-kumra saw entering on a Vaikuha airplane was absorbed in ecstasy. He
was surrounded by his own entourage like the Supreme Lord and by riches greater than
hundreds of material universes, he was dressed and ornamented just like the Lord, and his
companions were chanting his praises as if he were the Lord.
BB 2.4.24
TEXT 24
TEXT
ta matv r-hari ntha
phti muhur lapan
naman karau pidhyha
sajaynena vrita
SYNONYMS

tamhim; matvconsidering; r-harimr Hari; nthaO master; phiprotect; iti

thus; muhurepeatedly; lapancrying; namanbowing down; karauhis two ears;
pidhyacovering; ahamI; sajaywith gestures; anenaby him; vritastopped.
TRANSLATION
I thought he was r Hari, and I cried out again and again, O Lord, protect me! and bowed
down to him. But he covered both his ears and gestured for me to stop.
COMMENTARY
This returning resident of Vaikuha was shocked to hear himself addressed as the Lord of
Vaikuha. Covering his ears with his hands and sticking out his tongue, he waved another
hand at Gopa-kumra to stop him.
BB 2.4.25
TEXT 25
TEXT
dso smi dsa-dso smty
uktv tasmin gate ntaram
anya ko py gato mumn
mahyn vaibhavdibhi
SYNONYMS
dsaa servant; asmiI am; dsaof the servants; dsaa servant; asmiI am; iti
thus; uktvsaying; tasminthere; gategoing; antaraminside; anyaanother; ka
apisomeone; gatacoming; amumtthan the other; mahynmore splendid;
vaibhava-dibhiwith opulence and so on.
TRANSLATION
I am a servant, he told me, a servant of the servants, and he moved on into the city. A
short while later another person came by, splendid with even more power and opulence.
BB 2.4.26
TEXT 26
TEXT
ta dv sarvathmasi
jagad-am aha purm
pravianta nijm etya
gatv kutrpi llay
SYNONYMS

tamat him; dvlooking; sarvathin all regards; amasiI considered; jagat-am

the Lord of the universe; ahamI; purmabode; praviantamentering; nijmHis own;
etyacoming; gatvhaving gone; kutra apisomewhere; llayas a pastime.
TRANSLATION
I looked at him and thought, Surely this must be the Lord of the universe. He must have gone
somewhere as a pastime, and now He is entering His own abode.
COMMENTARY
Gopa-kumra was awestruck and not thinking clearly. He should have known that because his
escorts had gone inside to inform Lord Nryaa of his arrival, the Lord must be in
Vaikuha, not returning from elsewhere. But perhaps Gopa-kumras escorts were simply
unaware that the Lord had gone out on a short excursion.
BB 2.4.27
TEXT 27
TEXT
sambhramai praamanta m
prva-vat stuti-prvakam
dv so pi tathaivoktv
sa-sneha prviat purm
SYNONYMS
sambhramaiwith gestures of reverence; praamantamwho was bowing down; mmto
me; prva-vatas before; stuti-prvakamwith offering of prayers; dvseeing; sa
he; apialso; tath evain the same way; uktvspeaking; sa-snehamaffectionately;
prviatentered; purmthe city.
TRANSLATION
When the person saw me bowing down with gestures of reverence and offering him prayers,
as I had honored the one before, he affectionately spoke to me the same way, and entered the
city.
COMMENTARY
Even more convinced that this second person was the Supreme Lord, Gopa-kumra offered
him prayers with all sincerity. But just as the other returning Vaikuha-vs had done, this
one told Gopa-kumra, I am just a servant of the Lord, and hurried inside the city.
BB 2.4.28
TEXT 28
TEXT

ke py ekao dvandvao nye

yugapad bahuo pare
prva-prvdhika-rk
pravianti pur prabho
SYNONYMS
ke apisome; ekaaalone; dvandvaain pairs; anyeothers; yugapattogether;
bahuain large groups; apareothers; prva-prvathan each previous one; adhika
greater; rkwhose splendor; praviantithey entered; purmthe city; prabhoof the
Lord.
TRANSLATION
Many others camesome alone, others in pairs, and yet others together in larger groupsand
all of them, each more splendid than the last, entered the city of the Lord.
BB 2.4.29
TEXT 29
TEXT
t ca payan purevha
majjan sambhrama-sgare
naman stuvan nivrye tai
snigdha-vg-amtais tath
SYNONYMS
tnthem; caand; payanseeing; puras before; ivaas if; ahamI; majjan
drowning; sambhramaof awe; sgarein an ocean; namanbowing down; stuvan
offering prayers; nivryeI was stopped; taiby them; snigdha-vkof loving words;
amtaiby the nectar; tathalso.
TRANSLATION
Seeing them as they passed by, I was immersed, as before, in an ocean of awe. Again and
again I bowed down and offered prayers, and each time again they stopped me with nectarean
affectionate words.
COMMENTARY
These Vaikuha residents whom Gopa-kumra saw entering the gateway last were army
commanders and other important authorities, returning late because they had been busy with
various responsibilities outside. The residents who had first passed Gopa-kumra had been in
a hurry, so intent on their business that their opulence had little chance to show. So the
residents he now saw going by seemed more and more opulent, one after another. Gopa-

kumra, submerged in an ocean of reverence, failed to reason that these different persons
could not all be Lord Nryaa. Each of them was in fact supremely attractive, so even when
Gopa-kumra finally realized that these were servants of God, not God Himself, they still
impressed him as such great personages that he spontaneously wanted to worship them.
BB 2.4.30
TEXT 30
TEXT
teu sva-sev-smagr
ghtv ke pi km api
dhvanti purata kecin
matt bhakti-sudh-rasai
SYNONYMS
teuamong them; sva-sevfor their own service; smagrmitems; ghtvcarrying; ke
apisome (devotees); km apisome (items); dhvantithey ran; purataforward;
kecitsome; mattintoxicated; bhaktiof devotional service; sudhof the nectar;
rasaiby the tastes.
TRANSLATION
Some of them carried various items for performing their service, and others simply hurried
foward, intoxicated by the tastes of the nectar of devotion.
COMMENTARY
Some of these servants of Lord Nryaa were carrying paraphernalia for His worship
cmara fans and other objectsapparently for their individual services. Others werent
carrying anything, but were simply running in a frenzy of devotion, as if their only service
was to be mad in love of God. In the following verses, Gopa-kumra elaborates on how these
Vaikuha-vss were engaged in various kinds of service.
BB 2.4.31
TEXT 31
TEXT
evam tmtma-sevsu
vyagrnta-karaendriy
vicitra-bhajannandavinoda-bhara-bhit
SYNONYMS

evamonly; tma-tmaeach in their own; sevsuservices; vyagraabsorbed; antakaraatheir mind; indriyand senses; vicitravarious; bhajanain worship; nanda
from the ecstasy; vinodaof pleasure; bharaby the great weight; bhitdecorated.
TRANSLATION
All had their minds and senses busily absorbed, each in his own service, and all were
decorated with a myriad of pleasures from ecstatic worship of the Lord.
BB 2.4.32
TEXT 32
TEXT
bha-bhaa-sarvg
nija-prabhu-varocit
praamanta stuvanta ca
kurv citram hitam
SYNONYMS
bhaof their ornaments; bhaaornamenting; sarvaall; agtheir limbs; nija
their own; prabhu-varafor the worshipable Lord; ucitsuitable; praamantaoffering
obeisances; stuvantareciting prayers; caand; kurvperforming; citramvarious;
hitamactivities.
TRANSLATION
Offering obeisances, reciting prayers, and doing all sorts of wonderful things, those devotees,
their every limb lending grace to their ornaments, looked fit to appear before their
worshipable Lord.
BB 2.4.33
TEXT 33
TEXT
vitanvato mah-llkautuka cakravarti-vat
lakm-pater bhagavata
carabja-didkava
SYNONYMS
vitanvataexpounding; mahgreat; llof the pastimes; kautukamthe wonder;
cakravarti-vatlike a king; lakm-pateof the husband of the goddess of fortune;
bhagavatathe Supreme Lord; caraa-abjathe lotus feet; didkavaeager to see.
TRANSLATION

They extolled the wonder of the great pastimes of the Lord, the husband of Lakm, as if His
pastimes were those of some all-victorious king. And they were eager to see the Lords lotus
feet.
COMMENTARY
Gopa-kumra was amazed at how these persons conducted themselves. They sang and danced
without inhibition, expressing the glories of their victorious Lord. They told one another how
their Lord favored His responsible servants by providing suitable homes and fine food and
drink. Indeed, because Lord Nryaa is the husband of the goddess Lakm, it is only fitting
that He display His sovereignty with such opulence, and that His servants share in it.
BB 2.4.34
TEXT 34
TEXT
kecit sa-parivrs te
kecic ca sa-paricchad
kecid bahir-dhta-svyaparivra-paricchad
SYNONYMS
kecitsome; sa-parivrwith their families; tethey; kecitsome; caand; saparicchadwith their paraphernalia; kecitsome; bahioutside; dhtaleaving; svya
their; parivrafamilies; paricchadand paraphernalia.
TRANSLATION
Some were with their families, some with an array of things, and others had left their families
and things outside.
COMMENTARY
Some Vaikuha-vss were entering the Lords kingdom with their children, wives, and
servants. Some rode in their own vehicles and carried their own umbrellas, cmaras, and
weapons. Others chose to keep their families and baggage outside the gate of Vaikuha.
BB 2.4.35
TEXT 35
TEXT
svasminn eva vilpyaike
ktsna parikara nijam
akican ivaikkitay dhyna-rasplut

SYNONYMS
svasminin themselves; evaindeed; vilpyaabsorbing; ekesome; ktsnamall;
parikaramparaphernalia; nijamown; akicanpersons with no possessions; ivaas if;
ekkitayalone; dhynaof meditation; rasain the moods; plutimmersed.
TRANSLATION
Some had absorbed all that they had into themselves, and like beggars without possessions
they came alone, immersed in the moods of devotional meditation.
COMMENTARY
The Vaikuha devotees who preferred a more meditative mood of service hid, within their
own transcendental bodies, the families and property Lord Nryaa had awarded them. So
the devotees arriving in Vaikuha were full in all powers and showed the full range of
devotional variegatedness in their pastimes of worshiping the Supreme Lord in perfect
ecstasy.
BB 2.4.36
TEXT 36
TEXT
kecid vicitra-rpi
dhtv dhtv muhur muhu
vicitra-bhakravihrhy mano-har
SYNONYMS
kecitsome; vicitravarious; rpiforms; dhtvassuming; dhtvassuming; muhu
muhuagain and again; vicitravarious; bhaawith ornaments; krabodily
configurations; vihraand ways of playing; hyadorned; mana-harvery
attractive.
TRANSLaTION
Some assumed different forms at different times, with all kinds of ornaments, bodily features,
and ways of acting, all exceedingly attractive.
COMMENTARY
The Vaikuha devotees not only acted in many different ways but also assumed many
differing forms, including even those of animals, birds, and trees. Some devotees would show
one form for some time and then change into another.
BB 2.4.37
TEXT 37

TEXT
kecin nar vnar ca
dev daitys tatharaya
pare varramcradk-lakaa-dhria
SYNONYMS
kecitsome; narhumans; vnarmonkeys; caand; devdemigods; daity
demons; tathalso; ayasages; pareothers; vara-ramaof the social and spiritual
orders of society; crainto the activities; dkof initiation; lakaathe signs;
dhriawearing.
TRANSLATION
Some appeared as humans, some as monkeys, demigods, demons, or sages. And some bore
the signs of persons initiated into the behavior of the varrama system.
COMMENTARY
The residents of Vaikuha are in fact purely transcendental persons. The substance of their
bodies is unalloyed sac-cid-nanda, so these residents never belong to the human or any other
material species, nor to the limited designations of varas and ramas. Still, for the Supreme
Lords pleasure they may assume or relinquish any form at any time. Some of them, therefore,
appeared before Gopa-kumra like members of Vedic society, wearing the signs of particular
ramas and varas. Some wore sacred threads like initiated brhmaas, indicating that they
chanted mantras for worshiping the Lord, and they carried kua grass and kamaalus in their
hands, wore tulas-mls on their necks, and had tilaka on their foreheads.
BB 2.4.38
TEXT 38
TEXT
indra-candrdi-sads
tri-netr catur-nan
catur-bhuj sahasrsy
kecid aa-bhujs tath
SYNONYMS
indrato Indra; candraCandra; diand so on; sadsimilar; tri-netrhaving three
eyes; catu-nanhaving four faces; catu-bhujhaving four arms; sahasra-sy
having a thousand faces; kecitsome; aa-bhujhaving eight arms; tathalso.
TRANSlATION

Some looked like Indra, Candra, or other demigods. Some had three eyes, or four heads, or
four arms, or eightor a thousand faces.
COMMENTARY
Some of the Vaikuha residents looked like the king of heaven, Indra, with a thousand eyes
on their bodies and thunderbolt weapons in their hands. Others appeared like the gods of the
moon, sun, fire, and wind. These demigods headed by Indra are not actually incarnations of
the Supreme Lord like iva and Brahm, who are especially empowered gua-avatras. If
required for service to Lord Nryaa, the Vaikuha-vss can assume the exact forms of
ordinary demigods; but empowered incarnations and direct expansions of Nryaa, such as
Ananta ea, the Vaikuha-vss can only emulate, to the extent of copying certain of their
bodily features.
BB 2.4.39
TEXT 39
TEXT
etat-parama-vaicitrhetu vakymi te grata
ka-bhakti-rassvdavat ki syn na sundaram
SYNONYMS
etatof this; paramagreat; vaicitrvariegatedness; hetumthe reason; vakymiI shall
say; teto you; agratalater; ka-bhaktiof devotion to Lord Ka; rasathe taste;
svda-vatmfor those who relish; kimwhat; sytis; nanot; sundarambeautiful.
TRANSLATION
Later I shall explain to you the reason for this extreme variety of appearances. For those who
enjoy the moods of devotion to Ka, is there anything not beautiful?
COMMENTARY
In Vaikuha the liberation of srpya, having a form similar to that of the Supreme Lord, is
available to everyone. We may reasonably expect, therefore, that all the Vaikuha residents
should have four arms and look like Lord Nryaa. Why then did some of them look like
humans, monkeys, and all sorts of other forms of life? Gopa-kumra later heard from Nrada
Muni the definitive philosophical explanation for this variety, and in the course of the present
narration Gopa-kumra will relate that to his own student. But even granting that there is a
reason for varieties of bodies in Vaikuha, why should Lord Nryaas devotees assume
ugly bodies like those of monkeys? In response it may be said that we know from common

worldly experience that anyone who has intense attraction to something cannot help but see
that thing as beautiful, no matter what it is. This is also true on the spiritual level, otherwise
why would the Supreme Lord and His devotees be so attracted to persons like Hanumn and
Jmbavn?
BB 2.4.40-41
TEXTS 4041
TEXT
sarva-prapacttn
te vaikuha-vsinm
tasya vaikuha-lokasya
tasya tan-nyakasya ca

tni mhtmya-jtni
prapacntar-gatai kila
dntair nopayujyante
na akyante ca bhitum
SYNONYMS
sarvaeverything;

prapacamaterial;

attnmwho

transcend;

temof

those;

vaikuha-vsinmresidents of Vaikuha; tasyaof that; vaikuha-lokasyaVaikuhaloka; tasyaof Him; tatof that world; nyakasyathe master; caand; tnithose;
mhtmya-jtnimany kinds of glories; prapacathe material creation; anta-gataiby
those who are located; kilaindeed; dntaiby analogies; na upayujyanteis not
appropriate; na akyanteis not possible; caand; bhitumto say.
TRANSLATION
The residents of Vaikuha transcend everything material. For persons within the material
creation, the manifold glories of those residents and the glories of the Vaikuha world and its
master are beyond analogy and beyond the power of words to describe.
COMMENTARY
Normally the varieties of life forms in any realm indicate a vast hierarchy of relative
superiority and inferiority, as Gopa-kumra saw among the residents of heaven. Such a
hierarchy might seem out of place in Vaikuha, where everyone should be equal on the
platform of sac-cid-nanda. Gopa-kumra wants to explain carefully to his student the real
situation but is afraid of committing offenses by applying material examples to the
transcendental reality of Vaikuha. Therefore he first gives a disclaimer: Comparisons to

things of the known world may help neophytes begin to understand the spiritual world but can
never do full justice to that higher reality. Since the categories of spiritual existence are totally
different from those of the material world, spiritually immature intelligence has no power to
comprehend them directly.
BB 2.4.42-43
TEXTS 4243
TEXT
tathpi bhavato brahman
prapacntar-gatasya hi
prapaca-parivrntardi-garbhita-cetasa

tad-dntkulenaiva
tat tat syd bodhita sukham
tathety ucyeta yat kicit
tad ga kamat hari
SYNONYMS
tath apinonetheless; bhavataof your good self; brahmanO brhmaa; prapacaantainto the material creation; gatasyawho have come; hiindeed; prapacamaterial;
parivrathe environment; antawithin; diby the vision; garbhitaconfined;
cetasawhose intelligence; tatof that (material environment); dntaby examples;
kulenaagitated; evaonly; tat tatthe various facts; sytmay be; bodhitam
understood; sukhameasily; tathso; itithus; ucyetamay be said; yatwhat; kicit
something; tatthat; gaoffense; kamatmmay He forgive; hariLord Hari.
TRANSLATION
Nonetheless, my dear brhmaa, you are a resident of the material world, and your
intelligence is confined because all you can see is what is material. So I say It is like this so
that by material examples you might understand various things more easily. May Lord Hari
forgive this offense.
COMMENTARY
An attempt to describe spiritual existence in material terms is, strictly speaking, inappropriate
and impossible, yet if a conditioned soul can be even a little attracted by words evoking some
of the glories of Vaikuha, and if he can be encouraged to take up the task of spiritual
development, the impossible can indeed become possible. Any honest attempt to enlighten the

conditioned soul with Vaikuha consciousness is worthwhile and praiseworthy. Even though
our thinking may now be covered by concepts of matter and conditioned life, pure Vaiavas
can guide us gradually to transcendental understanding. We know from ordinary experience
what a king is, so if we can further appreciate the Personality of Godhead as the supreme
king, we have begun to understand His glories.
BB 2.4.44
TEXT 44
TEXT
tatratyn ca sarve
te smya parasparam
tratamya ca lakyeta
na virodhas tathpi ca
SYNONYMS
tatratynmof the residents of that place; caand; sarvemall; temof them;
smyamequality; parasparammutual; tratamyama hierarchy; caand; lakyeta
there seems to be; nano; virodhacontradiction; tath apinonetheless; caand.
TRANSLATION
Though there seem to be hierarchies in Vaikuha, its residents all enjoy equality among
themselves. In this there is no contradiction.
COMMENTARY
The residents of Vaikuha are equal because all of them can do anything they want. That
some of them appear greater than others is not contradictory, because all these devotees show
their natural opulence and power in different degrees by their own free choice.
BB 2.4.45
TEXT 45
TEXT
na mtsarydayo do
santi kasypi teu hi
gu svbhvik bhnti
nity saty sahasraa
SYNONYMS
nano; mtsarya-dayaenvy and so on; dofaults; santiare; kasya apiof anyone;
teuamong them; hicertainly; guqualities; svbhvikinnate; bhntishine;
nityconstant; satygood; sahasraaby the thousands.

TRANSLATION
Absent among them are faults like envy. And their innate good qualities shine forth forever by
the thousands.
COMMENTARY
The superficial appearance of superior and inferior classes among the residents of Vaikuha
cannot cause dissatisfaction there, because the Vaikuha-vss are all faultless. They are
never affected by jealousy, the inability to tolerate the superiority of others. They never
quarrel and never disrespect anyone. Rather, they are eternally full in all good qualities,
including friendship, humility, and respect. Material qualities may also be considered eternal
in the sense that material nature herself is eternal, but the qualities of the residents of
Vaikuha are not only eternal (nity) but also real (saty); they are not products of My.
The qualities of the Vaikuha-vss are svbhvik, the natural, spontaneous expressions of
spiritual personality.
As Lord Brahm describes in the Third Canto of rmad-Bhgavatam (3.15.1819):
prvatnyabhta-srasa-cakravkadtyha-hasa-uka-tittiri-barhi ya
kolhalo viramate cira-mtram uccair
bhgdhipe hari-kathm iva gyamne
When the king of bees hums in a high pitch, singing the glories of the Lord, there is a
temporary lull in the noise of the pigeon and the cuckoo, the crane and the cakravka, the
swan, the parrot, the partridge, and the peacock. Such transcendental birds stop their own
singing simply to hear the glories of the Lord.
mandra-kunda-kurabotpala-campakrapunnga-nga-bakulmbuja-prijt
gandhe rcite tulasikbharaena tasy
yasmis tapa sumanaso bahu mnayanti
Although flowering plants like the mandra, kunda, kurabaka, and utpala, the campaka, ara,
and punnga, the ngakeara, bakula, lily, and prijta are full of transcendental fragrance,
they are still conscious of the austerities performed by tulas, for tulas is given special
preference by the Lord, who garlands Himself with tulas leaves.
Gopa-kumras further description of his own experience of Vaikuha will establish that the
pigeons and other creatures mentioned by Brahm are all personal associates of Lord
Nryaa.
BB 2.4.46

TEXT 46
TEXT
prapacntar-gat bhogapar viayio yath
bahir-dy tathekyante
te hi muktrcitghraya
SYNONYMS
prapacathe material realm; anta-gatwho entered; bhogato sense gratification;
pardedicated; viayiamaterialists; yathlike; bahiexternal; dyfrom a
viewpoint; tathso; kyanteare seen; tethey; hiin fact; muktaby liberated souls;
arcitaworshiped; aghrayawhose feet.
TRANSLATION
Superficially those residents of Vaikuha may appear like sense enjoyers of the material
realm, but in fact their feet are worshiped by liberated souls.
PUrPORT
Because the devotees of Vaikuha enjoy their senses in wonderful ways, living a life full of
song and dance, one might judge them to be no better than the selfish materialists of the world
of My. The truth is, however, that the feet of the Vaikuha-vss are worshiped by elevated
souls who have transcended the limits of matter, given up the attractions of sense pleasure,
and dedicated themselves fully to the service of the Supreme Lord. There is no valid reason to
suspect that the devotees of Vaikuha are ever addicted to the paltry enjoyment provided by
material senses. In rmad-Bhgavatam (3.15.17, 20), Lord Brahm also points this out in his
description of Vaikuha:
vaimnik sa-lalan caritni avad
gyanti yatra amala-kapani bhartu
antar-jale nuvikasan-madhu-mdhavn
gandhena khaita-dhiyo py anila kipanta
In the Vaikuha planets the inhabitants fly in their airplanes, accompanied by their wives ,
and eternally sing of the character and activities of the Lord, which are always devoid of all
inauspicious qualities. While singing the glories of the Lord, they deride even the presence in
the water of blossoming mdhav flowers, which are fragrant and laden with honey. In other
words, even while enjoying wonderfully, the devotees in Vaikuha are always absorbed in
the ecstasy of worshiping the Personality of Godhead. The mdhav flower blooms during the
spring, when the attraction of sense pleasures reaches a peak. Yet even though such

attractions may stimulate the senses of the devotees, this does not at all distract them from
their devotional service.
yat sakula hari-padnati-mtra-dair
vaidrya-mrakata-hema-mayair vimnai
ye bhat-kai-ta smita-obhi-mukhya
ktman na raja dadhur utsmaydyai
Vaikuha is full of devotees who seem never to do anything but bow down at the feet of
Lord Hari. Although while traveling in their airplanes made of lapis lazuli, emerald, and gold
they are crowded by their consorts, who have large hips and beautiful smiling faces, those
Vaikuha residents cannot be stimulated to passion by such mirth and beautiful charms.
Karms, jns, and yogs cannot hope to obtain anything for sense gratification like what the
devotees of Vaikuha enjoy. All this enjoyment, however, never degrades the Vaikuha
devotees from the mode of pure goodness, because they are perfectly fixed in the loving
service of Lord Nryaa.
BB 2.4.47
TEXT 47
TEXT
te nirvikrat-prntasm prpt ca tanvate
vikrl llay citrn
prabhu-llnusria
SYNONYMS
tethey; nirvikratof changelessness; prnta-smmthe extreme limit; prpthaving
attained; caand; tanvatedisplay; vikrntransformations; llayplayfully; citrn
variegated; prabhuof the Supreme Lord; llthe pastimes; anusriain accordance
with.
TRANSLATION
Those devotees have attained the absolute limit of changelessness, yet they playfully show all
kinds of transformations while taking part in their Lords pastimes.
COMMENTARY
In both types of the Supreme Lords pastimesthose predominated by the mood of opulence
and those predominated by sweetnessthe devotees who take part pretend to undergo
transformations just to create the varieties that give the Lord pleasure. In Vaikuha there are
no forces of nature to impel anyone to do anything he doesnt want to. The only force

impelling the devotees is pure love, which makes them act exclusively for the pleasure of
Lord Nryaa.
BB 2.4.48
TEXT 48
TEXT
atas te nyonyam ekatva
gat api pthag-vidh
tat sthna sa vimnaughas
tatratya sarvam dam
SYNONYMS
atathus; tethey; anyonyamwith one other; ekatvamequality; gatachieving;
apialthough; pthak-vidhof various types; tatthat; sthnamplace; sathat;
vimna-oghaprofusion of airplanes; tatratyamlocated there; sarvameverything;
damlike this.
TRANSLATION
Thus, although equals, they manifest individual variety. In that place everything is so,
including the profusion of airplanes.
COMMENTARY
Because the Personality of Godhead wants to enjoy varied pastimes, His devotees, who are all
essentially equal on the platform of pure spiritual existence, assume different forms and
positions in His service. Even the apparently inanimate things of Vaikuha are of the same
transcendental nature. Thus the airplanes, trees, houses, and so on are all perfect living beings,
qualitatively one with the Supreme Lord and with all other living persons, and they appear in
whatever forms the Lord requires for His pleasure.
BB 2.4.49
TEXT 49
TEXT
kadcit svara-ratndimaya tat tat pratyate
kadcic ca ghan-bhtacandra-jyotsneva kakkha
SYNONYMS

kadcitsometimes; svaragold; ratnajewels; diand so on; mayamfull of; tat tat

the various aspects; pratyateappear; kadcitsometimes; caand; ghan-bhtadensely
concentrated; candra-jyotsnmoonlight; ivaas if; kakkhalike chalk.
TRANSLATION
Sometimes that place appears full of riches like gold and jewels, and sometimes its
atmosphere appears chalk-white, like a thick condensation of moonlight.
COMMENTARY
Gold, jewels, and moonlight are among the greatest fascinations in the material world. Yet
they only dimly reflect the infinitely varied attractions of the Vaikuha atmosphere.
BB 2.4.50
TEXT 50
TEXT
kathacit tat-prabhvea
vijta syn na cnyath
grahtu kila tad-rpa
manaspi na akyate
SYNONYMS
kathacitsomehow; tatof that place; prabhveaby the influence; vijtam
understood; sytcan be; nanot; caand; anyathotherwise; grahtumto grasp; kila
indeed; tatof that; rpamthe form; manasby the mind; apieven; na akyateit is
not possible.
TRANSLATION
Vaikuha may be somehow understood only by its own spiritual influence, and not
otherwise. Indeed, even the mind cannot grasp its form.
COMMENTARY
One can understand the Lord of Vaikuha and know the various locations of His pastimes
only when He reveals Himself by His special potencies such as kruya (mercy). Devotees
favored by the Lord can use their spiritual intelligence to infer something about the nature of
Vaikuha by comparison with things they have seen, touched, and otherwise encountered in
the material world. And devotees fully purified can perceive Vaikuha directly. The external
mind and senses, however, can never discern the spiritual existence. One therefore has no
right to speak as an authority on that existence unless one has been granted insight by the
Lords mercy potency.
BB 2.4.51

TEXT 51
TEXT
na kacit prabhaved boddhu
samyak svnubhava vin
etan-mtra hi akyeta
nirpayitum ajas
SYNONYMS
na kacitno one; prabhavetis able; boddhumto understand; samyakproperly; svaanubhavampersonal experience; vinwithout; etat-mtramonly this much; hiindeed;
akyetait is possible; nirpayitumto describe; ajasaccurately.
TRANSLATION
Except by direct experience, no one can rightly understand Vaikuha. No more than this can
I accurately describe.
COMMENTARY
A conditioned soul may discover the transcendental world of Vaikuha, but only if he sees
that higher reality for himself. By hearing from someone who has seen Vaikuha one may
gain only a glimmer of understanding. Nonetheless, when a devotee aspiring for the Lords
service hears the pure instructions of his self-realized spiritual master and faithfully practices
the disciplines such a guru recommends, the devotee gradually becomes pure in heart. And
when his faith sufficiently matures, he can see the spiritual world. Only by that direct
perception does knowledge become perfect. Casual hearing, even from those who have seen
the truth, is not enough. One must become a disciple of such an authority and accept the
disciplines that lead to self-realization.
BB 2.4.52
TEXT 52
TEXT
teu vai dyamneu
tad brahmnubhave sukham
gacchat su-tucchat sadyo
hriyeva viramet svayam
SYNONYMS
teuwhen these; vaiindeed; dyamneuare seen; tatthat; brahma-anubhavein
experiencing

Brahman;

sukhamhappiness;

gacchatbecoming;

su-tucchatm

insignificant; sadyaat once; hriyout of embarrassment; ivaas if; virametit

disappears; svayamon its own.
TRANSLATION
When one sees those splendors of Vaikuha, the happiness realized in Brahman at once
seems empty, and as if from sheer embarrassment, on its own it disappears.
COMMENTARY
After a purified Vaiava has realized the glories of Vaikuha and its inhabitants, the
prospect of impersonal realization loses all attraction. It simply disappears, like the stars at
dawn.
BB 2.4.53-54
TEXTS 5354
TEXT
svrm pra-km ye
sarvpek-vivarjit
jta prpta nija ktsna
tyaktv vaiava-sagata

srsra-vicrpty
bhakti-mrga vianti yat
tad-dhetus tatra ytennubhto drhyato may
SYNONYMS
sva-rmself-satisfied; prafull; kmin all desires; yewho; sarvaall;
apekfrom concerns; vivarjitfree; jtamknown; prptamobtained; nijamtheir
own; ktsnamall; tyaktvhaving abandoned; vaiavawith devotees of the Supreme
Lord; sagataby association; sraof the essential; asraand the nonessential; vicra
discrimination; ptyby developing; bhakti-mrgamthe path of devotional service;
viantithey enter; yatwhich; tatof that; hetuthe reason; tatrathere; ytenawho
went; anubhtaexperienced; drhyatadefinitively; mayby me.
TRANSLATION
Those who are self-satisfied, fulfilled in all desires, and free from all material concerns, who
have renounced everything they know and possess, who have associated with Vaiavas and
have thus acquired the power to discern between the essential and the nonessentialit is they

who enter the path of devotional service. When I went to Vaikuha, that is what I vividly
saw.
COMMENTARY
Even though Gopa-kumras student has been told that only direct perception can give him
true understanding of the nature of Vaikuha, he may still be anxious to have some other
means to gain the special faith that the discipline of bhakti-yoga demands. Anticipating this
anxiety, Gopa-kumra here describes the logic by which one can know theoretically the
superexcellent happiness of Vaikuha. Advanced mystics who have realized the Supreme
Truth in its impersonal aspect sometimes abandon the happiness of Brahman for the
opportunity to realize Vaikuha. They leave aside both their knowledge and their perfectly
developed realization to enter the path of devotional service. Once they experience the bliss of
Vaikuha life, they condemn what they formerly considered happiness in impersonal
realization. This is evidence of the wonder of Vaikuha.
BB 2.4.55
TEXT 55
TEXT
gacchad-gacchato ha tn
payann idam acintayam
d sevak yasya
sa prabhur nma kda
SYNONYMS
gacchatwho were going; gacchataand coming; ahamI; tnthem; payan
watching; idamthis; acintayamI thought; dsuch; sevakservants; yasya
whose; sathat; prabhuLord; nmaindeed; kdalike what.
TRANSLATION
As I watched those persons come and go, I thought, What kind of Lord must it be who has
such servants!
COMMENTARY
After seeing such beautiful and opulent servants of Lord Nryaa come and go through the
gateway of Vaikuha, Gopa-kumra could not help but imagine how beautiful and opulent
must be Lord Nryaa Himself. Certainly a proper master should be superior in all respects
to his servants.
BB 2.4.56-57
TEXTS 5657

TEXT
ittha hara-prakareottihann upavian bham
gopure vartamno ha
tair javenaitya pradai

anta praveyamno yat

davn adbhutdbhutam
vaktu tad dvi-parrdhena
sahasrsyo pi na kama
SYNONYMS
itthamin this way; haraof happiness; prakareadue to the excess; uttihanstanding
up; upavianand sitting down; bhamexcitedly; gopurein the gateway; vartamna
present; ahamI; taithose; javenaquickly; etyacoming; pradaiby the associates;
antainside; praveyamnamade to enter; yatwhat; davnI saw; adbhutathan
what is wonderful; adbhutammore wonderful; vaktumto describe; tatthat; dviparrdhenain a lifetime of Brahm; sahasra-syathousand-headed Ananta ea; api
even; nanot; kamacapable.
TRANSLATION
Thus I thrilled with delight as I waited in the gateway to Vaikuha. I excitedly stood up and
sat down, stood up and sat down, till the associates of the Lord returned, rushing back, and
escorted me inside. The amazing things I then saw, more wonderful than wonderful, even the
thousand-headed Ananta ea would be unable to describe, even in a lifetime of Brahm.
COMMENTARY
The escorts who had gone inside the city to announce Gopa-kumras arrival now came
running back, because their Lord did not want him to have to wait outside any longer. As soon
as Gopa-kumra entered the actual realm of Vaikuha, he saw more wonders than he could
ever describe to a conditioned soul. His student would have to be satisfied with a brief outline
of this experience.
BB 2.4.58
TEXT 58
TEXT
dvre dvre dvra-pls
td eva m gatam

praveayanti vijpya
vijpyeva nijdhipam
SYNONYMS
dvre dvreat each gate; dvra-plthe doorkeepers; tdsimilar; evaindeed;
mmme; gatamarrived; praveayantiallowed to enter; vijpya vijpyaafter
announcing, one after another; ivaindeed; nijato their own; adhipamsuperior.
TRANSLATION
I arrived at several more gates, one after another, and at each I was met by similar
doorkeepers, who allowed me to enter only after announcing my arrival to their immediate
superiors.
BB 2.4.59-60
TEXTS 5960
TEXT
prati-dvrntare gatv
gatv tat-pratihribhi
praamyamno yo yo hi
tat-pradedhikravn

dyate sa sa manyeta
jagad-o may kila
prva-vat sambhramvet
namyate styate muhu
SYNONYMS
prati-dvraeach gateway; antarewithin; gatv gatvgoing one after another; tatof
that (gate); pratihribhiby the guards; praamyamnabeing bowed down; ya ya
who in each case; hiindeed; tatof that; pradealocality; adhikra-vnthe authority;
dyatewas seen; sa saeach of them; manyetawas considered; jagat-athe Lord
of the universe; mayby me; kilaindeed; prva-vatas before; sambhramaby
reverence; vetbecause of being overwhelmed; namyatewas paid obeisances to;
styateand offered prayers; muhurepeatedly.
TRANSLATION
As I entered each gate, I saw the guards offer obeisances to the local superintendent, so I
assumed that he was the Lord of the universe. Overwhelmed with reverence just as before, I
repeatedly bowed down and recited prayers.

COMMENTARY
Gopa-kumra was so eager to see the Lord that he mistook the Lords glorious devotees for
the Lord Himself. As Gopa-kumra passed through each gateway with his escorts, they were
met by the local manager, whose relatively greater opulence astonished him. He was
becoming more and more eager to see Lord Nryaa.
BB 2.4.61
TEXT 61
TEXT
atha tai pradai snigdhair
asdhraa-lakaam
prabhor vijpito ha ca
ikita stavandikam
SYNONYMS
athathen; taiby those; pradaiassociates of the Lord; snigdhaicompassionate;
asdhraaunique; lakaamthe signs; prabhoof the Supreme Lord; vijpita
informed; ahamI; caand; ikitataught; stavana-dikamhow to recite prayers and so
on.
TRANSLATION
Finally the Supreme Lords compassionate men who were guiding me told me the special
signs by which to recognize the Lord. They also taught me what prayers to recite and what
etiquette to observe.
COMMENTARY
Gopa-kumras escorts informed him of the unique visible signs of Lord Nryaa, like the
rvatsa mark on His chest. Apart from these few special features, the Lord in Vaikuha is
indistinguishable from His devotees who show the perfection of srpya. Out of genuine
sympathy for Gopa-kumra, his guides taught him how to behave in front of Lord Nryaa
first to bow down and then stand some distance aside, palms joined, look down at the Lords
lotus feet, refrain from moving or displaying bodily transformations, and so on.
BB 2.4.62-63
TEXTS 6263
TEXT
mah-mah-citra-vicitra-gehadvra-praden atigamya vegt
rman-mahalla-pravarasya madhye

prsda-vargai parievitghrim

prsdam eka vividhair mahattprair viia para-sma-ytai

prpto ham ditya-sudhu-koiknti mano-locana-vtti-coram
SYNONYMS
mahvery; mahvery; citrawonderful; vicitravarious; gehawith residences;
dvraand gates; pradendistricts; atigamyapassing; vegtrapidly; rmatbeautiful;
mahallaof a neighborhood; pravarasyaexcellent; madhyein the middle; prsdavargaiby many palaces; parievitaserved; aghrimwhose feet; prsdampalace;
ekamone; vividhaiof various kinds; mahattof greatness; praiwith floods;
viiamdistinguished; para-smato the extreme limit; ytaigone; prptareaching;
ahamI; dityaof suns; sudh-auand moons; koimillions; kntimwith the luster;
manaof the mind; locanaand eye; vttiof the activity; corama thief.
TRANSLATION
I passed rapidly through many districts, wonderfully splendid, with all kinds of houses and
gates, and then I entered the most excellent transcendental neighborhood. There I came to one
palace at whose feet many others stood in attendance, a palace distinct, overflowing in
greatness, where excellence seemed to reach its highest limit. Radiant like millions of suns
and moons, it captured my mind and my eyes.
COMMENTARY
Smaller palaces on all sides faced that grand one, like servants surrounding their master. That
palace, diverse in effulgence like millions of suns and moons, lured Gopa-kumras eyes and
mind into captivity, enslaving their functions in reverence to the Lords opulence.
BB 2.4.64-65
TEXTS 6465
TEXT
tad-antare ratna-varval-lasatsuvara-sihsana-rja-mrdhani
sujta-kntmala-hasa-tlikopari prasannka-candra-sundaram

mdpadhna nija-vma-kaka-

kaphoinkramya sukhopaviam
vaikuha-ntha bhagavantam rd
apayam agre nava-yauvaneam
SYNONYMS
tatthat; antareinside; ratna-varaof the best of jewels; valwith strings; lasat
glowing; suvaragolden; siha-sanaof thrones; rjathe king; mrdhaniupon;
sujtafine; kntaattractive; amalaspotless; hasalike a swan; tlikaa pillow;
upariabove; prasannasatisfied; akaplump; candralike the moon; sundaram
beautiful; mdusoft; upadhnama pillow; nijaHis; vmaleft; kakawith the armpit;
kaphoinand

elbow; kramyacrossing;

sukhacomfortably;

upaviamseated;

vaikuha-nthamthe master of Vaikuha; bhagavantamthe Supreme Lord; rtfrom a

distance; apayamI saw; agrein front; navanew; yauvanaof youth; amthe
presiding Lord.
TRANSLATION
Within that palace I saw before me at a distance the Personality of Godhead, Lord of
Vaikuha. He sat at leisure on the best of royal thrones, a golden throne shimmering with the
glow of many jewels. The cushion on which He sat was of swan-white cotton, fine, attractive,
spotlessly clean, and the soft, handsome bolster on which He leaned His left elbow and upper
arm appeared like the full moon cleansed of its spots. He was the presiding Lord of
blossoming youth.
COMMENTARY
Since the entrance hall of Lord Nryaas palace stretched a long way, Gopa-kumras first
glimpse of the Lord was from a distance. But there the Lord was, sitting happily right in front
of him, on a throne with cushions white as a full moon washed of its spots. Although He is the
original person, He seemed ageless, as if in the prime of youth. He displays His opulences
however He chooses and so forever displays a youthful beauty that is among the most
attractive of His opulences.
BB 2.4.66
TEXT 66
TEXT
saundarya-mdhurya-mayga-knty
ntnmbuda-r-haray sphuranty
ratncita-svara-vibhita-sragvastrnulepdi vibhayantam

SYNONYMS
saundaryabeauty; mdhuryaand sweetness; mayafull of; agaof His limbs; knty
by the effulgence; ntnanew; ambudaof rain clouds; rthe splendor; haraywhich
robs; sphurantyglowing; ratnawith jewels; citabedecked; svaragold; vibhita
decorated with; srakHis garlands; vastraclothes; anulepacosmetics; diand so on;
vibhayantamdecorating.
TRANSLATION
The brilliant effulgence of His sweet, attractive limbs defeated the splendor of new rain
clouds. That effulgence lent further grace to His garlands, cosmetics, and garments, already
graced by jewelry made of gold bedecked with gems.
COMMENTARY
Every part of Lord Nryaas body was beautifully formed, with youthful charm that
enamored whoever saw Him. On His head, neck, arms, chest, and ankles He wore golden,
gem-bedecked jewelry, which enhanced the beauty of His vaijayant flower garland, His
yellow dress, and His sandalwood paste and other cosmetics.
BB 2.4.67
TEXT 67
TEXT
kakagada-vibhayatasthla-vtta-vilasac-catur-bhujam
pta-paa-vasana-dvaycita
cru-kuala-kapola-maalam
SYNONYMS
kakaaof His bangles; agadaand armlets; vibhaawhich were the ornaments;
yatalong; sthlaand stout; vttarounded; vilasatshining; catu-bhujamfour arms;
ptayellow; paasilk; vasanaof garments; dvayawith a pair; acitamwrapped;
crubeautiful; kualawith earrings; kapolacheeks; maalamround.
TRANSLATION
His four shining arms, long and well built, enhanced the beauty of His bangles and armlets.
Two yellow silk garments dressed His body, and charming earrings set off His rounded
cheeks.
COMMENTARY
Lord Nryaas arms appear like the shining bodies of celestial serpents. His dhot and upper
cloth are yellow like the rays of the sun.

BB 2.4.68
TEXT 68
TEXT
kaustubhbharaa-pna-vakasa
kambu-kaha-dhta-mauktikvalim
sasmitmta-mukhendum adbhutaprekaollasita-locanmbujam
SYNONYMS
kaustubha-bharaathe Kaustubha jewel; pnabroad; vakasamon whose chest;
kamburesembling a conchshell; kahaon whose neck; dhtaworn; mauktika-valim
a string of pearls; sa-smitasmiling; amtanectarean; mukhawhose face; indum
moonlike; adbhutasurprising; prekaawith glances; ullasitasporting; locanawhose
eyes; ambujamlike lotuses.
TRANSLATION
On His broad chest was the Kaustubha jewel, on His conch-shell neck a string of pearls, and
on His moonlike face a nectarean smile. His lotus eyes were alive with playful glances.
COMMENTARY
The moon is famous as the source of the heavenly soma nectar, the rare sacrificial offering
enjoyed by a few select demigods like Indra. Lord Nryaas face is another moon and also
full of nectar. The charming gestures of His lotus eyes are beyond compare.
BB 2.4.69
TEXT 69
TEXT
kp-bharodyad-vara-cilli-nartana
sva-vma-prve sthitaytma-yogyay
nivedyamna ramay sa-vibhrama
praghya tmblam adantam uttamam
SYNONYMS
kpof His mercy; bharaby the burden; udyatrising; varabeautiful; cilliof whose
eyebrows; nartanamdancing; svaof Him; vmaleft; prveon the side; sthitay
who stood; tmafor Him; yogyaysuitable; nivedyamnambeing offered; ramayby
the goddess of fortune; sa-vibhramamwith reverence; praghyaaccepting; tmblam
betel nut; adantameating; uttamamexcellent.
TRANSLATION

The great compassion He felt made His beautiful eyebrows dance. Ram, His ideally
matching consort, standing by His left side, reverently offered Him excellent pn to chew,
which He accepted.
COMMENTARY
The goddess of fortune would personally prepare Lord Nryaas betel nut and offer it to
Him with her own hand. Pleased with her service and the excellent quality of the pn, Lord
Nryaa would gracefully accept it with the tips of His right thumb and first finger, place it
in His mouth, and chew it contentedly. The goddess of fortune r Ram is the suitable
consort for Lord Nryaa because she is the best of all women. She equals Him in beauty
and other good qualities. We should understand that the Lords other consort, Bhmi, was
also serving Him, from His right side.
BB 2.4.70
TEXT 70
TEXT
tad-rga-kntdhara-bimba-kntisambhinna-kundmala-danta-paktyo
dpti-prakojjvala-hsa-rsa
narmokti-bhag-hta-bhakta-cittam
SYNONYMS
tatof that (betel nut); rgawith the color; kntaattractive; adharaof whose lips;
bimbalike bimba fruits; kntiby the luster; sambhinnareflected upon; kundalike
kunda flowers; amalaspotless; dantaof the teeth; paktyoof the two rows; dptiof
the effulgence; prakaby the illumination; ujjvalashining; hsawhose smile; rsam
playful; narma-uktiby His amusing words; bhagand gestures; htastolen away;
bhaktaof His devotees; cittamthe hearts.
TRANSLATION
The color of that pn made His bimba-fruit lips even more attractive, and their luster reflected
on His teeth, two rows of spotless kunda flowers. Illumined by the glow of those flowers, His
playful smile shone splendidly. His amusing words and gestures stole away the hearts of His
devotees.
COMMENTARY
The bimba is a bright-red fruit whose brilliant color resembles that of the Supreme Lords
lips. The kunda flower is a small pure-white jasmine.
BB 2.4.71

TEXT 71
TEXT
kare patad-grha-bht dharay
kaka-bhagy muhur arcyamnam
sudarandyair vara-mrtimadbhi
ira-stha-cihnai parievyamam
SYNONYMS
karein her hand; patatfalling; grhafor catching; bhtwho held; dharayby the
goddess Dhara; ka-akaof sidelong glances; bhagywith gestures; muhu
constantly; arcyamnambeing worshiped; sudarana-dyaiby the Sudarana disc and
others; varaexcellent; mrti-madbhiin personified forms; iraon their heads; stha
situated; cihnaiwith signs; parievyamambeing served.
TRANSLATION
The goddess Dhara, in her hand a vessel to catch the remnants of betel nut, constantly
worshiped the Lord with messages in sidelong glances. And the Lords excellent weapons like
Sudarana served Him in beautiful personified forms, their identities marked by symbols on
their heads.
COMMENTARY
Dhara, or Bhmi, is the second goddess of fortune, whose expansion is the presiding deity
of the earth. While Ram served Lord Nryaa His pn, Dhara stood by to receive the
remnants He would spit into a vessel meant for that purpose.
BB 2.4.72
TEXT 72
TEXT
cmara-vyajana-pdukdikar-paricchada-gaollasat-karai
sevakai sva-sadair avasthitair
vta paricaradbhir dart
SYNONYMS
cmarayak-tail; vyajanafans; pdukaslippers; dikaand so on; rtranscendental;
paricchadaof paraphernalia for worship; gaawith groups; ullasatbeautified; karai
whose hands; sevakaiby servants; sva-sadaisimilar to Him; avasthitaistanding;
vtamsurrounded; paricaradbhiwho were rendering personal services; dart
reverently.

TRANSLATION
Servants stood about Him, surrounding Him and worshiping Him with great respect, their
appearance like His, their hands beautified by transcendental items for His service, like
slippers and yak-tail fans.
BB 2.4.73
TEXT 73
TEXT
bhakty natai ea-supara-vivaksendibhi prada-varga-mukhyai
ktvjali mrdhny avatihamnair
agre vicitroktibhir yamnam
SYNONYMS
bhaktywith

devotion;

nataibowed

down;

eaby

ea;

suparaGarua;

vivaksenaVivaksena; dibhiand others; pradaof associates; vargagroups;

mukhyaichief; ktvmaking; ajalimjoined palms; mrdhnion their heads;
avatihamnaistanding;

agrein

front;

vicitracolorful;

uktibhiwith

words;

yamnambeing praised.
TRANSLATION
ea, Garua, Vivaksena, and the other leaders of His many groups of attendants bowed
down before Him with devotion, stood before Him with palms joined above their heads, and
praised Him in wonderful poetic language.
COMMENTARY
Along with ea, Garua, and Vivaksena, other main servants of Nryaa were present,
such as Nanda and Sunanda, Jaya and Vijaya, and Bala and Prabala. All of them together,
ea and the others, are called the gadhyakas, or leaders of the various groups of the
Lords servants. The Eighth Canto of rmad-Bhgavatam (8.21.1617) confirms:
nanda sunando tha jayo
vijaya prabalo bala
kumuda kumudka ca
vivaksena patattrir
jayanta rutadeva ca
pupadanto tha stvata

Nanda and Sunanda, Jaya and Vijaya, Bala and Prabala, Kumuda and Kumudka are all
associates of Lord Viu, and so also are Vivaksena, Patattrir [Garua], Jayanta, rutadeva,
Pupadanta, and Stvata.
BB 2.4.74
TEXT 74
TEXT
r-nradasydbhuta-ntya-vgtdi-bhag-maya-cturbhi
tbhy priybhy kamal-dharbhy
srdha kadcid vihasantam uccai
SYNONYMS
r-nradasyaof r Nrada; adbhutawonderful; ntyaof the dancing; vplaying of
the v; gtasinging; diand so on; bhag-mayaentertaining; cturbhiby the
cleverness; tbhymwith the two; priybhymbeloved consorts; kamal-dharbhym
Kamal and Dhar; srdhamtogether; kadcitsometimes; vihasantamlaughing;
uccailoudly.
TRANSLATION
r Nradas dancing and his expert singing and v playing created such clever
entertainment that the Lord and His two consorts, Ram and Dhara, sometimes laughed out
loud.
COMMENTARY
Lakm, or Ram, is also called Kamal, and Dhara is also called Dhar.
BB 2.4.75
TEXT 75
TEXT
sva-bhakta-vargasya tad-eka-cetasa
kadcid nanda-viea-vddhaye
prasrya pdmbuja-yugmam tmana
samarpaenaiva lasantam adbhutam
SYNONYMS
svaHis; bhakta-vargasyaof the many devotees; tatfixed on Him; ekaonly; cetasa
whose hearts; kadcitsometimes; nandaof ecstasy; vieaspecial; vddhayefor
increasing; prasryaextending; pda-ambujaof lotus feet; yugmamthe pair; tmana

of Himself; samarpaenaas an offering; evaindeed; lasantamappearing splendid;

adbhutamwonderful.
TRANSLATION
To add to the special ecstasy of His devotees, whose hearts are fixed only on Him, from time
to time the Lord extended both His lotus feet as a way of offering Himself. In this way He
exhibited His splendor.
COMMENTARY
In this verse the word tmana (of Himself) can indicate either that He offered His devotees
His feet or that He offered Himself. Of course, the Lord cannot literally give His feet away,
but His feet are the property of the Vaiavas. This is described by Lord Brahm in the Third
Canto of rmad-Bhgavatam (3.8.26):
pus sva-kmya vivikta-mrgair
abhyarcat kma-dughghri-padmam
pradarayanta kpay nakhendumaykha-bhinnguli-cru-patram
The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards
achieved by devotional service free from material contamination. Such awards are for those
who worship Him in pure devotion. The splendor of the transcendental rays from His
moonlike toenails and fingernails appeared like the petals of a flower. For those who worship
the Lords lotus feet with the desire to obtain them as their own possession, and who follow
the methods of pure devotional service, beginning with hearing and chanting, the Lord kindly
reveals His feet by raising them slightly. He takes the trouble to do this because He cannot
help but think of how to benefit His devotees.
BB 2.4.76
TEXT 76
TEXT
tad-darannanda-bharea te
vismtya ik bata pradnm
gopla he jvitam ity abhka
kroann adhva parirambhaya
SYNONYMS
tatthat; daranafrom seeing; nandaof bliss; bhareaby the weight; temof them;
vismtyaforgetting;

ikmthe

instructions;

bataoh;

pradnmthe

Lords

associates; goplaGopla; heO; jvitamlife; itithus; abhkamrepeatedly;

kroanshouting; adhvamI ran; parirambhayato embrace.
TRANSLAtION
The fullness of the ecstasy this sight brought on made me forget what the attendants of the
Lord had instructed me. I cried out again and again, O Gopla, my life and soul! and I ran
forward to embrace the Lord.
COMMENTARY
Having chanted the ten-syllable mantra of Lord Gopla for so long, Gopa-kumra was used to
worshiping the Lord with natural spontaneity, and now he impulsively expressed his love in a
way unusual for Vaikuha. Forgetful of all ideas of awe and reverence, he ran forward with
open arms to embrace his Lord.
BB 2.4.77
TEXT 77
TEXT
phe sthitair vija-varair dhtas tair
dno mah-kku-kula prakurvan
premtirekea vinirjito ha
samprpya moha nyapata tad-agre
SYNONYMS
pheat His side; sthitaiwho were standing; vijaof wise persons; varaiby the
best; dhtaheld back; taiby them; dnamorose; mahgreat; kkuof cries of
distress; kulama series; prakurvanmaking; premaof love; atirekeaby an excess;
vinirjitadefeated; ahamI; samprpya mohambecoming unconscious; nyapatamI
fell; tatof Him; agrein front.
TRANSLATION
Some discerning attendants who were standing at the Lords side held me back, and I was
heartbroken. I cried out in helpless distress again and again, overcome by my own excessive
love, and fell unconscious in front of the Lord.
BB 2.4.78
TEXT 78
TEXT
utthpya tair eva balc cirea
saj prato ru-nipta-vighnam
sammrjanenbhibhavan karbhy

netre prayatnd udamlaya dve

SYNONYMS
utthpyabeing raised; taiby them; evaindeed; baltwith effort; cireaafter some
time; sajmto consciousness; pratabrought back; aruof tears; niptaof the
falling; vighnamthe obstruction; sammrjanenaby wiping off; abhibhavansubduing;
karbhymwith my two hands; netremy eyes; prayatntwith difficulty; udamlayamI
opened; dvetwo.
TRANSLATION
With some effort, those attendants lifted me up, and after some time I regained my
consciousness. I wiped away with my hands the flood of tears that blocked my sight, and with
difficulty I finally opened my eyes.
BB 2.4.79
TEXT 79
TEXT
tvad daylu-pravarea tena
snehena gambhra-mdu-svarea
svastho bhavgaccha javena vatsetydy ucyamna rutavn vaco ham
SYNONYMS
tvatjust then; dayluof merciful persons; pravareaby the greatest; tenaHim;
snehenaaffectionately; gambhradeep; mduand gentle; svareawith a voice;
svastharestored to a good condition; bhavaplease be; gacchacome here; javena
quickly; vatsadear boy; iti-dilike this and so on; ucyamnambeing spoken;
rutavnheard; vacathe words; ahamI.
TRANSLATION
Then I heard the Lord, that best of merciful persons, tell me in a deep, gentle voice, Please
come back to your senses. Dear boy, come here quickly!
COMMENTARY
From the moment Gopa-kumra fell unconscious Lord Nryaa had been calling to him, but
Gopa-kumra was able to hear Him only after regaining consciousness. The Lord also told
him, Please give up this reverence for Me. Lets talk together as friends.
BB 2.4.80
TEXT 80
TEXT

harasya kh param tato gato

ntyan mahonmda-ghta-van muhu
bhrayann ambhi parama-praysata
samprpita sthairyam atha prabodhita
SYNONYMS
harasyaof joy; khmthe limit; parammhighest; tatathen; gataobtaining;
ntyandancing; maha-unmdaby great insanity; ghta-vatas if seized; muhu
repeatedly; bhrayanstumbling; ambhiby them; paramasupreme; praysatawith
endeavor; samprpitaattained; sthairyama sober condition; athathen; prabodhita
awakened.
TRANSLATION
I then felt the highest limit of joy. I danced all around as if seized by madness, and stumbled
about. But with great endeavor the Lords servants calmed me down, and at last I awakened
from that trance.
COMMENTARY
Hearing those words from Lord Nryaa drove Gopa-kumra apparently insane. In truth,
however, this insanity was the perfection of clear consciousness, in which the one who
suffers feels the ultimate extreme of happiness.
BB 2.4.81
TEXT 81
TEXT
r-bhagavn uvca
svgata svgata vatsa
diy diy bhavn may
sagato tra tvad-ky
ciram utkahitena hi
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead said; su-gatam su-gatam
welcome, welcome; vatsadear son; diy diyby good fortune, by good fortune;
bhavnyour good self; mayby Me; sagatamet; atrahere; tvatyou; kymto
see; ciramfor a long time; utkahitenawho was anxious; hicertainly.
TRANSLATION
The Supreme Lord said: Welcome, welcome, my dear boy! I am fortunatemost fortunate
to meet you here. For so long I have been eager to see you!

COMMENTARY
Hoping to calm Gopa-kumra, the most compassionate Lord greeted him as a welcome guest.
The Lord stated honestly that He had been waiting a long time for Gopa-kumra to come to
Vaikuha.
BB 2.4.82
TEXT 82
TEXT
bahni gamitny aga
janmni bhavat sakhe
kathacid api mayy bhimukhya kicid akri na
SYNONYMS
bahnimany; gamitnipassed; agadear one; janmnibirths; bhavatby you;
sakheO friend; kathacit apisomehow; mayby Me; bhimukhyamturning the face
toward; kicitany; akriwas done; nanot.
TRANSLATION
My dear friend, you have passed many lifetimes without paying any attention to Me at all.
BB 2.4.83
TEXT 83
TEXT
asminn asminn ihehaiva
bhave bhv mad-unmukha
ity ay tavtyanta
nartito smi sadja-vat
SYNONYMS
asminin this one; asminin this one; ihain this; ihain this; evajust; bhavebirth;
bhvhe will be; matMe; unmukhawith face turned towards; iti-aywith this
hope; tavayour; atyantamcompletely; nartitamade to dance; asmiI have been;
sadalways; aja-vatlike a fool.
TRANSLATION
For so long, hope had me dancing like a fool, thinking, Perhaps in this lifetime, or this, or
this, or this, he will finally turn his face towards Me.
COMMENTARY

Even though Gopa-kumra had forgotten his Lord for many lifetimes, the Lord had never
forgotten him. The Lord wanted Gopa-kumra to know this, and also to know how eager the
Lord had always been to regain the association of His devotee.
BB 2.4.84
TEXT 84
TEXT
chala ca na labhe kicid
yendya pariplayan
nibandha sva-kta bhrtar
naymy tmana padam
SYNONYMS
chalampretext; caand; na labheI did not find; kicitany; yenaby which; dyam
original; pariplayanobserving; nibandhamthe restriction; svaby Myself; ktam
created; bhrtaO brother; naymiI could bring; tmanaMy; padamto the abode.
TRANSLATION
But I could find no pretext on which to bring you to My abode, dear brother, and still follow
the timeless laws that I Myself have created.
COMMENTARY
Since the Supreme Lord is all-powerful, why didnt He simply find a way to bring Gopakumra to Him sooner? The Lord establishes the laws of the universe, which are enunciated in
the Vedas and other scriptures, and He chooses to adhere to His own restrictions. As long as
living entities want to control and enjoy their own world, He does not interfere. Only when
they show, by calling out His names, that they want to return to Him does He again reveal
Himself. In previous lives, Gopa-kumra had never chanted the names of Lord Nryaa,
even unintentionally or in jest. Had he at least vibrated a shadow of the Lords name, he could
have been delivered, like Ajmila. In any case, now Gopa-kumra is finally returning home.
BB 2.4.85
TEXT 85
TEXT
tat te mayy akp vkya
vyagro nugraha-ktara
andi setum ullaghya
tvaj-janmedam akrayam
SYNONYMS

tatthat; teyour; mayion Me; akpmlack of mercy; vkyaconsidering; vyagra

impatient; anugrahato receive mercy; ktaraanxious; andimbeginningless; setum
the code of behavior; ullaghyatransgressing; tvatyour; janmabirth; idamthis;
akrayamI caused.
TRANSLATION
You showed Me no mercy, and as I considered this I grew impatient, full of anxiety to receive
your favor. So I transgressed My eternal code of conduct and arranged for you to take your
current birth.
BB 2.4.86
TEXT 86
TEXT
rmad-govardhane tasmin
nija-priyatamspade
svayam evbhava tta
jayantkhya sa te guru
SYNONYMS
rmatdivine; govardhanein Govardhana; tasminthat; nijaMy; priya-tamamost
beloved; spadeabode; svayamMyself; evaindeed; abhavamI became; ttadear
boy; jayanta-khyanamed Jayanta; sahe; teyour; guruspiritual master.
TRANSLATION
Dear boy, in that divine district of Govardhana, My most beloved abode, I Myself became
your guru, known by the name Jayanta.
COMMENTARY
The Lord does not interfere with the independence of the rebellious jvas. He mostly leaves
the responsibility for reforming them to the Vedas and Vaiavas. But ultimately it is His
mercy that saves the conditioned souls. The Supreme Lord interfered with Gopa-kumras
karma by making Gopa-kumra take birth at Govardhana Hill. In the words of Lord Brahm,
ye sa ea bhagavn dayayed ananta
sarvtmanrita-pado yadi nirvyalkam
te dustarm atitaranti ca deva-my
nai mamham iti dh va-gla-bhakye
Anyone specifically favored by the Supreme Personality of Godhead due to unalloyed
surrender unto His service can overcome the insurmountable ocean of illusion and understand
Him. But those who are attached to the body, which is meant to be eaten at the end by dogs

and jackals, cannot do so. (rmad-Bhgavatam 2.7.42) Only when the Personality of
Godhead r Ka grants His unconditional kindness can one take wholehearted refuge of the
Lords lotus feet and cross beyond the ocean of illusion, otherwise impossible to cross. In this
verse from the Second Canto, the verb atitaranti (they cross beyond) is followed by the
word ca (and), which implies that besides liberation the surrendered devotees of the Lord
also achieve r Vaikuha, an attainment that makes liberation seem unimportant. Thus,
Vaikuha can be attained by those whose self-identification resides not in the material body,
fated to be eaten by dogs and jackals, but in the company of the Supreme Lords dedicated
servants.
BB 2.4.87
TEXT 87
TEXT
kma drgha-tama me dya
cirt tva samapraya
svasya me pi sukha puann
atraiva nivasa sthira
SYNONYMS
kmamthe desire; drgha-tamamlong-held; meMy; adyatoday; cirtafter a long
time; tvamyou; samaprayahave fulfilled; svasyayour own; meMy; apialso;
sukhamhappiness; puannourishing; atrahere; evaonly; nivasaplease reside;
sthirapermanently.
TRANSLATION
Today you have at last fulfilled the desire I have harbored for so long. Please nourish your
happiness and Mine by staying here forever.
COMMENTARY
Here the Lord says in all humility, What good have I ever done for you? But you have done
the greatest good for Me by coming here. The Lord hopes that Gopa-kumra will forget the
discontentment that has impelled him to wander from one place to another and will instead
choose to remain in Vaikuha.
BB 2.4.88
TEXT 88
TEXT
r-gopa-kumra uvca
etac-chr-bhagavad-vkya-

mah-pya-pnata
matto ha naka stotu
kartu jtu ca kicana
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; etatthese; r-bhagavatof the Supreme
Lord; vkyaof the words; mah-pyathe very intoxicating beverage; pnataby
drinking; mattamaddened; ahamI; na aakamwas not able; stotumto offer praise;
kartumto do; jtumto understand; caand; kicanaanything.
TRANSLATION
r Gopa-kumra said: Maddened by drinking the beverage of the Supreme Lords words, so
intoxicating, I was unable to offer Him praise, or to understand or do anything.
BB 2.4.89
TEXT 89
TEXT
agre sthit tasya tu veu-vdak
goprbha-ve katicin may sam
vsya vivsya ca veu-vdane
prvartayan snigdha-tar vikya mm
SYNONYMS
agrein front; sthitsituated; tasyaof Him; tuand; veu-vdakflute players;
gopa-arbhaof cowherd boys; vewith dress; katicita few; may samtogether
with me; vsyaencouraging; vivsyagaining the trust; caand; veuof flutes;
vdanein the playing; prvartayanmaking begin; snigdha-tarvery affectionately;
vikyapulling; mmme.
TRANSLATION
Just in front of us appeared a number of flute players dressed as cowherds like me. They very
affectionately encouraged me, gained my trust, pulled me into their midst, and urged me to
play my flute.
BB 2.4.90
TEXT 90
TEXT
et sva-va bahudh nindayan
govardhandri-prabhav mah-priym
r-mdhava ta samatoaya mah-

vaidagdhya-sindhu sa-gaa kp-nidhim

SYNONYMS
etmthis; svamy; vamflute; bahudhin various ways; nindayanplaying;
govardhana-adrion Govardhana Hill; prabhavmborn; mah-priymvery dear; rmdhavamr

Mdhava;

tamHim;

samatoayamI

satisfied;

mahgreat;

vaidagdhyaof skillfulness; sindhumthe ocean; sa-gaamalong with His associates;

kpof mercy; nidhimthe reservoir.
TRANSLATION
In various styles I played this very dear flute of mine, born on Govardhana Hill, and in this
way I satisfied the ocean of all skillful arts, the reservoir of all mercy, r Mdhava, along
with His associates.
COMMENTARY
Gopa-kumra refers to this flute because he is holding it in his hand even while instructing
his student in Bhauma Vndvana. This implies that his flute, born a bamboo on Govardhana
Hill, is imperishable. Because the flute came from Govardhana, Gopa-kumras home, it is
very dear to him. His playing pleased the Supreme Lord, and as indicated by the name r
Mdhava (the husband of the goddess of fortune), when the Lord was pleased mother
Lakm was also pleased. Though Lord Nryaa is full in knowledge of all fine arts,
including flute playing, He is also the reservoir of all mercy, so rather than proudly refuse to
be entertained just because He is God, He kindly showed satisfaction with Gopa-kumras
performance.
BB 2.4.91
TEXT 91
TEXT
yath-kla tata sarve
nisaranto mah-riya
jay nirgamnicchu
yukty m bahir nayan
SYNONYMS
yath-klamat the appropriate time; tatathen; sarveall; nisarantaexiting; mahriyaof the supreme goddess of fortune; jayon the request; nirgamato leave;
anicchumnot wanting; yuktyby persuasion; mmme; bahioutside; nayanthey
led.
TRANSLATION

When the time came to stop, everyone, on the request of Lakmdev, started to leave, but I
didnt want to go. The devotees had to persuade me to let them escort me outside.
COMMENTARY
r Lakmdev told the devotees to leave because it was time for Lord Nryaas lunch and
for other important business. Only she remains with the Lord during His meals. Like every
housewife, Lakm manages the household affairs. And Lakm displays her supreme
opulences to provide the enjoyable comforts of Vaikuha life for the pleasure of her husband.
BB 2.4.92
TEXT 92
TEXT
tatrparasyeva mah-vibhtr
upasthits t parihtya dre
svaya satr tmani cprakya
goprbha-rpo nyavasa pureva
SYNONYMS
tatrathere; aparasya ivaas for another; mah-vibhttranscendental opulences;
upasthitwhich approached; tthem; parihtyakeeping away; drefar; svayam
themselves; satappearing; tmaniin me; caand; aprakyanot exhibiting; gopaarbhaof a cowherd boy; rpain the form; nyavasamI resided; purbefore; ivaas.
TRANSLATION
Though in Vaikuha I was approached, like everyone else, by transcendental opulences, I
avoided them. I refused to show even the splendors that spontaneously appeared within me. I
resided there in the same form I had always had, that of a cowherd boy.
COMMENTARY
Simply because he was living in Vaikuha, special powers appeared within him. But he
avoided exploiting them or even letting others see them.
BB 2.4.93
TEXT 93
TEXT
sac-cid-nanda-rps t
sarvs tatra vibhtaya
svdhn hi yath-kma
bhaveyu samprakit
SYNONYMS

sat-cit-nandaof eternity, knowledge, and bliss; rpwhose forms; tthey; sarv

all; tatrathere; vibhtayaopulences; sva-adhnunder ones control; hiindeed;
yath-kmamas one desires; bhaveyuthey become present; samprakitappearing.
TRANSLATION
In Vaikuha all opulences are purely spiritual, full in eternity, knowledge, and bliss.
Appearing whenever one desires, they willingly submit themselves to ones control.
COMMENTARY
The infinite varieties of the spiritual kingdom all share a common grounding in sac-cidnanda existence. But since the expression of opulence there depends on the desires of the
individual residents, one encounters immeasurable variety. Personal powers there are purely
spiritual, so the residents use them faultlessly, without the selfish manipulations employed to
enjoy ones senses in the material world.
BB 2.4.94
TEXT 94
TEXT
ittha tu vaibhavbhve
vaibhava vaibhave pi ca
akicanatva ghaate
vaikuhe tat-svabhvata
SYNONYMS
itthamthus; tubut; vaibhavaof opulence; abhvein the absence; vaibhavam
opulence; vaibhavein opulence; api caalso; akicanatvamthe quality of possessing
nothing; ghaateoccurs; vaikuhein Vaikuha; tatof that place; svabhvataby the
special nature.
TRANSLATION
Thus there is opulence even in what seems like its absence. And when opulence is visible, the
devotees still feel as if they possess nothing. That is the special nature of Vaikuha.
COMMENTARY
Every Vaikuha-vs has access to personal control over infinite energies, whether he
chooses to display them or not. Yet even when devotees in Vaikuha use their ability to
manifest wonderful things, they still feel meek and humble because they are just sparks of the
Supreme, from whom the sac-cid-nanda opulences of Vaikuha all expand. The devotees in
Vaikuha are free from the tendency to exploit other people and things for their own selfish
interests. This is the nature of Vaikuhait is free from the constraints (kuha) of material

bondage. As already stated, in that divine realm the all-pervasive spiritual nature coexists with
the infinite variety of ways to serve the Personality of Godhead.
BB 2.4.95
TEXT 95
TEXT
tathpi prvbhysasya
balena mahat prabho
bhajana khalu manye ha
dna-vtty sad sukham
SYNONYMS
tath apiin any case; prvaprevious; abhysasyaof the practice; balenaby the
influence; mahatstrong; prabhoof the Lord; bhajanamthe worship; khaluindeed;
manyeconsidered; ahamI; dnaas an insignificant person; vttybehaving; sad
always; sukhamhappily.
TRANSLATION
In any case, by the strong influence of my previous practice I continued to pay serious
attention to my worship of the Supreme Lord and always happily behaved like an
insignificant person.
COMMENTARY
Although Gopa-kumra could have felt proud to know himself equal in quality with Lord
Nryaa, he preferred to retain the genuine advantage of remaining humble. He was
convinced that his only real happiness lay in satisfying the Lord. From the beginning of his
devotional practice, he had always been unpretentious. Now even among the devotees of
Vaikuha he had a special destiny, and so he had to follow his nature.
BB 2.4.96
TEXT 96
TEXT
tad hdda parinicita may
dhruva svakykhila-janma-karmam
phalasya labhyasya kildhun par
sm sampt bhagavat-kp-bhart
SYNONYMS
tadthen; hdiin my heart; idamthis; parinicitamconcluded; mayby me;
dhruvamcertainly; svakyamy; akhilaall; janmaof births; karmamand activities;

phalasyaof the fruit; labhyasyaobtainable; kilaindeed; adhunnow; par smthe

ultimate limit; samptachieved; bhagavatof the Supreme Lord; kp-bhartby the
great mercy.
TRANSLATION
In my heart I then concluded that by the great mercy of the Lord I had now surely gained the
ultimate fruit to be acquired from all my prior births and endeavors.
COMMENTARY
Having described something of what had happened to him and what he had done in
Vaikuha, Gopa-kumra now hints at what had been going on in his mind. He had been
thinking that he had attained the complete perfection of his life.
BB 2.4.97
TEXT 97
TEXT
aho sukha kdg ida durham
aho pada kdg ida mahiham
aho mahcarya-tara prabhu ca
kdk tathcarya-tar kpsya
SYNONYMS
ahooh; sukhamhappiness; kdkwhat kind; idamthis; durhamunimaginable;
ahooh; padamabode; kdkwhat kind; idamthis; mahihamexalted; ahooh;
mahgreat; carya-tarawonderful; prabhumaster; caand; kdkwhat kind;
tathand; carya-tarmost wonderful; kpmercy; asyaHis.
TRANSLATION
Oh, what unimaginable happiness! What an exalted abode! What a wonderful master! And
how greatly wonderful His mercy!
COMMENTARY
Gopa-kumra uses the word idam (this) to express that he perceived these wonders directly.
But he does little more than show his astonishmentahobecause these glories of Vaikuha
cannot be compared with anything else. To persons who have yet to see them, very little can
be said. These glories cannot even be imagined, so they surely cannot be described.
BB 2.4.98
TEXT 98
TEXT
atha prabho cmara-vjantmik

sampa-sev kpaydhilambhita
nij ca va raayan sampnava
tad-kananda-bhara nirantaram
SYNONYMS
athathen; prabhoof the Lord; cmarawith a yak-tail fan; vjanafanning; tmikm
comprising; sampain close proximity; sevmthe service; kpayby His kindness;
adhilambhitaI obtained; nijmmy own; caand; vamflute; raayanplaying;
sampnavamI experienced; tatHim; kaaof seeing; nanda-bharamthe intense
bliss; nirantaramconstantly.
TRANSLATION
After some time, by the Lords kindness, I obtained the intimate personal service of fanning
Him with a cmara, and I constantly felt the bliss of seeing the Lord as I played for Him on
my flute.
COMMENTARY
At first Gopa-kumra could see Lord Nryaa only in brief audiences. After this initial
training, however, he was allowed a regular service at the Lords side. He earned this
privilege not by his own qualifications but by the Lords causeless mercy (kpay). In
addition, by virtue of being a naturally expert flute player, Gopa-kumra had the rare privilege
of entertaining Lord Nryaa.
BB 2.4.99
TEXT 99
TEXT
prvbhysa-vaennukrtaymi kadpy aham
bahudhoccair aye ka
gopleti muhur muhu
SYNONYMS
prvaprevious; abhysaof practice; vaenaby the habit; anukrtaymiwould chant;
kad apisometimes; ahamI; bahudhin various ways; uccailoudly; aye ka
goplaO Ka, Gopla; itithus; muhu muhuagain and again.
TRANSLATION
By the habit of my past practice, over and again I would sometimes loudly chant in various
ways, O Ka! Gopla!
COMMENTARY

These two names of the LordKa and Goplawere so dear to Gopa-kumra that he
found innumerable ways to chant them. And so as he enjoyed life in Vaikuha he was also
being prepared to move on to his higher destination. The seed of discontent with living in
Vaikuha was beginning to take root in his heart.
BB 2.4.100
TEXT 100
TEXT
gokulcarita csya
mah-mhtmya-darakam
parama-stotra-rpea
skd gymi sarvad
SYNONYMS
gokulain Gokula; caritamactivities; caand; asyaHis; mah-mhtmyathe greatest
glories; darakamrevealing; paramaexcellent; stotraof prayers; rpeain the form;
sktopenly; gymiI sang; sarvadalways.
TRANSLATION
I always sang openly, in excellent prayers, of His activities in Gokula, which reveal His
greatest glories.
COMMENTARY
Gokula is Vraja-bhmi, the land of Mathur. With the all-attractive performance of
sakrtana, Gopa-kumra described for Lord Nryaa the Lords own childhood pastimes in
Gokula.
BB 2.4.101
TEXT 101
TEXT
tatratyair bahir gatya
tair hasadbhir aha muhu
snehrdra-hdayair ukta
ikayadbhir iva sphuam
SYNONYMS
tatratyaiby the residents of the place; bahioutside; gatyacoming; taiby them;
hasadbhiwho were laughing; ahamI; muhuoften; snehaby affection; rdra
melting; hdayaiwith hearts; uktatold; ikayadbhiwho were giving instruction;
ivaas if; sphuamopenly.

TRANSLATION
The residents of that place, laughing with hearts melted by affection, often came to me when I
was outside the Lords presence and spoke to me in no uncertain terms, like teachers
instructing a student.
BB 2.4.102
TEXT 102
TEXT
r-vaikuha-vsina cu
maiva sambodhayeea
m ca sakrtayes tath
upalokaya mhtmyam
ananta tv adbhutdbhutam
SYNONYMS
r-vaikuha-vsina cuthe residents of r Vaikuha said; mdo not; evamthus;
sambodhayaaddress; a-amthe Lord of lords; mnor; caand; sakrtayeshould
you sing His praises; tathso; upalokayaplease sing with standard prayers;
mhtmyamHis glories; anantamunlimited; tubut; adbhuta-adbhutammost amazing.
TRANSLATION
The residents of r Vaikuha said: You should not address the Lord of lords like this! And
dont sing His praises that way. Just recite the standard prayers about His unlimited, most
amazing glories.
COMMENTARY
The Vaikuha devotees disliked hearing Lord Nryaa addressed in such familiar ways as
My dear Ka! and Hey Gopla! In fact, they disapproved of addressing Him by name at
all. They felt uncomfortable hearing songs that focused on the Lords childhood pastimes in
Gokula. They wanted to hear the Lord glorified in the Vaikuha style.
BB 2.4.103
TEXT 103
TEXT
sahryaiva dun
in planya ca
kasa vacayatnena
gopatva myay ktam
SYNONYMS

sahryafor annihilating; evaindeed; dunmof the wicked; inmof civilized

persons; planyafor protecting; caand; kasamKasa; vacayatwho was
cheating; anenaby Him; gopatvamthe condition of being a cowherd boy; myayby
His illusory energy; ktamcreated.
TRANSLATION
To annihilate the wicked and protect the civilized, and to cheat Kasa, the Lord disguised
Himself as a cowherd, by His illusory energy.
COMMENTARY
As far as these Vaikuha-vss are concerned, the Lord only pretends to be a cowherd boy in
order to deceive the evil King Kasa of Mathur. Ka had to cheat Kasa to get rid of
wicked demons like Ptan and protect decent persons like r Vasudeva. But Gopa-kumras
advisors honestly believe that the Supreme Lord of all lords is never actually such a degraded
creature as a cowherd.
BB 2.4.104
TEXT 104
TEXT
myy varana csya
na bhaktair bahu manyate
bhakty-rambhe hi tad yukta
tena na styate prabhu
SYNONYMS
myyabout the illusory nature; varanamdescription; caand; asyaHis; nanot;
bhaktaiby His devotees; bahu manyateis regarded highly; bhaktiof devotional
practice; rambhein the beginning; hicertainly; tatthat; yuktamuseful; tenaby that;
nanot; styateis glorified; prabhuthe Lord.
TRANSLATION
Devotees of the Lord have little regard for tales of His illusory affairs. Such narrations may
be suitable in the beginning of devotional practice, but they do not factually glorify the Lord.
COMMENTARY
My means illusion, magic, or deception. The Supreme Lord may sometimes play
tricks by pretending to assume forms that are not actually His eternal forms (svarpas). For
example, Lord Viu showed Himself disguised as Mohin, the most attractive woman, but in
fact the Personality of Godhead is always male, never female. His real feminine counterpart

has her own identity. Well-informed Vaiavas, therefore, do not take the Lords illusory
shows very seriously.
A person dissatisfied with this argument might counter that the descriptions of the Lords
illusory activities are indeed heard and appreciated by knowledgeable Vaiavas. He might
even quote a statement by the first spiritual master of all Vaiavas in the material world,
Lord Brahm:
my varayato muya
varasynumodata
vata raddhay nitya
myaytm na muhyati
The Supreme Lords illusory activities in association with His different energies should be
described, appreciated, and heard in accordance with the Lords teachings. If this is done
regularly with devotion and respect, one is sure to get out of the Lords illusory energy.
(Bhgavatam 2.7.53)
In reply to this objection, the Vaikuha-vss argue that accounts of the Lords illusory
activities are suitable only for beginners in devotional practice. Such narrations about the
Lords My, including His pastimes in Gokula on earth, are not fit for glorifying the
almighty Lord of Vaikuha.
BB 2.4.105
TEXT 105
TEXT
tev eva kecid avadan
durbodhcaritasya hi
llaik spi tat tasy
na doa krtane mata
SYNONYMS
teuamong them; evaindeed; kecitsome; avadansaid; durbodhabeyond logical
explanation; caritasyaof Him whose activities; hiindeed; llpastime; eka certain;
sthis; apialso; tattherefore; tasyof that; nano; doafault; krtanein
glorification; mataconsidered.
TRANSLATION
But some of those residents of Vaikuha said, Among the Lords inconceivable activities
those playful pastimes are also His, so there is no fault in chanting about them.
COMMENTARY

One group of Vaikuha-vss maintained that the Lords pastimes as a cowherd are His
eternal lls rather than temporary shows of My like the creation of the material world. The
other group might have questioned what pleasure there could be in pastimes where the Lord
has to run in fear from His mother, cry for her breast milk, labor at tending cows, and wander
in forests that are strewn with thorns. The answer is simply that the Lords activities are
durbodha, beyond logical analysis.
BB 2.4.106
TEXT 106
TEXT
kaicin mahadbhis tn sarvn
nivryoktam ida ru
kim eva nigadyeta
bhavadbhir abudhair iva
SYNONYMS
kaicitby some; mahadbhivery exalted devotees; tnof them; sarvnall; nivrya
stopping; uktamsaid; idamthis; ruangrily; ah; kimwhy; evamthus;
nigadyetashould be said; bhavadbhiby you; abudhaideprived of intelligence; iva
as if.
TRANSLATION
Then a few extremely exalted devotees stopped all the others and angrily said, Really! Why
are you talking like this, as if you had no intelligence?
BB 2.4.107
TEXT 107
TEXT
kasya bhakta-vtsalyd
yasya kasypi karmaa
sakrtana mahn eva
gua r-prabhu-toaa
SYNONYMS
kasyaof Ka; bhaktato His devotees; vtsalytbecause of His compassion; yasya
kasya apiany at all; karmaaof activities; sakrtanamthe chanting; mahngreat;
evaonly; guabeneficial; r-prabhuour divine master; toaasatisfying.
TRANSLATION

Ka is so kind to His devotees that sakrtana of any of His activities is glorious and
beneficial, and satisfying to our divine master.
COMMENTARY
Now the Vaikuha-vss who best understand the Supreme Lords glories are speaking. All
the Lords pastimes are transcendental, and to glorify any of them is auspicious because the
Lord enacts them for the benefit of His devotees. As He has said in His own words:
muhrtenpi sahartu
akto yady api dnavn
mad-bhaktn vinodrtha
karomi vividh kriy
darana-dhyna-sasparair
matsya-krma-vihagam
svny apatyni puanti
tathham api padmaja
Although I can annihilate all the Dnavas within a few minutes, I perform various pastimes
just to entertain My devotees. Just as the fish, the tortoise, and the bird nourish their offspring
by respectively watching them, meditating on them, and keeping them in physical contact, so
do I maintain My devotees, O lotus-born Brahm. (Padma Pura)
None of the Supreme Lords activities, therefore, are creations of My, material illusion, nor
are they purposeless like the games of children. Different devotees, however, understand the
Lords pastimes in different ways. Among the residents of Vaikuha now speaking with
Gopa-kumra, we can discern three different groups with three different mentalities. The first
group consider the informal pastimes of Vraja incompatible with the mood of Vaikuha, the
second are more liberal, and the third ardently refuse to discriminate against any of the Lords
pastimes.
The devotees in Vaikuha have these different attitudes for two reasons: First, bhakti takes
on different qualities in accordance with the various disciplines performed to achieve it, such
as the cultivation of knowledge. Second, the Personality of Godhead, for His various
pastimes, requires different moods in His devotees.
In any case, none of the Vaikuha devotees have said anything wrong. Without a doubt, pure
devotional service in any form can earn one the highest benefit, even entrance into r
Vaikuha-dhma. This has already been logically established, and it will be further discussed
in later chapters of Bhad-bhgavatmta.
BB 2.4.108

TEXT 108
TEXT
r-gopa-kumra uvca
tem etdair vkyair
dau lajj mamjani
pact toas tathpy antar
mano tpyan na sarvata
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; temof them; etdaiby such;
vkyaiwords; dauat first; lajjembarrassment; mamamy; ajaniwas born;
pactthen; toasatisfaction; tath apinonetheless; antainwardly; manamy
heart; atpyat nawas not placated; sarvatacompletely.
TRANSLATION
r Gopa-kumra said: At first the words of the Vaikuha-vss had made me feel
embarrassed. Then I felt satisfied, although in truth the inner core of my heart was not fully
appeased.
COMMENTARY
The opinion of the first group of devotees embarrassed Gopa-kumra. That of the last group
made him feel much more satisfied. To hear the Vaikuha-vss disagree over the importance
of glorifying the Lords pastimes in Gokula had pained him like a thorn in his heart. He had
even heard some of them belittle Kas vraja-ll. But he had not heard a single word
describing the pastimes he cherished most. Later his mind will be pacified when he hears
philosophical conclusions from r Nrada that vibrate the sympathetic strings of his heart.
BB 2.4.109
TEXT 109
TEXT
nijea-daivata-rmadgopla-carabjayo
tdg-rpa-vinodder
anlokc ca dna-vat
SYNONYMS
nijamy own; ia-daivataof the worshipable Lord; rmat-goplar Gopla; caraaabjayoof the lotus feet; tdksuch; rpaform; vinodapastimes; deand so on;
anloktdue to not seeing; caand; dna-vatas if discouraged.

TRANSLATION
I felt somewhat discouraged that I couldnt see the unique form, pastimes, and other features
of the lotus feet of my worshipable Lord, r Gopla.
COMMENTARY
In Vaikuha Gopa-kumra couldnt see r Goplas pastimes, His unique entourage and
paraphernalia, His special kindness, or the special ways He plays with His devotees. But as
indicated by the suffix -vat (as if), Gopa-kumras disappointment was only apparent. There
is never any real discouragement in Vaikuha.
BB 2.4.110
TEXT 110
TEXT
tarhy eva sarva-ja-iromai prabhu
vaikuha-ntha kila nanda-nandanam
lakm dhar ckalaymi rdhik
candrval csya gan vrajrbhakn
SYNONYMS
tarhithen; evabut; sarva-jaof omniscient persons; ira-maimthe crest jewel;
prabhumthe Supreme Lord; vaikuha-nthamthe Lord of Vaikuha; kilaindeed;
nanda-nandanamas the darling son of Mahrja Nanda; lakmmLakm; dharm
Dhar; caand; kalaymiI would see; rdhikmas Rdhik; candrvalmCandrval;
caand; asyaHis; ganassociates; vrajaof Vraja; arbhaknas boys.
TRANSLATION
But then I would see Lord Vaikuha-ntha, the most exalted knower of everything, as the
darling son of Nanda Mahrja, see Lakm and Dhar as Rdhik and Candrval, and see the
Lords personal attendants as the young boys of Vraja.
COMMENTARY
As soon as Gopa-kumras mind would begin to complain, his vision would change. He
would see Lord Nryaa as Ka, His two consorts as the chief gops of Vraja, and His
attending servants as cowherd boys. Not that Gopa-kumra produced this transformation by
his own mental power; rather, it was done by Lord Nryaa, who is sarva-ja-iromai (the
best knower of everything) and prabhu (the supreme master). Since Lord Nryaa is the
greatest of all omniscient mystics, He knew that Gopa-kumras mind was disturbed. And
since the Lord has all divine energies at hand, He easily made this arrangement to relieve
Gopa-kumras anxiety.

BB 2.4.111
TEXT 111
TEXT
tathpy asy vraja-kmy
prabhu sa-parivrakam
viharanta tath neke
khidyate smeti man-mana
SYNONYMS
tath apinonetheless; asymin that; vraja-kmymland of Vraja; prabhumthe Lord;
sa-parivrakamwith His companions; viharantamplaying; tathso; na keI did not
see; khidyate smawas sad; itithus; matmy; manamind.
TRANSLATION
Yet my mind would still feel sad because I couldnt see the Lord and His companions play as
they do here in the land of Vraja.
BB 2.4.112
TEXT 112
TEXT
kadpi tatropavaneu llay
tath lasanta niciteu go-gaai
paymy amu karhy api prva-vat sthita
nijsane sva-prabhu-vac ca sarvath
SYNONYMS
kad apisometimes; tatrathere; upavaneuin the gardens; llaywith His pastimes;
taththus; lasantampresent; niciteuwhich were filled; goof cows; gaaiwith
groups; paymiI saw; amumHim; karhi apisometimes; prva-vatas before;
sthitamsituated; nijaon His; sanethrone; sva-prabhu-vatlike my Lord; caand;
sarvathin all respects.
TRANSLATION
Occasionally in the gardens of Vaikuha I would see my Lord appear as in Vraja, performing
His pastimes, and I would see the gardens filled with herds of cows. At other times I would
see Him sitting as usual on His throne in all splendor, but looking just like my Lord Gopla.
COMMENTARY
Sometimes Gopa-kumra caught glimpses of Lord Nryaa playing in the Vaikuha gardens
like a cowherd managing his cows. Even inside the Lords grand palace, where the Lord sat

on His best of thrones, flanked by devotees like Lakm, Dhara, ea, and Garua, Gopakumra sometimes saw Him appearing like r Madana-gopla in all aspects of His dress,
entourage, and other features.
BB 2.4.113
TEXT 113
TEXT
tathpi tasmin paramea-buddher
vaikuha-lokgamana-smte ca
sajyamndara-gauravea
tat-prema-hny sva-mano na tpyet
SYNONYMS
tath apieven so; tasminin Him; parama-aas the Supreme Lord; buddhebecause
of the idea; vaikuha-lokato Vaikuha-loka; gamanaof coming; smtebecause of
the remembrance; caand; sajyamnaarising; daradue to the feelings of respect;
gauraveaand reverence; tatfor Him; premaof pure love; hnybecause of the
obstruction; svamy; manamind; na tpyetwas not satisfied.
TRANSLATION
Even so, because I knew that He was the Supreme Personality of Godhead, and because I
remembered that I had come to Vaikuha-loka, feelings of respect and reverence would arise
in me, and these would block my pure love and leave my mind dissatisfied.
COMMENTARY
Seeing Lord Nryaa as Madana-gopla pushed aside Gopa-kumras awareness that the
Lord was the almighty controller of everything, but then Gopa-kumra would remember that
he was in Vaikuha, where awe and reverence for the Lord predominate. Affected by the
mood of Vaikuha, Gopa-kumra was unable to feel the same free flow of prema as before.
BB 2.4.114
TEXT 114
TEXT
gopla-devt karu-viea
dhyne yam ligana-cumbandim
prpto smi ta hanta samakam asmd
psan vidye tad-asiddhito tra
SYNONYMS

gopla-devtfrom Gopla-deva; karuthe mercy; vieamspecial; dhynein

meditation; yamwhich; liganaembracing; cumbanakissing; dimand so on;
prpta asmiI have obtained; tamthat; hantaalas; samakamdirectly; asmtfrom
Him; psandesiring; vidyeI was agitated; tat that; asiddhitabecause of not
attaining; atrahere.
TRANSLATION
The special favors I had received from Gopla-deva in my meditationHis embraces, His
kisses, the mercy I had directly obtainedthough this is what I desired, oh, here I couldnt
have it, and so I felt afflicted.
COMMENTARY
Gopa-kumra expected the object of His devotion to reciprocate with affectionate embraces,
kisses, and intimate humorous talks, but these were not forthcoming from Lord Nryaa.
BB 2.4.115
TEXT 115
TEXT
kadcid o nirbhta prayti
kuto pi kaicit samam antarai
tadkhiln khalu tatra oko
bhaved abhvt prabhu-daranasya
SYNONYMS
kadcitsometimes; athe Lord; nirbhtamsecretly; praytiwent away; kuta api
somewhere; kaicitwith some; samamtogether; antaraiintimate associates; tad
then; akhilnmof everyone; khaluindeed; tatrathere; okagrief; bhavetthere
would be; abhvtbecause of the lack; prabhuthe Lord; daranasyaof seeing.
TRANSLATION
Sometimes the Lord would secretly go somewhere with a few of His intimate associates. Then
everyone else who had been near Him would lament, unable to see their master.
COMMENTARY
Couldnt Gopa-kumra feel assured that by the magical influence of life in Vaikuha even
his hopes for reciprocation might eventually be fulfilled? Perhaps, but he had other reasons to
feel unhappy.
BB 2.4.116
TEXT 116
TEXT

may sampcchyamna tadvtta vara-rahasya-vat

sagopayan na kacin me
samudghayati sphuam
SYNONYMS
mayby me; sampcchyamnambeing asked; tatthat; vttamsubject matter; vara
privileged; rahasya-vatas if a secret; sagopayanconcealing; na kacitno one; meto
me; samudghayatidivulged; sphuamclearly.
TRANSLATION
When I would ask what the Lord was doing on these outings, everyone would keep the facts
from me like privileged secrets. No one would disclose anything clearly.
COMMENTARY
Despite his earnest inquiries, no one told Gopa-kumra where Lord Nryaa had gone or
why. Anyone who knew was unwilling to discuss the subject openly, because making public
news of the private pastimes of the Supreme Lord could disrupt the reverential mood of
Vaikuha.
BB 2.4.117
TEXT 117
TEXT
tasminn eva kae tatrodite r-jagad-vare
dyamne sa santpo
nayed dharbdhir edhate
SYNONYMS
tasminat that; evavery; kaemoment; tatrathere; uditebecoming visible; r-jagatvarethe divine Lord of the universe; dyamnebeing seen; sathat; santpa
distress; nayetwould be finished; haraof joy; abdhithe ocean; edhateincreased.
TRANSLATION
Then, at the very moment I inquired, the Lord of the universe would reappear before us,
putting our distress to an end and enlarging our joy to an ocean.
COMMENTARY
From Gopa-kumras description it might seem that Vaikuha has unhappiness just like
everywhere else. But as we see here, the Lords absence was only momentary. As soon as the
devotees felt distress, the Lord returned. Time is subtler in Vaikuha than in the mortal

realm; an instant in Vaikuha equals the largest span of time in the mundane world. r
Maitreya describes this in rmad-Bhgavatam (3.11.38):
klo ya dvi-parrdhkhyo
nimea upacaryate
avyktasynantasya
hy ander jagad-tmana
The duration of the two parts of Brahms life is calculated to equal one nimea [less than a
second] for the Supreme Personality of Godhead, the unchanging, the unlimited, the cause of
all causes of the universe. This scale of comparative time is only metaphorical, yet such a
figurative sense of spiritual time contributes to the charm of the Supreme Lords lls in
Vaikuha. In reality, time in Vaikuha is not the kind of force it is in the material world;
time does not delimit the lifespan of residents in Vaikuha, because everything there is
eternal and infallible.
Lord Nryaas return from His excursions relieved His devotees from their anxiety and
expanded the ocean of their ecstasy, just as the moonrise expands the ecstasy of poets.
BB 2.4.118
TEXT 118
TEXT
yvat tvac ca vaikalya
manaso stu svabhva-jam
tal-loka-mahimodrekt
kyate rkd yath tama
SYNONYMS
yvatas long as; tvatso long; caand; vaikalyamdisturbance; manasaof my mind;
astuthere would be; svabhva-jamdue to its nature; tatthat; lokaof the world;
mahimof the splendors; udrektby the vastness; kyatewould be diminished; arkt
by the sun; yathas; tamadarkness.
TRANSLATION
Whenever my mind, by its own nature, would become disturbed, the vast splendors of the
Vaikuha world would dispel my agitation, as the sun dispels darkness.
COMMENTARY
Gopa-kumras mind remained restless because in Vaikuha he was unable to find the object
of his desire.
BB 2.4.119

TEXT 119
TEXT
yad kadcin nija-labhya-vastuno
nptyeva ht sdati prva-prva-vat
tad tadypariprat-ruj
nidnam jya nirasyate svayam
SYNONYMS
yadwhen; kadcitsometimes; nijamy; labhyadesirable; vastunaof the object;
anptydue to not attaining; ivaas if; htmy heart; sdatiwould suffer; prva-prva
many times before; vatas; tadthen; tadyathis; aparipratof feeling incomplete;
rujmof the disease; nidnamthe cause; jyarecognizing; nirasyatewould be
dispelled; svayamautomatically.
TRANSLATION
Whenever it seemed that I had not achieved the object of my desire, and when my heart
would therefore suffer, like many times before, I would remember the root cause of my
incompleteness, and that understanding itself would drive away the pain.
COMMENTARY
The dissatisfaction Gopa-kumra felt in Vaikuha had been arranged to help him progress
further, to a world even more special and dear. There he would discover the final success of
his worship of r Madana-goplas lotus feet. Meanwhile, the powerful influence of
Vaikuha kept him from feeling much distress, even though he had not yet attained his goal.
By his intelligence he could discern that the cause of his suffering was his desire to reach a
special place beyond even Vaikuha, and this understanding was enough to pacify him for
the time being. He knew that now that he had reached Vaikuha he would surely feel fully
satisfied, if not at once then after only a short while.
BB 2.4.120
TEXT 120
TEXT
etdt prpya-tama na kicid
vaikuha-vst kila vidyate nyat
sandeham at tvam apha kartu
nrhasy ato nya kim u pcchyat tat
SYNONYMS

etdtthan such; prpya-tamammore desirable to attain; nanot; kicitanything;

vaikuha-vstthan residence in Vaikuha; kilaindeed; vidyateexists; anyatother;
sandehamdoubt; atslight; tvamyou; apieven; ihain this matter; kartumto do;
na arhasiyou should not; atathus; anyaother; kim uwhy; pcchyatmshould be
asked; tatthat.
TRANSLATION
Have not the slightest doubt, I would tell my mind. There is no attainment more desirable
than living here in Vaikuha. So why even raise the question?
COMMENTARY
Gopa-kumra would address his own mind like this. No one should question the established
conclusion of the Vedas that Vaikuha is the highest destination of the soul.
BB 2.4.121
TEXT 121
TEXT
tasmd are cacala-citta buddhydypi svabhva tyaja drato tra
asmt para nsti para phala tat
nti par yukti-atena gaccha
SYNONYMS
tasmttherefore; areO; cacalafickle; cittaheart; buddhywith your intelligence;
adyatoday; apieven; svabhvamthis nature; tyajacast off; dratafar away; atra
here; asmtthan this; paramhigher; na astithere is not; paramhigher; phalama
fruit; tatthus; ntimpeace; parmhighest; yuktiof arguments; atenaby hundreds;
gacchayou should attain.
TRANSLATION
O fickle heart, now use your intelligence, therefore, to cast this lower nature far away. It
doesnt belong here. There is nothing greater than to reside in Vaikuha, no greater goal.
Consider the hundreds of arguments that support this truth, and achieve the highest peace.
BB 2.4.122
TEXT 122
TEXT
tad bodhayann eva vilokaymy aha
sva sac-cid-nanda-maya tath prabho
vaikuha-loke bhajant para sukha

sndra sadaivnubhavantam adbhutam

SYNONYMS
tatthat; bodhayangiving instruction; evaindeed; vilokaymisaw; ahamI; svam
myself; sat-cit-nanda-mayamcomposed of eternity, knowledge and bliss; tathand;
prabhoof the Lord; vaikuha-lokein Vaikuha-loka; bhajantfrom worshiping;
paramthe highest; sukhamhappiness; sndramintense; sadalways; ivaas if;
anubhavantamexperiencing; adbhutamamazing.
TRANSLATION
After thus instructing my mind, I would look at myself in my sac-cid-nanda form and see
myself constantly relishing what seemed the highest happiness, intense and amazing, from
worshiping the Supreme Lord in Vaikuha.
COMMENTARY
When Gopa-kumra thought about his situation rationally, he could pacify himself. But still
his heart would sometimes be helplessly drawn to remembrance of r Madana-gopla and
become agitated.
BB 2.4.123
TEXT 123
TEXT
eva kadcid udvigna
kadcid dharavn aham
vaikuhe nivasan do
nradenaikad raha
SYNONYMS
evamthus; kadcitsometimes; udvignadisturbed; kadcitsometimes; hara-vn
joyful; ahamI; vaikuhein Vaikuha; nivasanresiding; daseen; nradenaby
Nrada; ekadonce; rahain a secluded place.
TRANSLATION
Thus I resided in Vaikuha, sometimes joyful and sometimes disturbed. Then one day
Nrada found me in a secluded place.
BB 2.4.124
TEXT 124
TEXT
daylu-cmain prabhor mahpriyea tad-bhakti-rasbdhinmun

ubhinandya karea bhita

saspya v-suhd irasy aham
SYNONYMS
dayluof merciful persons; c-mainby the crest jewel; prabhoof the Supreme
Lord; mah-priyeaby the dearmost devotee; tatto Him; bhaktiof devotional service;
rasaof the tastes; abdhinthe ocean; amunby him; ubhaauspicious; iby
blessings; nandyadelighting; kareawith his hand; bhitaspoken to; saspya
touching; v-suhdwhose companion is the v; irasion the head; ahamI.
TRANSLATION
That crest jewel of merciful persons, the Lords dearmost devotee, is an ocean of the tastes of
the Lords devotional service. He delighted me by blessing me and touching my head with his
hand, which held its friend the v. And then he spoke to me.
BB 2.4.125
TEXT 125
TEXT
r-bhagavan-nrada uvca
bho gopa-nandana rmadvaikuhenukampita
mukha-mlny-din kicic
chocan dna ivekyase
SYNONYMS
r-bhagavat-nrada uvcathe great master Nrada said; bhoO; gopa-nandanason of
a cowherd; rmatdivine; vaikuha-aby the Lord of Vaikuha; anukampitawho have
been graced; mukhaof your face; mlni-dinby the paleness and so on; kicitabout
something; ocanlamenting; dnaan unfortunate person; ivaas if; kyaseyou seem.
TRANSLATION
The great master Nrada said: My dear son of a cowherd, you have received the mercy of the
divine Lord of Vaikuha. Yet from signs like the paleness of your face you appear depressed,
like someone suffering misfortune.
COMMENTARY
Having obtained the favor of Lord Nryaa, Gopa-kumra cannot factually be in distress.
Nrada therefore senses something paradoxical. From Gopa-kumras paleness, distracted
glances, and deep sighs, he appears a victim of misfortune; but Nrada knows better than
merely to read these external signs.

BB 2.4.126
TEXT 126
TEXT
oka-dukhvako tra
katama syn nigadyatm
para kauthala me tra
yan na da sa kasyacit
SYNONYMS
okaof lamentation; dukhaand distress; avakaoccasion; atrahere; katama
how much; sytcan there be; nigadyatmplease tell; paramextreme; kauthalam
curiosity; memy; atrain this regard; yatwhat; nanot; daseen; sathat;
kasyacitin anyone.
TRANSLATION
Please tell me, what scope could there be for pain and sorrow here? I am most curious,
because here I have never seen anyone in such a state.
COMMENTARY
Gopa-kumra could simply say that he looks as he does because he is unhappy. But then
Nrada would have to ask him to explain, since pain and sorrow have never before shown
themselves in Vaikuha.
BB 2.4.127
TEXT 127
TEXT
r-gopa-kumra uvca
parampta suhc-chreha
ta prpya sva-gurpamam
hrda tad-vttam tmya
krtsnenkathaya tad
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; parama-ptamthe most authoritative
source of knowledge; suhtwell-wishing friend; rehamthe best; tamhim; prpya
obtaining; sva-guruto my own spiritual master; upamamequal; hrdamin my heart;
tatthat; vttamsubject; tmyamprivate; krtsnenain complete detail; akathayamI
described; tadthen.
TRANSLATION

r Gopa-kumra said: I was most fortunate to have met that greatest authority, the most
reliable of well-wishers, who was equal to my guru. And so I fully disclosed to him what was
in my heart.
COMMENTARY
For Gopa-kumra, Nrada was not only parama-pta, the most authoritative source of
knowledge, but also suht-reha, the best possible friend. These two qualifications made him
as good as Gopa-kumras dk-guru. Thus Gopa-kumra was not at all hesitant to share with
Nrada everything he was feeling.
BB 2.4.128
TEXT 128
TEXT
rutv tad akhila kicin
nivasya parito dau
sacrykya m prve
bravt sa-karua anai
SYNONYMS
rutvhearing; tatthat; akhilamall; kicita little; nivasyasighing; paritaaround;
dauhis eyes; sacryacasting; kyadrawing near; mmme; prveto his side;
abravthe said; sa-karuamcompassionately; anaiin a soft voice.
TRANSLATION
After hearing my whole story, Nrada sighed a little, glanced around, drew me near, and
compassionately spoke to me, in a soft voice.
COMMENTARY
Nrada could understand Gopa-kumras dissatisfaction because Nrada felt the same way.
Nrada thought himself unfortunate to be unable to achieve the special world above
Vaikuha. Being reminded of this by Gopa-kumra made him sad, but to avoid further
upsetting Gopa-kumra he hid his own distress. After looking all around to make sure they
were alone, he pulled Gopa-kumra to his side to tell him something confidential. Nrada felt
especially compassionate; in fact, he was fully absorbed in the ecstatic rasa called karua.
BB 2.4.129
TEXT 129
TEXT
r-nrada uvca
ita paratara prpya

kicin nstti yat tvay

manyate yukti-santaty
tat satya khalu nnyath
SYNONYMS
r-nrada uvcar Nrada said; itathan this place; para-taramhigher; prpyam
goal to obtain; kicitany; na astithere is not; itithus; yatwhat; tvayby you;
manyateis considered; yuktiof logical reasoning; santatyby a chain; tatthat;
satyamtrue; khaluindeed; nanot; anyathotherwise.
TRANSLATION
r Nrada said: By a chain of logical reasoning you have concluded that nothing is higher to
achieve than this abode, and you are certainly correct. The truth cannot be other than this.
BB 2.4.130
TEXT 130
TEXT
ya ca svyea-devasya
vinoda dhyna-sagatam
skd atrnubhavitu
tathaivecchasi sarvath
SYNONYMS
yamwhich; caand; svyayour; ia-devasyaof the worshipable Lord; vinodamthe
pleasure pastimes; dhynain meditation; sagatamappeared; sktdirectly; atrahere;
anubhavitumto perceive; tath evajust so; icchasiyou want; sarvathin all respects.
TRANSLATION
Even so, you desire to see with your own eyes the same pleasure pastimes of the Lord you
worship that appear to you in meditation. You want to see those pastimes here in Vaikuha
and in full detail.
COMMENTARY
While practicing meditation on his mantra, Gopa-kumra would see in his mind Lord
Madana-gopla and His unique pastimes. Nrada knew that Gopa-kumras unfulfilled
ambition was to see those same pastimes in Vaikuha, to see them with his own eyes and
experience them fully.
BB 2.4.131
TEXT 131
TEXT

tasypi so tyanta-sukha-pradyaka
ceto-hara prti-viea-gocara
gopyottamas tad-vraja-loka-van-mahpremaika-labhyo su-labho hi mdm
SYNONYMS
tasyafor Him; apialso; sathose (pleasure pastimes); atyantaextreme; sukha
happiness; pradyakawhich give; cetathe heart; haraenchanting; prtiby love;
vieaspecial; gocaraperceivable; gopya-uttamamost confidential; tatthat; vrajaloka-vatlike that of the residents of Vraja; mah-premaby the highest degree of prema;
ekaonly; labhyaobtainable; asu-labhanot easily achieved; hicertainly; mdm
by persons like me.
TRANSLATiON
Those pastimes give even the Lord Himself the greatest pleasure. They enchant the heart, but
only by a special kind of love can they be perceived. They are the most confidential mystery.
One can approach them only with the highest degree of prema, like that of the residents of
Vraja. Surely those pastimes can never be seen by persons like me.
COMMENTARY
In contrast to the various speculative opinions of the Vaikuha devotees about the status of
the Lords pastimes in Gokula, Nrada reveals to Gopa-kumra the conclusive truth about that
special abode.
BB 2.4.132
TEXT 132
TEXT
sa vai vinoda sakaloparil
loke kvacid bhti vilobhayan svn
sampdya bhakti jagad-a-bhakty
vaikuham etytra katha tvayekya
SYNONYMS
sathose; vaicertainly; vinodapastimes; sakalaall; uparitabove; lokein a
world; kvacitsomewhere; bhtishine; vilobhayanenchanting; svnHis own devotees;
sampdyagenerating; bhaktimpure devotion; jagat-ato the Lord of creation;
bhaktyby devotion; vaikuhamto Vaikuha; etyacoming; atrahere; kathamhow;
tvayby you; kyacan be seen.
TRANSLATION

It is in a certain world, somewhere above all others, that those pastimes are to be seen,
enchanting the Lords devotees. But by your bhakti for the Lord of the creation, you have
come to Vaikuha. How can you see those pastimes here?
COMMENTARY
Gopa-kumra, his interest aroused, wants to know where he can see the supreme pastimes of
the Lord. Nrada answers that those pastimes are going on in a particular place above every
other material and spiritual world. Since that unique place is most secret, Nrada cannot show
it to Gopa-kumra at once. Gopa-kumra will have to earn his entrance. He should not expect
to see those pastimes in Vaikuha, because in the world where those pastimes go on, the
mood of the Lords devotees differs from the predominant Vaikuha mood of awe and
reverence; in that higher world, the most intimate friendship with the Personality of Godhead
prevails. A devotee can attain that world only by knowing the Supreme Lord in loving
friendship.
BB 2.4.133
TEXT 133
TEXT
bhagavat-paramaivaryaprnta-sm-prakane
vaikuhe smin mah-gopya
prakaa sambhavet katham
SYNONYMS
bhagavatof the Supreme Lord; paramatopmost; aivaryaof the opulence; prntasmthe extreme limit; prakanewhich exhibits; vaikuhein Vaikuha; asminthis;
mah-gopyamost secret; prakaamanifest; sambhavetbecomes; kathamhow.
TRANSLATION
How can this greatest secret be revealed here in Vaikuha, where the extreme limit of the
Lords all-powerful opulence is displayed?
COMMENTARY
Devotees can realize the most intimate pastimes of the Supreme only in the special place
conducive to the rare moods of loving Him in dearest friendship.
BB 2.4.134
TEXT 134
TEXT
oka sarva vihyema

rmad-vaikuha-nyakam
nijea-deva-buddhyaiva
vkasva bhaja m bhidm
SYNONYMS
okamlamentation; sarvamall; vihyaputting aside; imamthis; rmatdivine;
vaikuhaof Vaikuha; nyakamthe master; nijayour own; ia-devaas the
worshipable Deity; buddhyconsidering; evaonly; vkasvajust see; bhajaworship
Him; mnot; bhidmdifference.
TRANSLATION
Put aside all this lamentation and just see the divine master of Vaikuha as the same Lord
you cherish. Dont consider Them two different persons.
COMMENTARY
Gopa-kumra will have his mind pacified if he simply understands that Lord Nryaa is his
own Madana-gopla.
BB 2.4.135
TEXT 135
TEXT
tato trpi sukha tat tad
ananta parama mahat
vardhamna sad svyamana-prakam psyasi
SYNONYMS
tatathen; atrahere; apialso; sukhamhappiness; tat tatvarious; anantamlimitless;
paramamhighest; mahatgreatest; vardhamnamincreasing; sadalways; svyayour
own; manamind; prakamfilling; psyasiyou will obtain.
TRANSLATION
Then even here your heart will be flooded with supreme happiness, unlimited and ever
increasing.
COMMENTARY
The joy Gopa-kumra will feel from understanding that Nryaa and Gopla are the same
person will satisfy the demands of his heart. That joy will ever increase because new feelings
of undiscovered sweetness will dawn at every moment. But Gopa-kumra might think that the
novelty of that newfound joy will wear out. Not at all, Nrada says. That joy is absolutely
perfect. But if it always increases, doesnt it have a limit, even if a changing one? No,

Nrada says. That joy is unlimited. It has no finite measure; its quality grows perpetually.
Even in the beginning, when a devotee starts to realize that joy, it appears almost complete in
all its aspects.
BB 2.4.136
TEXT 136
TEXT
r-gopa-kumra uvca
tata kn api siddhntn
sva-praj-gocarn api
aiccha tad-nanc chrotu
rotrea prerito haht
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tatathen; kn apisome; siddhntn
philosophical conclusions; sva-prajby my own intelligence; gocarnconsidered; api
already; aicchamI wanted; tathis (Nradas); nantfrom the mouth; rotumto hear;
rotreaby my ears; preritaimpelled; hahtforcibly.
TRANSLATION
r Gopa-kumra said: I then wanted to hear Nrada explain from his own mouth certain
philosophical conclusions about which I was already thinking. My ears were forcing me to do
this.
COMMENTARY
Gopa-kumra feels relieved by what Nrada has said thus far. In Text 39 of this chapter,
Gopa-kumra had proposed to explain later to his brhmaa student the reason for the
extreme variety of appearances in Vaikuha. With the help of Nradas instructions, Gopakumra has now done this. Now he wants to free the brhmaa from all doubts and
misconceptions by enlightening him about the most priceless essence of Vaiava philosophy,
which Nrada revealed when Gopa-kumra met him in Vaikuha. Texts 136 through 235
narrate these further teachings.
BB 2.4.137
TEXT 137
TEXT
aknomi ca na tn praum
amu gaurava-lajjay
abhipreyya sarva-ja-

varo bhgavatottama
SYNONYMS
aknomiI was able; caand; nanot; tnabout these (philosophical conclusions);
praumto ask; amumof him; gauravaout of respect; lajjayand shyness;
abhipreyyanoticing; sarva-jaof omniscient persons; varathe best; bhgavata
Vaiava; uttamatopmost.
TRANSLATION
Because of respect and shyness I couldnt ask him about these matters, but that best of
omniscient mystics, the greatest Vaiava, knew what I was thinking.
BB 2.4.138
TEXT 138
TEXT
madya-karayo svyajihvy ca sukhya sa
vyajaym sa sakept
sarvs tn mad-dhdi sthitn
SYNONYMS
madyamy; karayoof the two ears; svyahis own; jihvyof the tongue; caand;
sukhyafor the pleasure; sahe; vyajaym saexpounded on; sakeptbriefly;
sarvnall; tnthese topics; matmy; hdiin the heart; sthitnpresent.
TRANSLATION
To give pleasure to my ears, and to his own tongue, he briefly expounded on each of the
topics I was contemplating.
BB 2.4.139
TEXT 139
TEXT
r-nrada uvca
pau-paki-gan vkalat-gulma-tdikn
atra dn na manyasva
prthivs tmasn iva
SYNONYMS
r-nrada uvcar Nrada said; pauof animals; pakiand birds; ganthe flocks;
vkathe trees; latcreepers; gulmabushes; tagrass; diknand so on; atrahere;

dnseen; na manyasvayou should not consider; prthivntransformations of the

element earth; tmasnin the mode of ignorance; ivaas if.
TRANSLATION
r Nrada said: Dont think that the flocks of animals and birds of this place, or the trees,
creepers, bushes, grass, and other vegetation, are made from earth like ordinary creatures in
the mode of ignorance.
COMMENTARY
In Vaikuha Gopa-kumra saw many animals like cows, horses, and elephants; birds like
doves and cuckoos; trees, bushes, and creepers like mandras and kundas; and seemingly
inauspicious creatures like insects and worms. He would have been wrong to think that these
were inferior living beings, born into bodies covered by the mode of ignorance. They were not
degraded like the living beings of the material world that assume bodies made of the element
earth.
BB 2.4.140
TEXT 140
TEXT
ete hi sac-cid-nandarp r-ka-prad
vicitra-sevnandya
tat-tad-rpi bibhrati
SYNONYMS
etethese; hiin fact; sat-cit-nanda-rppossessing spiritual sac-cid-nanda bodies; rkaof r Ka; pradassociates; vicitravarious; sevof serving; nandya
for the ecstasy; tat-tatthose various; rpiforms; bibhratithey assume.
TRANSLATION
In fact these are all personal associates of r Ka, all with spiritual sac-cid-nanda bodies.
They have assumed such forms to taste the ecstasy of serving the Lord in various ways.
COMMENTARY
These Vaikuha-vss choose to play such roles as animals and birds to increase the variety
of Lord Nryaas pleasure. And they also want to share in that pleasure. Thus the birds,
bees, trees, and creepers described by Lord Brahm in the Third Canto of rmad-Bhgavatam
when he tells of his own experience of Vaikuha are not ignorant creatures like the
corresponding species of life in the material world.
BB 2.4.141

TEXT 141
TEXT
yad-vara-vad yad-kra
rpa bhagavato sya ye
nija-priyatamatvena
bhvayanto bhajann imam
SYNONYMS
yatwhich; varacolor; vatpossessing; yatin which; kramshape; rpamthe
personal form; bhagavatathe Supreme Lord; asyaof Him; yethey who; nijatheir
own;

priya-tamatvenaas

most

dear;

bhvayantacontemplating;

abhajanthey

worshiped; imamHim.
TRANSLATION
They have assumed forms with colors and shapes similar to those of the Lord they have
worshiped as most dear.
COMMENTARY
This verse indicates that Vaikuha devotees who appear in nonhuman forms, such as those of
some animal or plant, have worshiped similar forms of Lord Nryaa, who by His expansion
appeared in those same species. These devotees, each in his own way, have realized the
perfection of srpya, having attained forms that look just like those of the Supreme Lord.
BB 2.4.142
TEXT 142
TEXT
tda te sya srpya
prpt nnkti-riya
manuy munayo dev
ayo matsya-kacchap
SYNONYMS
tdamsuch; tethey; asyawith Him; srpyamsameness of form; prpthaving
attained; nnvarious; ktibodily configurations; riyaand opulences; manuy
human

beings;

munayasages;

kacchapand tortoises.
TRANSLATION

devdemigods;

ayaseers;

matsyafish;

Having each attained sameness with a particular form of the Lord, they have gained the
opulences of various kinds of bodies, as sages, demigods, fish, tortoises, human beings, and
mystic seers.
BB 2.4.143
TEXT 143
TEXT
varh nara-sih ca
vman ca tri-locan
catur-mukh sahasrk
mah-purua-vigrah
SYNONYMS
varhhogs;

nara-sihman-lions;

caand;

vmandwarfs;

caand;

tri-

locanthree-eyed; catu-mukhfour-faced; sahasra-akthousand-eyed; mahpuruaof Lord Mahpurua; vigrahbodies.

TRANSLATION
Some have become hogs, man-lions, or dwarfs, and some have three eyes, four armsor
thousands of eyes like the Mahpurua.
BB 2.4.144
TEXT 144
TEXT
sahasra-vaktr sryenduvyu-vahny-di-rpia
catur-bhujdi-rp ca
tat-tad-vedi-rpia
SYNONYMS
sahasra-vaktrwith thousands of faces; sryaof the sun; indumoon; vyuwind;
vahnifire; diand so on; rpiahaving forms; catu-bhujafour-armed; diand so
on; rpforms; caand; tat-tatthose various; vea-diwith attire and so on; rpia
having forms.
TRANSLATION
Some have assumed bodies with thousands of faces, or with features like such deities as the
gods of air and fire. Some have four arms, or eight, or twelve or more, and various kinds of
dress, ornaments, symbols, and other attributes.
COMMENTARY

rmad-Bhgavatam (2.9.1112) describes the residents of Vaikuha as appearing similar to

the Supreme Lord and having varied bodily colors:
ymvadt ata-patra-locan
piaga-vastr su-ruca su-peasa
sarve catur-bhava unmian-maipraveka-nikbhara su-varcasa
pravla-vaidrya-mla-varcasa
parisphurat-kuala-mauli-mlina
The inhabitants of the Vaikuha planets have a glowing sky-bluish complexion. Their eyes
resemble lotus flowers, their dress is of yellowish color, and their bodily features are very
attractive. They are just the age of growing youths. They all have four hands, they are nicely
decorated with pearl necklaces with ornamental medallions, and they all appear effulgent.
Some are like coral, diamonds, or white lotus fibers in complexion. On their heads and necks
they have garlands, and they wear shining earrings.
In texts 144 through 147, Nrada depicts in some detail this variety of bodily form, dress, and
so on. Some Vaikuha devotees appear as human beings because of having attained
srpyalikeness in formwith such incarnations of the Lord as r Raghuntha. Others
appear as munis by srpya with sage incarnations like r Kapiladeva, or as demigods by
srpya with manvantara-avatras like Lord Satyasena and Lord Vibhu. Others appear as is
by srpya with incarnations like r Paraurma, or as fish by srpya with Lord Matsya, or
tortoises with Lord Krma. Some, who worship iva or Brahm as a representative of the
Supreme, appear in bodies with three eyes or four heads. Some appear like Indra with a
thousand eyes, like Ananta ea with thousands of heads, or like Srya or other demigods.
Vedic scriptures like the aindra-rutis, the mantras glorifying Indra, support such worship of
demigods as representatives of the Supreme Lord. In the Fifth Canto of rmad-Bhgavatam
we also find demigods like Srya being worshiped as representatives of the Lord in Plakadvpa and the other divisions of the Bhr-loka planetary system.
The only means to achieve entrance into Vaikuha is pure, exclusive love for the lotus feet of
the Supreme Lord. Ordinary demigod worshipers are never eligible to become residents of
Vaikuha, but worshipers who regard iva and other demigods as nondifferent from Lord
Viu achieve special Vaiava perfection. As the Vmana Pura and other scriptures
describe, those devotees join the exalted associates of the Supreme Lord they worship, either
on the respective planets of the demigod representatives of the Lord or, in some cases, on a

Vaikuha planet, where the devotees are endowed with the special opulences of those
demigods.
The Vaikuha-vss whose bodies are just like the transcendental body of the Mahpurua,
the first incarnation of Lord Viu for material creation, are those who have achieved srpya
by worshiping Him. They have thousands of arms, legs, heads, and other limbs. In Text 144
the word di (and so on) occurs twice. The first time, it indicates that some devotees in
Vaikuha assume bodies that resemble those of yet other demigods, like Yamarja and
Aryam, who are material representatives of various personal powers of the Supreme Lord.
The second time, di indicates that besides the usual four arms, some Vaikuha devotees
have eight arms, twelve arms, or more.
BB 2.4.145-146
TEXTS 145146
TEXT
rasena yena yennte
vekrdin tath
sevitv ka-pdbje
yo yo vaikuham gata

tasya tasykhila tat tac

chrmad-bhagavata priyam
tasmai tasmai praroceta
tasmt tat tad rasdikam
SYNONYMS
rasenaby the mood of devotional service; yena yenawhichever particular; antein the
end; veawith dress; kraform; dinand so on; tathso; sevitvserving; ka
of Ka; pda-abjethe lotus feet; ya yawhoever; vaikuhamto Vaikuha; gata
coming; tasya tasyaof them; akhilamall; tat tatthose things; rmat-bhagavatato the
Personality of Godhead; priyamdear; tasmai tasmaito each one; prarocetais pleasing;
tasmttherefore; tat tatthose various; rasa-dikammoods of devotion and so on.
TRANSLATION
Whoever comes to Vaikuha realizes the very same service to the lotus feet of Ka for
which he had developed a taste by the end of his material life, and he realizes that service in
full detail, with its dress, form, and so on, for each mood of devotion is dear to the Personality
of Godhead and each gives pleasure to the devotee absorbed in it.

COMMENTARY
The bodies of some Vaikuha residents resemble those of sages and other humansor
monkeys, demons, or whateverbut do not resemble any of the humanlike or sagelike forms
of the Lord, such as Lord Rmacandra or Kapiladeva, nor any expansion or incarnation the
Lord accepts in other species. The unusual forms that some Vaikuha devotees accept are
explained in the current two verses. While practicing devotional service in their previous
material lives, those devotees neared the perfection of love of God and so began to display
symptoms of that perfection. Those devotees varied in their individual moods, or rasas, and
varied accordingly in the forms of the Lord upon which their devotion focused. And when
those devotees achieved Vaikuha they brought with them their individual rasas. In each
case, no matter how unusual the form of devotion was, it gave pleasure to the Supreme Lord.
Because those individual moods pleased the Lord, they were attractive also to the devotees
expressing them, who therefore did not want to give them up. When the Supreme Lord so
desires, some of His devotees imitate the mundane activities of Indra, Candra, and other
demigodseven in Vaikuha. After all, everything that exists can be found in Vaikuha in a
purified form.
BB 2.4.147
TEXT 147
TEXT
te ca sarve tra vaikuhe
r-nryaam varam
tat-tad-vardi-yukttmadeva-rpa vicakate
SYNONYMS
tethey; caand; sarveall; atrahere; vaikuhein Vaikuha; r-nryaamr
Nryaa; varamthe Supreme Lord; tat-tatthose various; vara-diwith complexions
and so on; yuktaendowed; tmatheir own; devaas the worshipable Lord; rpamin
the form; vicakatesee.
TRANSLATION
In Vaikuha each devotee sees the Supreme Lord r Nryaa manifest as the particular
Lord he worships, with a form of suitable complexion and other qualities.
COMMENTARY
Lord Nryaa has four arms and a dark-blue complexion, but because devotees are attracted
to Him in other forms, the Lords all-powerful personal energies enable devotees to see Him

in whatever forms they like. Thus in Vaikuha each devotee can cherish the Supreme Lord in
his own way.
BB 2.4.148
TEXT 148
TEXT
prva-vad bhajannanda
prpnuvanti nava navam
sarvadpy aparicchinna
vaikuhe tra vieata
SYNONYMS
prva-vatas before; bhajanain worshiping; nandamecstasy; prpnuvantithey obtain;
navam navamnewer and newer; sarvadalways; apiindeed; aparicchinnam
undivided; vaikuhein Vaikuha; atrahere; vieatauniquely.
TRANSLATION
The same kind of ecstasy these devotees previously enjoyed in worshiping the Lord they
continue to relish here in Vaikuha. They obtain it as a unique, uninterrupted, unceasing
bliss, newer and newer at every moment.
COMMENTARY
The type of devotional ecstasy each new resident of Vaikuha developed in his last material
life continues in Vaikuha, but on the platform of spiritual perfection. And the ecstasy
constantly grows, acquiring newer and newer variety.
BB 2.4.149-150
TEXTS 149150
TEXT
ye tv asdhraai sarvai
prvair tma-manoramai
parivrdibhir yukta
nijam ia-tara prabhum

sampayanto yath-prva
sadaivecchanti sevitum
te tyanta-tat-tan-nihntyakhvanto mahay
SYNONYMS

yewho; tubut; asdhraaiunique; sarvaiwith all; prvaiprevious; tmato

themselves; mana-ramaicharming; parivra-diwith His entourage and so on;
yuktamjoined;

nijamtheir

own;

ia-tarammost

worshipable; prabhumLord;

sampayantaenvisioning; yath-prvamjust as before; sad evaalways; icchanti

want; sevitumto serve; tethey; atyantaextreme; tat-tatof each; nihof faith;
antya-kh-vantapossessing the perfection; mah-aysaintly persons.
TRANSLATION
As before, these devotees still see their own worshipable Lord, with all His unique features
they found charmingHis same entourage and everything else. These devotees, each in his
favorite mood, constantly hope to serve Him. They are indeed the wisest of saints, for they
have each attained the final perfection of their own faith.
COMMENTARY
Each Vaikuha-vs worships a form of the Lord as seen together with that Lords unique
entourage and paraphernalia. Lord Raghuntha, for example, is accompanied by His brothers,
headed by Lakmaa, and by the daughter of Janaka. He also has His bow, His kingdom
Ayodhy, and His pastimes like being exiled to the forest. The devotees of r Raghuntha are
especially attracted to these unique characteristics of the Lord. Those devotees and all the
others in Vaikuha are the best of saints because their faith in the Supreme Lord is unalloyed
and unshakable.
BB 2.4.151
TEXT 151
TEXT
te csyaiva pradeeu
tdeu purdiu
tathaiva tda ntha
bhajantas tanvate sukham
SYNONYMS
tethey; caand; asyaHis; evathus; pradeeuin the places; tdeusuch; puradiucities and so on; tath evathus; tdamsuch; nthamthe Lord; bhajanta
worshiping; tanvatethey expand; sukhamhappiness.
TRANSLATION
Thus they worship their favorite forms of the Lord in the places where He residesHis
opulent cities and other abodesand expand the ocean of happiness.
COMMENTARY

The Vaikuha kingdom has many confidential areas, including cities like Lord Rmacandras
Ayodhy. Devotees who, while living in the material world, worshiped the Supreme Lord as
residing in some particular abode go to a similar abode in Vaikuha, where they continue to
worship Him with the entourage and paraphernalia that attracted them. The almighty
Personality of Godhead is present in Vaikuha as Nryaa, seated in His excellent palaces
on the best of thrones, but to all His surrendered devotees He displays whatever aspects of
Himself they love with special affection. We should never think that Lord Nryaas display
of multiple forms to various devotees is illusory; there is no influence of the illusory material
energy in Vaikuha, and the Lord is capable of doing whatever He wants. The special abodes
like Ayodhy that are manifest within Vaikuha are not separate worlds but special displays
of spiritual variety arranged to expand unlimitedly the Lords glories and the ecstasy of His
devotees.
BB 2.4.152
TEXT 152
TEXT
ye caikatara-rpasya
prti-nih bhavanti na
aviea-grahs tasya
yat-kicid-rpa-sevak
SYNONYMS
yewho; caand; ekataraone particular; rpasyafor a form; prtiin love; nih
fixed; bhavanti naare not; avieanot particularly; grahfocused; tasyaHis; yat
kicitany; rpaof forms; sevakservants.
TRANSLATION
Devotees not exclusively attracted to one form of the Lord, those whose affection is not
focused on a single appearance of His, are ready to serve Him in any form.
COMMENTARY
Some devotees are attracted to all of the Supreme Lords appearances. Those devotees
achieve the Lord of Vaikuha in His generic form. Other devotees are attracted to serving
two, three, or several particular forms.
BB 2.4.153
TEXT 153
TEXT
ye ca lakm-pater a-

kardi-manu-tatpar
te hi sarve sva-dehnte
vaikuham imam rit
SYNONYMS
yewho; caand; lakm-pateof the husband of the goddess of fortune; aa-akaradihaving eight syllables and so on; manuto the mantras; tat-pardevoted; tethey;
hiindeed; sarveall; sva-dehaof their body; anteupon the demise; vaikuham
Vaikuha; imamthis; rithave attained as their shelter.
TRANSLATION
Some devotees dedicated themselves to the eight-syllable mantra or some other mantra for the
husband of Lakm, and when those devotees left their material bodies they all obtained the
shelter of this Vaikuha.
COMMENTARY
Devotees of Nryaa can realize His association by chanting His mantra of five, eight, or
twelve syllables. r Parara i states in the Viu Pura (1.6.40):
gatv gatv nivartante
candra-srydayo grah
adypi na nivartante
dvdakara-cintak

Even the moon, sun, and other planets are created and destroyed again and again. But
persons who have meditated on the twelve-syllable mantra have never had to return, even till
the present day.
Since all of Lord Nryaas mantras call upon His holy names, the twelve-syllable mantra
mentioned here refers indirectly to all the Lords mantras, not just the mantra of twelve
syllables, as effective means for achieving Vaikuha. Devotees who worship the Lord
perfectly with any of His mantras attain His shelter in the next life. And among the sheltered
devotees, those who worship the Lord as the supreme controller reach Him in Vaikuha.
BB 2.4.154
TEXT 154
TEXT
yath-kma sukha prpu
sarvato py adhika sukht
te sva-sva-rasnaikyt

tratamye pi tulyat
SYNONYMS
yath-kmamas they desire; sukhamhappiness; prputhey have obtained; sarvata
than all; apieven; adhikammore; sukhthappiness; temof them; sva-svaeach his
own; rasaof the tastes; anaikytdue to the variety; tratamyewithin a hierarchy; api
even; tulyatequality.
TRANSLATION
All the devotees in Vaikuha enjoy the particular happiness for which they aspired and feel it
greater than all others. This creates a hierarchy of tastes, but within it a simultaneous equality.
COMMENTARY
Whatever happiness a devotee may have felt from worshiping the Supreme Lord in the
material world expands without limit when he achieves entrance into Vaikuha. In other
words, even though all devotees in Vaikuha share the same basic spiritual nature, they feel
varieties of pleasure. Different devotees relish various qualities of ecstasy in their hearing,
chanting, and worshiping, and the ecstasy of one devotee may be greater than that of another.
Still, each devotee in Vaikuha is satisfied with his own devotional service. Whatever his
rasa, when it develops to full maturity he fully tastes the ecstasy natural to it. This point has
already been discussed, and later it will be made even more clear.
BB 2.4.155-157
TEXTS 155157
TEXT
yath dharlambana-ratna-bht
nryao sau sa naro tha datta
r-jmadagnya kapildayo pi
ye kautukc ca pratim-sarp

ye svarga-lokdiu viu-yajevardayo m bhavataiva d

matsyo tha krma ca mah-varha
rman-nsiho nanu vmana ca

anye vatr ca tathaiva te

praty-ekam hbhidhay prabhed
te sac-cid-nanda-ghan hi sarve

nntva-bhjo pi sadaika-rp
SYNONYMS
yathas; dharof the earth; lambanathe shelter; ratnaand the treasure; bhtwho
are; nryaaLord Nryaa; asauHe; sa-narawith Nara; athaand; datta
Datttreya; r-jmadagnyar Paraurma; kapila-dayaKapila and others; apialso;
yewho; kautuktas a sport; caand; pratimof Deities; sa-rpassuming the
appearance; yewho; svarga-loka-diuin Svargaloka and so on; viu-yajevaradayaViu, Yajevara, and so on; amthey; bhavatby you; evaindeed; d
seen; matsyaMatsya; athaalso; krmaKrma; caand; mah-varhaMahvarha; rmat-nsiharmn Nsiha; nanuindeed; vmanaVmana; caand;
anyeother; avatrincarnations; caand; tath evaalso; temof them; pratiekameach one; ihain this world; abhidhayby names; prabheddifferent forms;
tethey; sat-cit-nandain eternity, knowledge and bliss; ghanfull; hicertainly;
sarveall; nntvavariegatedness; bhjapartaking in; apithough; sadalways; ekarpone and the same.
TRANSLATION
In the Lords own appearances on earth, He shows similar varieties and equality. The Lords
own forms are the shelter and the treasure of the earth. Among them are Nara-Nryaa, and
Datttreya, and Parara the son of Jamadagni, and Kapila. There are those who playfully
assume the appearance of Deities, and those, such asViu and Yajevara, whom you have
seen on Svargaloka and other higher planets. There are such various incarnations as Matsya,
Krma, Mah-varha, rmn Nsiha, and Vmana. Each of these forms of the Lord has its
own activities and names, yet all of them are full in eternity, knowledge, and bliss. Though
manifesting variety, in substance they are eternally one.
COMMENTARY
Liberated devotees of the Supreme Lord can display varieties of personalities within the basic
oneness of spiritual existence because they are empowered by the Lord, who shares with them
His inconceivable ability to be simultaneously one and many. God is one, but He displays
Himself with infinite variety. He has His original form as Ka in Goloka and His expansion
as Nryaa in Vaikuha, plus innumerable other expansions in the spiritual and material
worlds. Counted among the avatras He displays in the material realm are His Deity forms. In
different corners of the universe, He appears as innumerable Deities, each with its own form
and personality, like r Sakaraa in Ilvta-vara, r Jaganntha in Puruottama-ketra,
and r Ragantha in Raga-pur, to mention just a few. In the heavenly planets He appears

in expansions such as Vmana, Viu, and Yajevara. Throughout the material worlds, He
descends in many incarnations, some famous like Lord Matsya and Lord Krma, others lesser
known, like Lord Hayagrva and Lord Hasa. The activities, names, and forms of these
avatras are manifold, but they are all one Personality of Godhead, complete in unadulterated
eternity, knowledge, and bliss. As stated in the Mah-sahit:
tasya sarvvatreu
na vieo sti kacana
dehi-deha-vibheda ca
na pare vidyate kvacit

sarve vatr vypt ca

sarve skm ca tattvata
aivarya-yogd bhagavn
kraty ea janrdana

There is no difference between any of the incarnations of the Lord, and no difference
between His body and His soul. In truth, all the incarnations are all-pervasive and infinitely
subtle. Thus plays the Supreme Person Janrdana, making use of His opulent powers.
At Badarikrama Lord Nryaa appears with His younger brother, Nara, as the son of
Dharma and acts as guru for the performers of austerities. In Text 155 the word di
(kapildaya) implies other incarnations, including Vysadeva and Dhanvantari, and in Text
156 the word di (svarga-lokdiu) implies additional appearance places of the Lord on
Maharloka, on Satyaloka, and in the universal coverings formed of earth and other elements.
In Text 156 the second use of the word di (viu-yajevardaya) alludes to Lord
Mahpurua on Brahmaloka and to the forms of the Lord, such as Varha, worshiped in the
coverings of the universe. Gopa-kumra has seen many of these forms of the Supreme Lord.
The form of r Vmana mentioned separately here is different from the four-armed Lord
Viu who is the presiding Deity on Svargaloka.
As we learn from the Puras, several incarnations of Lord Viu appear more than once, at
different times and under different circumstances. It is known, for example, that Matsya, the
greatest of fish, appeared once at the end of a cycle of yugas to save the Vedas during the
devastating flood of the universe and appeared once more, during a partial flood of the lower
part of the universe, to show His mercy to Satyavrata Muni. There are also two Lord Krmas.
One held Mandara Mountain on His back while nectar was being churned from the Milk

Ocean, and the other always holds up the earth. Similarly, there are at least five Lord Varhas.
The first appeared from Brahms nostril at the beginning of creation, lifted the earth,
deposited her on the Garbha Ocean, and then disappeared. The second saved the earth from a
partial flood of devastation, killed Hirayka, and went to Svargaloka. The third, the
embodiment of Vedic sacrifice, taught the methods of sacrifice, lifted the earth, spoke to her
the Varha Pura, and disappeared by His mystic power. The fourth took the earth and made
her even by grinding down the excessively large mountains with His sharp tusks. The earth
then assumed the form of His consort Varh, enjoyed with Him, and gave birth to two sons.
That Lord Varha finally disappeared by merging into the form of Lord Nsiha. And yet a
fifth Varhadeva perpetually holds up the earth from below. Lord Nsiha also made several
different appearances, as we know from such sources as the Bhat-sahasra-nma-stotra. One
Nsiha defeated all the celestial mothers, another ripped apart Hirayakaipu, and yet
another assumed the form of an ordinary cat. There were also two appearances of
Vmanadeva to trick two different asuras, Dhundhu and Bali, and there were two appearances
each of Lord Hayagrva and Lord Hasa.
BB 2.4.158
TEXT 158
TEXT
nntvam e ca kadpi myika
na jva-nntvam iva pratyatm
tac cid-vilstmaka-akti-darita
nn-vidhopsaka-citra-bhvajam
SYNONYMS
nntvamthe variegatedness; emof these; caand; kad apiat any time; myikam
illusory; nanot; jvaof conditioned souls; nntvamthe plurality;

ivalike;

pratyatmshould be perceived; tatthat; citof pure spirit; vilsathe pastimes;

tmakacomprising; aktiby energies; daritamexhibited; nn-vidhaof various kinds;
upsakaof worshipers; citravarious; bhvafrom moods; jamgenerated.
TRANSLATION
The differences between them should never be perceived to be illusory, any more than the
plurality of the conditioned souls. Rather, the differences between the Lords own forms are
displays of the energies that underly His spiritual pastimes. The differences are born of the
various moods of His various worshipers.
COMMENTARY

Someone might argue that only by illusion can a single being appear as many, but the verse at
hand explains the truth. As we know from the teachings of Vednta, the jva souls are real,
and they are factually distinct from the Supreme Soul and from one another. The differences
between the individual jvas and the Paramtm, and the differences among the jvas
themselves, are not illusions created by My. Nor does one jva appear divided into many
souls simply by false designations, nor does the one Supreme Truth reflect itself into many
small images, jvas who have no real existence of their own. The jvas are real and their
differences are real. In the same way, all the forms of Godhead are real manifestations of His
pure spiritual essence, displayed by His personal energies.
The Personality of Godhead is a vast ocean of many different moods of loving exchange. His
various devotees respond to His various pastimes by developing individual varieties of
ecstasy, and the Lord reciprocates with these ecstasies by showing Himself in different ways.
His devotees are concerned with Him alone, and therefore whenever a devotee becomes
extremely anxious to see Him in a particular form, the Lord at once shows that form to the
devotee. These appearances of the Lord, although apparently ad hoc, are in fact eternal, real,
and all-pervading. By displaying His pastime incarnations the Supreme Lord fulfills the
hankerings in the hearts of all pure devotees. Were He to fail to do so, His most significant
gloryunlimited kindness to His surrendered servantswould be lost. If any form in which
the Lord appears were to prove noneternal, unreal, or less than all-pervading, the devotees
worshiping that form would be disappointed, and great harm would come to their spiritual
lives. Therefore none of the Lords incarnations allow Themselves to be affected by the
illusory influence of My.
BB 2.4.159
TEXT 159
TEXT
ato na bimba-pratibimba-bhedato
vicitrat s salile raver iva
kintv ea kha-stho dvaya eva sarvata
sva-sva-pradee bahudhekyate yath
SYNONYMS
atatherefore; nanot; bimbaof an image; pratibimbaand its reflection; bhedata
because of the difference; vicitratvariegatedness; sthis; salilein water; raveof the
sun; ivalike; kinturather; eathis (sun); kha-sthasituated in the sky; advayaone

without a second; evaonly; sarvataeverywhere; sva-svain its own various; pradee

locations; bahudhin many ways; kyateis seen; yathas.
TRANSLATION
Therefore this variety does not arise from the difference between an object and its reflected
image, as with the sun reflected in water. Rather, the Lords forms are like the one sun
standing undivided in the sky, seen everywhere but in different ways in different places.
COMMENTARY
The variety of the Supreme Lords appearances cannot be understood by the logic of an object
and its reflection, because every one of the Lords forms is eternal and real. In the objectreflection model, the only object that would be eternal and real would be the original, the
avatr, the form of the Lord from which all His other forms expand; all the other forms of the
Lord would be temporary and unreal, like mere reflections. In effect, the expanded personal
forms of the Lord would be products of illusion. The theory of expanding by reflection,
therefore, is untenable; the Supreme Person in all His forms is the same original object,
complete in eternity, knowledge, and bliss.
The sun may be reflected in various bodies of water, or any object may be reflected in several
mirrors. The one then appears to be many because of its images in various places. But the
variety among the Supreme Lords own forms is not like that. For the varieties shown by the
Lord, the more fitting analogy cited here is that of one object, the sun, being viewed
differently by people in different places. Each person, from where he stands, sees the sun
appearing differently against the backdrop of nearby objectstrees, hills, and so on.
Similarly, the diverse worshipers of the Supreme Lord see Him with different forms,
complexions, and qualities according to their individual ecstatic moods. One devotee sees the
Lord as a brilliant sphere of light, another as having four arms and a red complexion, and yet
another as having two arms holding a pair of lotus flowers. None of these different visions are
illusory, because they are perceived by pure devotees, whom the Lord has no reason to
deceive.
BB 2.4.160
TEXT 160
TEXT
yathaiva ca pthag jna
sukha ca pthag eva hi
tathpi brahma-tdtmye
tayor aikya su-sidhyati

SYNONYMS
yathas; evajust; caand; pthakseparate; jnamknowledge; sukhamhappiness;
caand; pthakseparate; eva hiindeed; tath apihowever; brahmawith the Absolute
Truth; tdtmyebecause of the oneness in substance; tayoof them both; aikyam
oneness; su-sidhyatibecomes well established.
TRANSLATION
The Lords various forms are one, just as knowledge and happiness, though separate entities,
are one because they are both aspects of the same Absolute Truth.
COMMENTARY
Anyone can understand from experience that since knowledge is the cause of happiness,
happiness and knowledge are two separate entities. This difference is real, not illusory,
because both knowledge and happiness are distinct and real aspects of Brahman, the Absolute
Truth. But then again, due to the very fact that knowledge and happiness belong to the
essential nature of the Absolute, the two are really one. According to the Taittirya and other
Upaniads, Brahmans identity is knowledge and also happiness; and since Brahman is always
one, nondual, its aspects knowledge and happiness are also essentially one. Demonstrably,
knowledge and happiness are one and different and real because the Absolute Truth is
Himself both one and many and He is real in the variety He exhibits.
Thus we read in the Varha Pura:
na tasya prkto mrtir
msa-medo-sthi-sambhav
na yogitvd varatvt
satya-rpo cyuto vibhu

The Supreme has no material form made of flesh, marrow, and bones. He has His form not
by virtue of practicing yoga but because He is the Absolute Lord. The personal form of the
infallible, all-powerful Lord is real.
Another Pura, the Mah-varha Pura, also states:
sarve nity vat ca
dehs tasya partmana
hnopadna-rahit
naiva prakti-j kvacit

All the bodies of the Supreme Soul are eternal and unchanging. They never undergo loss or
gain, and they are never creations of material nature.
paramnanda-sandoh
jna-mtr ca sarvata
sarve sarva-guai pr
sarva-doa-vivarjit

In all conditions they are full of the greatest intense bliss and pure consciousness, endowed
with all auspicious qualities and devoid of all faults.
anynnadhik caiva
guai sarvai ca sarvata
dehi-deha-bhid ctra
nevare vidyate kvacit

The bodies of the Supreme are all free from defects, unsurpassed in excellence, and full in all
transcendental qualities. Thus the supreme controllers body and soul are never different from
one another.
tat-svkrdi-abdas tu
hasta-svkra-vat smta
vailakayn na v tatr
jna-mtrrtham ritam

When scripture records that He accepts bodies (and maintains them and gives them up),
those arrangements are to be understood as casual and external, just like accepting someones
hand in friendship. Saying that He is different from everyone else does not mean that He is
nothing but pure consciousness.
kevalaivarya-sayogd
vara prakte para
jto gatas tv ida rpa
tad ity-di vyavasthiti

By consorting with His exclusive potencies, the Supreme Lord transcends material nature,
assumes forms like this one, and in various other ways maintains His unique status.
BB 2.4.161-162

TEXTS 161162
TEXT
eva vicitra-deeu
svapndv apy anekadh
dyamnasya kasya
pradn padasya ca

ekatvam apy anekatva

satyatva ca su-sagatam
ekasmis toite rpe
sarva tat tasya tuyati
SYNONYMS
evamthus; vicitravarious; deeuin places; svapna-dauin sleep and so on; api
though; anekadhin multiple appearances; dyamnasyaseen; kasyaof Ka;
pradnmof His associates; padasyaof His place; caand; ekatvamthe oneness;
apialso; anekatvamnon-oneness; satyatvamthe quality of being real; caand; susagatamperfectly

consistent;

ekasminone;

toitebeing

satisfied;

rpeform;

sarvamall; tatthose; tasyaHis; tuyatiare satisfied.

TRANSLATION
Thus although Ka, His associates, and His abode are seen in various forms in different
places, and in dreams and other special states of consciousness, they are with perfect
consistency one although many, and they are always real. When any one of His forms is
satisfied, so too are all His others.
COMMENTARY
If one worships Ka in any of His forms, whether they reside in Vaikuha or in any other
of His abodes, one satisfies all His expansions. All the devotees of the Lords plenary
expansions therefore have great fondness and regard for one another.
BB 2.4.163
TEXT 163
TEXT
eko vaikuha-ntho ya
r-kas tatra tatra hi
tat-tat-sevaka-harya
tat-tad-rpdin vaset

SYNONYMS
ekaone; vaikuha-nthaLord of Vaikuha; ayamthis; r-kar Ka; tatra
tatrain various places; hiindeed; tat-tatof various; sevakaservants; haryafor the
pleasure; tat-tatvarious; rpa-dinwith forms and so on; vasetHe resides.
TRANSLATION
That one Lord of Vaikuha, r Ka, resides in various places and appears in many forms
just to give pleasure to all of His multitude of servants.
COMMENTARY
The Supreme Lord has a multitude of devotees to satisfy, and that is the fundamental reason
He appears in so many different forms. He assumes forms like Dharma-nandana and resides
in abodes like Badarikrama to give pleasure to devotees such as r Nrada. And as implied
by the suffix -di (in tat-tad-rpdin), He displays various kinds of bodily ornaments,
pastimes, and so on. Nrada ascribes such greatness to the Lord of Vaikuha because Lord
Nryaa, like Ka in Goloka, is avatr, a source of expansions and incarnations. With this
idea in mind, Nrada in this verse calls Lord Nryaa by the name r Ka. The use of the
name Ka subtly implies that r Ka in Goloka is the most glorious of all the Lords
forms.
BB 2.4.164
TEXT 164
TEXT
etac ca vnd-vipine gha-hantur
htvrbha-vatsn anubhtam asti
r-brahma dvravat-pure ca
prsda-vargeu may bhramitv
SYNONYMS
etatthis; caand; vnd-vipinein the Vndvana forest; agha-hantuof the killer of
Aghsura (Ka); htvstealing; arbhathe boys; vatsnand calves; anubhtam
experienced; astiwas; r-brahmaby r Brahm; dvravat-purein the city of
Dvrak; caand; prsda-vargeuamong the many palaces; mayby me; bhramitv
wandering.
TRANSLATION
r Brahm perceived this truth when he stole Kas boys and calves in the forest of
Vndvana, and I realized it while wandering among His many palaces in the city of Dvrak.
COMMENTARY

Nrada now strengthens his presentation by citing the personal experiences of self-realized
authorities, namely himself and his father, Lord Brahm. As described in the Tenth Canto of
rmad-Bhgavatam, Brahm stole Kas young cowherd friends and calves. The one
Supreme Lord Ka then expanded Himself into the forms of all the boys and calves just to
keep their mothers happy, the gops and cows. One year later, Brahm returned and saw each
of the boys and calves suddenly assume the form of Lord Viu.
No one should think that only the original form of Ka was real and His expanded forms as
boys and calves were mere reflections produced by My. Brahms own perception
contradicts that idea:

satya-jnnantnandamtraika-rasa-mrtaya
aspa-bhri-mhtmy
api hy upaniad-dm

The viu-mrtis all had eternal, unlimited forms, full of knowledge and bliss and existing
beyond the influence of time. Their great glory was not even to be touched by the jns
engaged in studying the Upaniads. (Bhgavatam 10.13.58)
As this incident confirms, the Supreme Lord is always real, whether He be one or many.
Brahm thus prayed to Lord Ka in rmad-Bhgavatam (10.14.18), after being baffled in
his attempt to fool Ka:
adyaiva tvad te sya ki mama na te mytvam daritam
eko si prathama tato vraja-suhd-vats samast api
tvanto si catur-bhujs tad akhilai ska mayopsits
tvanty eva jaganty abhs tad amita brahmdvaya iyate

Have You not shown me today that both You Yourself and everything within this creation
are manifestations of Your inconceivable potency? First You appeared alone, and then You
manifested Yourself as all of Vndvanas calves and as the cowherd boys, Your friends. Next
You appeared as an equal number of four-handed Viu forms, who were worshiped by all
living beings, including me, and after that You appeared as an equal number of complete
universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute
Truth, one without a second.

In other words, Brahm that day asked Lord Ka whether Ka had not indeed shown him
the illusory nature of the material world. Ka is personally present in this world created by
My, which is insubstantial like a dream or a flight of fancy. And He displays Himself
within this world of My in not only one but many different forms. But that day, by
disguising Himself as His cowherd friends and calves, Ka made Brahm see the world as if
Ka were not present, even though He always is.
Every form Ka assumes is real because He and His expansions are the Supreme Absolute
Truth. First Brahm saw Ka alone, then in the form of all the cowherd boys and calves, and
these then became four-armed Viu forms, worshiped by all the beings of creation, subtle
and gross, including Brahm. Brahm saw as many Vius as there were boys and calves.
And each Viu was being served by all the causal elements and visible objects of the entire
universe. In effect, then, Brahm saw a universe for each boy and each calf. And finally he
saw only the unlimited Supreme, one without a second, as all the forms of Viu merged back
into one, leaving only Ka, the Supreme Brahman. Lord Brahm realized that all these
appearances were equivalent, since they were all untouched by the illusion of My and her
energies.
When Nrada visited the thousands of palaces of Kas queens in Dvravat-pur, he too
saw for himself the simultaneous oneness and variety of the Supreme Person. Wandering
from one palace to another, in each palace he saw Ka, in each palace acting in a different
way. This does not mean that Ka was factually only in one palace and appeared in illusory
forms in the others. Did Kas devoted servants deserve to be cheated in such a way, as if
He didnt care enough to be truthful with them? Would Ka act in such a duplicitous way,
the same Ka who is the best of compassionate benefactors, the ever-concerned caretaker of
His devotees, and the surrendered servant of His servants? Surely not. Nor should anyone
propose that because different residents of Dvrak simultaneously saw Ka in different
palaces the visible facts disprove that Ka is one. If Ka were not one, the millions of
Yadus could not have cooperated with one another so well to reciprocate with Him.
Moreover, every day when Ka left each of His palaces to attend the Sudharm assembly, a
single Ka, not 16,108 different Kas, arrived at the hall.
When Nrada visited Dvrak, Ka kindly allowed him to witness His daily activities in the
palace of each queen. As ukadeva Gosvm describes in rmad-Bhgavatam (10.69.41):
ity caranta sad-dharmn
pvann gha-medhinm
tam eva sarva-geheu

santam eka dadara ha

Thus in every palace Nrada saw the same form of the Lord, carrying out the transcendental
principles of religion that purify those engaged in household affairs. And at the beginning of
the same chapter of the Tenth Canto (10.69.23) ukadeva says:
citra bataitad ekena
vapu yugapat pthak
gheu dvy-aa-shasra
striya eka udvahat

ity utsuko dvravat

devarir draum gamat

Nrada thought, It is quite amazing that in a single body Lord Ka simultaneously married
sixteen thousand women, each in a separate palace. Thus the sage of the demigods eagerly
went to Dvrak to see this for himself.
Nrada was eager to go to Dvrak to see Ka in His palaces only because Ka had
married sixteen thousand princesses all at the same time, while remaining in one and the same
body. Had Ka married His queens by expanding Himself into sixteen thousand duplicate
forms, Nradas eagerness would not have been so aroused, since Nrada and other masters of
mystic yoga like Saubhari are also able to expand themselves into duplicate forms. It was by
sharing in Kas own mystic power to appear in expansions factually identical that r
Devak, Vasudeva, Uddhava, and other devotees had also been present simultaneously with
Ka in several different palaces, as Nrada had witnessed. Therefore Nrada was correct
when he told Gopa-kumra, Ka, His associates, and His abodeare with perfect
consistency one although many, and they are always real. (Texts 161162)
BB 2.4.165
TEXT 165
TEXT
durvitarky hi s aktir
adbhut pramevar
kintv asyaiknta-bhakteu
gha kicin na tihati
SYNONYMS

durvitarkyinconceivable; hiindeed; sthat; aktienergy; adbhutamazing;

prama-varbelonging to the supreme controller; kintubut; asyaHis; eknta
unalloyed; bhakteufrom the devotees; ghamconcealed; kicitanything; na tihati
does not remain.
TRANSLATION
Inconceivable indeed is the amazing energy of the supreme controller, but nothing can be
hidden from His unalloyed devotees.
COMMENTARY
The apparently contradictory pastimes of the Lord can be relished only by the Lords devotees
who understand them in pure devotion. Ordinary persons cannot unravel the mysteries of
Kas pastimes, but these pastimes kindly reveal themselves to sincere devotees and allow
such devotees to gradually develop exclusive devotion. Brahmj was at first bewildered by
Kas mystic powers but was later enlightened.
BB 2.4.166
TEXT 166
TEXT
patn-sahasrair yugapat prata
dravya sa bhukte bhagavn yadaika
payanti tny atra yath prati-svam
dau mamdatta tad eva me tti
SYNONYMS
patnby wives; sahasraithousands; yugapatsimultaneously; pratambrought;
dravyamitems; saHe; bhukteeats; bhagavnthe Supreme Lord; yadwhen;
ekaone; payantithey see; tnithose (items); atrahere; yathas; prati-svameach
one individually; daufirst; mamamy (food); dattaHe took; tatthat; evaonly;
memy; attiHe eats.
TRANSLATION
When the one Personality of Godhead simultaneously eats the items brought to Him by
thousands of wives, each wife sees that she has fed Him first and that the only offering He is
eating is hers.
COMMENTARY
This is a good example of the mysterious nature of the Supreme Lords pastimes, an example
taken from His loving dealings with His beloved consorts. The phenomenon described in this
verse occurs both in Vndvana with the gops headed by r Rdh and in Dvrak with the

queens headed by r Rukmi. In both abodes, Ka is sometimes fed at the same time by
thousands of beloveds, each of whom sees Him accept only her offering. All of them are
absolutely devoted to Him, and so He does not want to disappoint any of them. By being
especially attentive to each one individually, He expertly increases the stimulus for their love.
He does this factually, not by some illusory trick.
The best examples of the wonderful ways the Lord receives service from His potencies are
found in the pastimes of r Ka, in which both His opulence and His sweetness are fully
displayed. The superexcellence of Ka as the source of all avatras will be discussed in the
later chapters of r Bhad-bhgavatmta. To hint at this conclusion, the name Ka has
been used in this chapter in reference to Lord Nryaa in texts 107, 140, 145, and 161.
BB 2.4.167
TEXT 167
TEXT
kvacit kev api jveu
tat-tac-chakti-praveata
tasyvevatr ye
te pi tadvan mat budhai
SYNONYMS
kvacitsometimes; keu apiin some; jveuliving entities; tat-tatof various; akti
energies; praveataby the entrance; tasyaHis; vea-avatrempowered incarnations;
yewho; tethey; apialso; tadvatlikewise; matare considered; budhaiby the
intelligent.
TRANSLATION
Sometimes certain energies of the Lord enter into particular jvas, who then become His
akty-vea incarnations. The wise consider these empowered incarnations as good as the
Lord Himself.
BB 2.4.168
TEXT 168
TEXT
ydo bhagavn ko
mah-lakmr apd
tasya nitya-priy sndrasac-cid-nanda-vigrah
SYNONYMS

ydain which way; bhagavnthe Supreme Lord; kaKa; mah-lakm

Mah-lakm; apialso; din that way; tasyaHis; nityaeternally; priybeloved;
sndraconcentrated; sat-cit-nandaof eternity, knowledge, and bliss; vigrahthe
embodiment.
TRANSLATION
The supreme goddess of fortune shares in the glories of the Supreme Lord Ka. She is
eternally His beloved, the concentrated embodiment of eternity, knowledge, and bliss.
COMMENTARY
Mah-lakm is the consort of Lord Nryaa, who again is called Ka in this verse. As the
source of all other incarnations, Lord Nryaa is superior to the other forms of Godhead,
such as the Vius involved with material creation. He is therefore called Mah-viu, and
accordingly His principal consort is called Mah-lakm. r Viu Pura (1.8.17, 1.9.145)
states:

nityaiva s jagan-mt
vio rr anapyin
yath sarva-gato vius
tathaiveya dvijottama

O best of brhmaas, the goddess Lakm is the eternal mother of the universe. She never
leaves the company of Lord Viu. Just as Viu is all-pervading, so is she.

devatve deva-deheya
manuyatve ca mnu
vior dehnurp vai
karoty etmanas tanum

When He appears as a demigod she appears as a goddess, and when He becomes a human
man she becomes a human woman. She accepts for herself a body that exactly corresponds to
whatever body Lord Viu assumes.
BB 2.4.169
TEXT 169
TEXT
s sad bhagavad-vaka-

sthale vasati tat-par

tasy evvatrs t
kasyevpar hi y
SYNONYMS
sshe; sadalways; bhagavatof the Personality of Godhead; vaka-sthaleon the
chest; vasatiresides; tat-pardedicated to Him; tasyher; evathus; avatr
incarnations; tthey; kasyaLord Kas; ivalike; aparnondifferent; hi
indeed; ywhich.
TRANSLATION
She always resides on the Supreme Lords chest and is fully dedicated to the Lord. Her
incarnations are nondifferent from her just as Lord Kas are nondifferent from Him.
COMMENTARY
On Svargaloka and wherever else Lord Viu descends, the goddess Lakm joins Him in her
incarnations. Thus having innumerable avatras, she is equal in status to her husband. And
just as He is one but displays an infinitude of personal forms, the one Lakm has a limitless
and elaborate hierarchy of avatras, some of them seemingly superior to others yet all of them
equally transcendental.
BB 2.4.170
TEXT 170
TEXT
y mah-siddhivat tsu
sarva-sampad-adhvar
mumuku-mukta-bhaktnm
upeky saiva bhti-d
SYNONYMS
ywho; mah-siddhigreat perfections; vatpossessing; tsuamong them; sarvaall;
sampatof opulences; adhvarthe controlling goddess; mumukuby candidates for
liberation; muktaliberated souls; bhaktnmand devotees of the Supreme Lord;
upekyneglected; sshe; evaindeed; bhti-dthe bestower of material prosperity.
TRANSLATION
Among those expansions of Lakm is the controlling deity of all material opulence, who has
great perfections at her command. But that bestower of prosperity is utterly neglected by
liberated souls, by candidates for liberation, and by devotees of the Lord.
COMMENTARY

The goddess Lakm is glorified in many scriptures, including rmad-Bhgavatam (10.38.8):

yad arcita brahma-bhavdibhi surai
riy ca devy munibhi sa-stvatai
The lotus feet of the Lord are worshiped by Brahm, iva, and all the other demigods, by the
goddess of fortune, and also by the great sages and Vaiavas. Such statements indicate that
she is more respected among the worshipers of the Supreme Lord than even liberated sages
and pure Vaiavas. Why then is she sometimes disparaged as material and inferior? In this
verse and the next, Nrada answers this doubt. Among the many expansions of the goddess of
fortune, there is one Lakm who presides over all the opulences of the material world. All the
residents of the universe, including the rulers of the various planets, owe their powers to her.
Even the mystic siddhis of yogs proceed from her. Mumukus (persons striving for
liberation) and muktas (persons who have already achieved it) neglect this particular form of
Lakm because the opulences she bestows are nothing but favors for sense gratification,
which to genuine mumukus and muktas are not at all attractive. Entanglement in mundane
sense gratification is the main obstacle to liberation.
BB 2.4.171
TEXT 171
TEXT
yasy eva viloly
prya sarvatra kathyate
navnm api bhaktn
bhagavat-priyatdhik
SYNONYMS
yasythan whom; evaonly; vilolyunsteady; pryavirtually; sarvatrain all
situations; kathyateis said; navnmnew; apieven; bhaktnmof devotees;
bhagavatto the Personality of Godhead; priyatdearness; adhikmore.
TRANSLATION
Everywhere it is said that even new devotees are dearer to the Personality of Godhead than
that form of Lakm, who is usually very fickle.
COMMENTARY
According to the Puras and other scriptures, even neophytes, what to speak of mature,
experienced devotees, are more favored by the Lord than is the material expansion of Lakm.
Why? Because under the pretext that Durvs cursed her, or on some other excuse, that
Lakm is always disappearing from one place and appearing in another. Thus at any moment

she can abandon persons who have taken shelter of her. Nonetheless, because she is an
incarnation of Mah-lakm, she has many of the exalted qualities of the original goddess of
fortune. Thus we hear that during the churning of the Milk Ocean, when the material Lakm
appeared from it, Lord Viu accepted her as His wife and she took up residence on His chest.
In contrast with this Lakm, the original Mah-lakm is Lord Nryaas dearmost servant.
Always fully dedicated to His service, she remains on His chest eternally and is never fickle.
The Lords devotees always worship her with the greatest reverence; they never neglect her as
they do her material expansion.
BB 2.4.172
TEXT 172
TEXT
eva dharay api jey
par ca bhagavat-priy
tathaiva bhagavac-chaktir
api s jyat tvay
SYNONYMS
evamthus; dharathe goddess of the earth; apialso; jeyshould be known; par
other; caand; bhagavatto the Supreme Lord; priydear consorts; tathso; evajust;
bhagavatof the Supreme Lord; aktithe energy; apialso; sshe; jyatmshould
be understood; tvayby you.
TRANSLATION
Similar to the original Lakm, you should understand, are the goddess of the earth and the
other consorts of the Lord, for the Lords creative energies are all of one category.
COMMENTARY
Nrada took the liberty to digress from glorifying Lord Nryaa to glorifying His consort.
Now he digresses further into praise of all the Lords personal energies. Dhara (Bhmi) is
Lord Nryaas second wife. There is one original, purely spiritual goddess of fortune, the
Lord of Vaikuhas most beloved, who is always present at His side. His other energies
mentioned in scripture are all expansions of that original Mah-lakm. Lord ivas consort
Durg is also an expansion of Mah-lakm, and so are Durgs multiple expansions with their
various forms and names. The terrible goddess Cmu, the wife of Lord ivas frightful
expansion Bhairava, is also an incarnation of Lakm, the personal energy of the Supreme
Lord.
BB 2.4.173

TEXT 173
TEXT
mah-vibhti-abdena
yoga-abdena ca kvacit
yoga-mydi-abdena
y kvacic ca nigadyate
SYNONYMS
mah-vibhtimah-vibhti; abdenaby the term; yogayoga; abdenaby the term;
caand; kvacitsometimes; yoga-my-diyoga-my and so on; abdenaby the terms;
ywho; kvacitsometimes; caand; nigadyateis called.
TRANSLATION
Lakm is sometimes called by such various terms as mah-vibhti, yoga, and yoga-my.
COMMENTARY
These words describe the goddess Lakm according to her various identities and activities. In
addition to these terms, she is sometimes called prakti, akti, and so on. The Mah-sahit
explains:
r-bh-durgeti y bhinn
jva-my mahtmana
tma-my tad-icch syd
gua-my jatmik

She has the different names r, Bh, and Durg, which respectively indicate the Supreme
Souls energy for manifesting the jvas, His personal energy of desire, and His energy of the
material modes that constitute inert matter. The abda-mahodadhi dictionary gives the
following definition:

tri-gutmiktha jna ca
viu-aktis tathaiva ca
my-abdena bhayante
abda-tattvrtha-vedibhi

Expert knowers of the science of language say that the word my refers to the potency of
the three material modes, to knowledge, and to the personal energy of Lord Viu. And the
Skanda Pura says:

my-mayety avidyeti
niyatir mohanti ca
praktir vsanety eva
tavecchnanta kathyate

O Lord Ananta, Your desire is called by various names: memory, nature, the enchanter, fate,
ignorance, and the source of illusion.
BB 2.4.174
TEXT 174
TEXT
y sndra-sac-cid-nandavilsbhyudaytmik
nity satypy andy-ant
ynirvcy svarpata
SYNONYMS
ywho; sndraconcentrated; sat-cit-nandaof eternal existence, knowledge, and bliss;
vilsaof the glory; abhyudayathe celebration; tmikcomprising; nityeternal;
satyabsolutely real; apialso; andi-antwithout beginning or end; ywho;
anirvcyindescribable; svarpatain essence.
TRANSLATION
She personifies the glorious celebration of existence, knowledge, and bliss. She is eternal,
absolutely real, and without beginning or end. The essence of her identity is beyond
describing.
COMMENTARY
Because Mah-lakm is the total energy of the Supreme Truth, it is impossible to describe her
completely.
BB 2.4.175
TEXT 175
TEXT
bhagavad-bhajannandavaicitr-janan hi s
nn-vidho bhagavato
vieo vyajyate yay
SYNONYMS

bhagavatof the Personality of Godhead; bhajanain worshiping; nandaof the ecstasy;

vaicitrthe varieties; jananwho generates; hiindeed; sshe; nnmany; vidha
having aspects; bhagavataof the Supreme Lord; vieavariety; vyajyateis manifest;
yayby whom.
TRANSLATION
She is the mother who gives birth to the varieties of ecstasy that appear during the worship of
the Lord. Through her the Supreme Lord displays His different features.
COMMENTARY
The previous two verses have described the goddess Lakms primary characteristics
(svarpa-lakaa), and now this verse describes her secondary characteristics (taasthalakaa). She is the agent who manifests the many varieties of charm and sweetness in the
Lords devotional service. Although the devotees of the Lord are one with Him in the sense
that they too have purely spiritual identities, both the Lord and His devotees have unique
individual qualities. The jvas and the Personality of Godhead both belong to the same
category, Brahman, but the jva-brahma differs from the para-brahma, as rays of light differ
from the sun. In a similar way, devotional service to the Supreme Brahman is one but displays
numerous varieties, by which devotees taste newer and newer sweetness at every moment
during His worship. It is the Lords consort Lakm who displays all the varieties of the
Supreme Person and His devotional service. He is the ultimate truth, one without a second,
yet He has innumerable forms. He is both one and many. He has countless varieties of beauty
and charm and countless varieties of pastimes, each one full of diversity. All of this is forever
manifest as substantial reality with the help of the goddess Lakm.
BB 2.4.176
TEXT 176
TEXT
tathaiva lakmy bhaktn
bhakter lokasya karmam
s s viea-vaicitr
sad sampadyate yata
SYNONYMS
tath evathus; lakmyfrom Lakm; bhaktnmof devotees; bhakteof devotional
service; lokasyaof the world; karmamof activities; s sthe various; viea
particular; vaicitrvarieties; sadalways; sampadyatearise; yatafrom whom.
TRANSLATION

Thus the distinct varieties of the Lords devotees, of His devotional service, of His world, and
of His activities constantly arise from Lakm.
COMMENTARY
The Lord has many devotees, like r ea and Garua. His devotional service has many
forms, like hearing and chanting. His abode, r Vaikuha, has a multitude of opulences. And
He engages in many different activities. Lakm is the energy of the Lord through whom all
this variety is manifest. Without her participation, the other energies of the Lord could not be
displayed in diversity, because they are basically one with Him as pure spirit.
As the word sad in this verse indicates, the unfolding of transcendental variety is eternal and
ever expanding. In the words of r Viu-sahit:

icch-aktir jna-akti
kriy-aktir iti tridh
akti-aktimato cpi
na bheda kacid iyate

She expands into three energiesthe energy of desire, the energy of knowledge, and the
energy of action. No difference can ever be found between the energy and its possessor.
At the end of the second chapter, the nature of variety within the Absolute Truth has already
been elaborately discussed. In short, Lord Nryaa has various associates by His side, like
ea (the son of Kadr) and Garua (the son of Vinat). r Nryaas Vaikuha appears in
the material world in various forms like vetadvpa and Rampriya-loka. Various tastes
appear in the different limbs (agas) of His devotional service, beginning with hearing and
chanting. In His diverse pastimes He displays a host of wonderful qualities like His
compassionate concern for His devotees. And in His highest abode He enjoys Himself in
various ways, such as drinking His mothers breast milk, crawling on the ground, and playing
childrens games.
BB 2.4.177
TEXT 177
TEXT
s ca tasy ca s ce
jey tac-chuddha-sevakai
atarky uka-dustarkajna-sambhinna-mnasai

SYNONYMS
sshe; caand; tasyher; caand; sthat; ceactivity; jeyis understood;
tatHis; uddhapure; sevakaiby the servants; atarkyinconceivable; ukadry;
dustarkaby questionable logic; jnaand knowledge; sambhinnaconfused; mnasai
to those whose minds.
TRANSLATION
The pure servants of the Lord understand her and her activities. But persons whose minds are
confused by dry knowledge derived from bad logic cannot figure out what she is.
COMMENTARY
Philosophers can never fathom the truth of the Supreme Lords personal energy with their dry,
faulty logic. Nrada said in Text 165, durvitarky hi s akti (Inconceivable indeed is this
energy), and he made this statement in the course of proving that the Personality of Godhead
in His expanded forms is both one and many. Now he extends this idea of inconceivability to
all the varieties of spiritual and material existence, which without exception emanate from
Him.
BB 2.4.178
TEXT 178
TEXT
s parparayo aktyo
par aktir nigadyate
prabho svbhvik s hi
khyt praktir ity api
SYNONYMS
sshe; parasuperior; aparayoand inferior; aktyoof the energies; par aktithe
superior energy; nigadyateis called; prabhoof the Lord; svbhvikautonomous; s
she; hiindeed; khytnamed; praktinature; itithus; apialso.
TRANSLATION
Of the two divisions of the Lords energythe superior and the inferiorshe is known as the
superior energy. She acts on her own and is also called prakti [nature].
COMMENTARY
Authorities like Prahlda Mahrja have glorified this principal energy of the Supreme as His
par akti. In the Viu Pura (1.19.176177) r Prahlda contrasts her with the apar-akti,
the inferior energy of the Supreme:

sarva-bhteu sarvtman
y aktir apar tava
guray namas tasyai
vatya surevara

ytta-gocar vc
manas cviea
jni-jna-paricchedy
vande tm var parm

O Soul of all beings, O Lord of the demigods, I offer my obeisances to that eternal but
inferior energy of Yours who is the shelter of the material modes found in all created beings.
She is devoid of variety and beyond comprehension by words and the mind. She delimits the
knower and his knowledge. I offer my homage to her, the supreme controller in this world.
The Supreme Lords inferior energy, called My, who manifests inert matter, is beyond the
range of words and the mind because she is devoid of material distinctionscategories,
qualities, and so on. This is so because she is in essence an aspect of the Absolute Truth.
Nonetheless, being the illuminator of all things, she manifests the difference between the jva,
who is the knower, and his knowledge. She does this the same way she illuminates the
distinctions between external objects like clay pots. Another way of understanding this
concept is that the Lords inferior energy delimits the jna of the jns, the understanding of
persons exclusively dedicated to theoretical knowledge; these speculative philosophers cannot
surmise the truth about her by conjecture, because she limits the power of their knowledge.
Indeed, only those persons who have pure devotion for the Supreme Lord have the mental
strength to understand her. She is called var because she belongs to the essential being of
the Lord. She is identical with Him in eternality and other transcendental qualities.
Alternatively, the current verse spoken by Nrada does not refer to the Lords inferior energy,
even though it includes the word prakti. Rather, Nrada is saying that the Lords superior
energy, who is completely capable of arranging all the varieties that emanate from the Lord, is
called par because she belongs to the pleasure potencies of the spiritual realm. She is also
called akti and prakti by the speakers of the Puras. The word prakti means intrinsic
nature, indicating that she is the natural, autonomous potency of the Personality of Godhead.
She is said to be nondifferent from Him because her substance is the same as His.
BB 2.4.179

TEXT 179
TEXT
a bahu-vidhs tasy
lakyante krya-bhedata
tasy eva praticchyrp my gutmik
SYNONYMS
aexpansions; bahu-vidhof many kinds; tasyher; lakyanteare designated;
kryaof manifestations; bhedataby the differences; tasyher; evaindeed;
praticchyof a shadow reflection; rpin the form; mythe illusory energy; guatmikcomprising the material modes.
TRANSLATION
She has many expansions, who are named in terms of the various manifestations they
produce. My, who comprises the material modes, appears as her shadow.
COMMENTARY
Although the expansions of the Lords divine energy are immeasurably variegated, they can
be analyzed in terms of the visible existences they createthat is, the varieties of devotees,
devotional service, and objects of devotion, each with their ecstasies, moods of exchange, and
external appearances. The manifestations of the material energy can also be categorized in
terms of diverse activities in fruitive work, materialistic devotion, cultivation of knowledge,
and so on, each with its own subdivisions.
In the Viu Pura (1.3.2) r Parara i describes the manifold effects of the Lords
creative potency thus:
aktaya sarva-bhvnm
acintya-jna-gocar
yato to brahmaas ts tu
sargdy bhva-aktaya
bhavanti tapat reha
pvakasya yathoat

All things that exist have their own potencies, understandable only by transcendental
intelligence. O best of ascetics, the Supreme Truth also has His real potencies for creation and
other functions, and these belong to Him as the power of heat belongs to fire. Commenting
on this verse, rla rdhara Svm has written:

loke hi sarve bhvn mai-mantrdn aktaya acintya-jna-gocar, acintya

tarksaha yaj jna krynyathnupapatti-pramaka tasya gocar santi. yad v,
acinty bhinnbhinnatvdi-vikalpai cintayitum aaky kevalam arthpatti-jna-gocar
santi. yata evam ato brahmaa r-vior api ts tath-vidh sargdy sargdi-hetu-bht
bhva-aktaya svabhva-siddh aktaya santy eva, pvakasya dhakatvdi-akti-vat.

Like gems, mantras, and so on, all things in this world have energies that can be understood
only by inconceivable knowledge. This is the kind of knowledge one can acquire not by
speculative reasoning but only by confronting tangible evidence one cannot otherwise
explain. Or to put things another way, these energies are inconceivable in that one can
understand them not by analyzing them in terms of how, for example, they differ or dont
differ but only through arthpattithat is, presuming what is required to make sense of the
known facts. Therefore, just as fire has potencies like the power to burn, the Absolute Truth,
r Viu, has inconceivable energiesHis innate existential potencieswhich are the causes
of creation and so on.
There is also this statement from ruti (vetvatara Upaniad 6.8):
na tasya krya karaa ca vidyate
na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
He is not obliged to work and has no material senses to carry out work. No one can be found
equal to Him or greater. And as we hear from scripture, His own superior energy has her
manifold aspectsknowledge, power, and movementwhich act autonomously.
Thus all things have their own inconceivable energies, like the power of heat in fire. And the
Supreme has His own inconceivable energies, nondifferent from Him. This is affirmed in the
ruti text cited above, parsya aktir vividhaiva ryate. Thus nothing can defeat the potencies
of the Supreme, just as not even the most potent conveyers of subtle power in the material
worldgems, mantras, and so oncan remove the heat-giving potency of fire. In short, the
Supreme has eternal, unbounded powers. As declared in the Bhad-rayaka Upaniad
(4.4.22), sad ayam asya sarvasya va sarvasyena sarvasydhipati: This Supreme is
always the controller of everything, the ruler of everything, the master of everything in this
world. The Supreme Brahman is the cause of the creation, maintenance, and destruction of
the universe through His potency known as My, who is the shadow form of His internal
pleasure potency (cid-vilsa-akti). My, who manifests the three modes of material

existence, produces the variegated creation, and because she is the shadow of the Lords
spiritual energy, material phenomena resemble the transcendental reality of Vaikuha.
BB 2.4.180
TEXT 180
TEXT
mithy-prapaca-janan
mithy-bhrnti-tamo-may
ato nirpynitydy
jva-sasra-kri
SYNONYMS
mithyfalse; prapacaof the material creation; jananthe generator; mithyfalse;
bhrntiof illusions; tamaand of ignorance; maythe embodiment; atatherefore;
anirpyindescribable; anitynot eternal; dyand primeval; jvaof the jvas;
sasrathe cycle of material life; kriwho creates.
TRANSLATION
This My is the generator of the false material creation. She embodies falsity and ignorance,
and therefore she cannot be described. Noneternal yet primordial, she creates for the jvas the
cycle of material life.
COMMENTARY
Texts 180 through 182 define My in terms of her identity and effects. The created world of
illusion consists of visible products and their causes, and My is the mother of all of them.
She produces the illusion of material existencethe relative knowledge, ignorance, bondage,
and liberation that make up the darkness of the conditioned souls who are removed from
knowledge of reality. Thus she causes the jvas cycle of birth and death by expanding the
force of delusion. Because what she creates is illusory, her actual character cannot be
identified, and because her influence over an individual soul ends when that soul achieves true
knowledge, she is said to be noneternal. But in truth she is beginningless because she is the
shadow of the spiritual energy of the Supreme.
BB 2.4.181
TEXT 181
TEXT
aamvaraasydhihtr mrtimat hi y
krykra-vikrasy-

prpty praktir ucyate

SYNONYMS
aamaof the eighth; varaasyacovering; adhihtrthe presiding goddess; mrtimatappearing in person; hiindeed; ywho; kryaof created objects; krain the
form; vikrasyaof transformation; aprptybecause of there being no occurrence;
praktiprimordial nature; ucyateis called.
TRANSLATION
Appearing in person, she presides over the eighth covering of the universe. Because the
transformations of material creation do not affect her, she is called prakti.
COMMENTARY
Matter is always in flux, changing from one state to another. But because My is the
superintendent of this continuous transformation of matter, she herself is never subject to
change. Thus she is called prakti, the primal form of material existence, the unchanging
intrinsic basis of vikti, that which changes. In short, the cause of change is unchangeable.
Therefore when Gopa-kumra visited My in her abode within the eighth covering of the
universe, she referred to herself as nondifferent from the spiritual energy of the Lord, of
whom she is a separated expansion:
bhaktim icchasi v vios
tathpy etasya ceikm
bhagin akti-rp m
kpay bhaja bhakti-dm

Or if you want devotion to Viu, still you should be kind and worship me, the giver of
devotion, for I am His maidservant, His sister, and the embodiment of His energy. (Bhadbhgavatmta 2.3.28)
BB 2.4.182
TEXT 182
TEXT
yasys tv atikrameaiva
muktir bhakti ca sidhyati
utpdita yay vivam
aindrajlika-van m
SYNONYMS

yasyof whom; tubut; atikrameaby the transcending; evaonly; mukti

liberation; bhaktidevotional service; caand; sidhyatiare achieved; utpditam
produced; yayby whom; vivamthe material universe; aindrajlika-vatlike a
magicians production; munreal.
TRANSLATION
Only by transcending her does one attain liberation and devotional service. She has produced
the material universe, a creation no more real than a magicians trick.
COMMENTARY
As a magician conjures up one illusion after another, My has countless ways to create false
appearances.
BB 2.4.183
TEXT 183
TEXT
akty sampdita yat tu
sthira satya ca dyate
kardama-prabhtn tat
tapo-yogdi-ja yath
SYNONYMS
aktyby the energy; sampditamcreated; yatwhat; tuhowever; sthiramsubstantial;
satyamreal; caand; dyateis seen; kardama-prabhtnmby Kardama and others;
tatthat; tapafrom their austerity; yogamystic yoga; diand so on; jamgenerated;
yathas.
TRANSLATION
But whatever that energy creates appears substantial and real, just like the things that ascetics
like Kardama create from their austerities, mystic yoga, and other attainments.
COMMENTARY
The Lords energies, both spiritual and material, are His personal creative potencies.
Whatever is produced by the Lords own akti is real and substantial in the sense that such a
creation lasts for some time. Even finite souls like Kardama and Saubhari were able to create
wonders that were substantial and real, like Kardamas flying palace, which could travel
anywhere he desired. Certain inert objects in the material world, such as potent gems and
mantras, also have such creative power.
Magicians are expert in producing illusions. They know how to bewilder people. Yet their
magical creations are unreal because those creations cannot be used for any practical purpose,

cannot act in any real way, and after a moment cease to exist. In contrast to such useless
illusions, adept ascetics and yogs are able to create things that anyone can see are substantial
and real. The creators of such things enjoy their creations as they like, and the objects created
may last for thousands of years.
BB 2.4.184
TEXT 184
TEXT
niea-sat-karma-phalaika-dtur
yogvarair arcya-padmbujasya
kasya akty janita tay yan
nitya ca satya ca para hi tadvat
SYNONYMS
nieaall; satauspicious; karma-phalafruits of work; ekaone; dtuof the
bestower; yog-varaiby the masters of yoga; arcyaworshipable; pada-ambujasya
whose lotus feet; kasyaof Ka; aktyby the power; janitamcreated; tayby her;
yatwhich; nityameternal; caand; satyamreal; caand; paramtranscendental; hi
indeed; tat-vatlike Him.
TRAnSLATION
Lord Ka alone is the bestower of the fruits of all auspicious work. His lotus feet are
worshiped by the masters of yoga. Whatever His personal energy creates is eternal and real
and beyond illusion, just as He is.
COMMENTARY
Since even jvas have the power to create substantial realities, whatever the Supreme Lords
ubiquitous energy creates is by definition even more substantial and real. Performers of
austerities and pious works achieve wonderful results from their endeavors, but it is the
Supreme Lord Ka alone who provides those results.
BB 2.4.185
TEXT 185
TEXT
eva bhagavat tena
r-kenvatri
na bhidyante vatrs te
nity saty ca td
SYNONYMS

evamtherefore; bhagavatfrom the Personality of Godhead; tenaHim; r-kenar

Ka; avatrithe source of all incarnations; na bhidyanteare not different; avatr
incarnations; tethey; nityeternal; satyreal; caand; tdsuch.
TRANSLATION
The incarnations of r Ka, the original Personality of Godhead, are likewise not different
from Him, their source. Just as He is eternal and real, so are They.
COMMENTARY
Now Nrada is coming to his main point: r Kadeva is greater than all other forms of the
Supreme Lord. Kas tu bhagavn svayam: Ka is the original Personality of Godhead.
(Bhgavatam 1.3.28) To prepare Gopa-kumra for this point, Nrada sums up what he has
said thus far by saying that all the avatras of Godhead are similar to Ka because they all
share in His qualities of being nitya (eternal) and satya (real). Thus all the forms of Godhead,
like Lord Badarntha and Lord Vaikuhantha, are nondifferent from Lord Golokantha.
BB 2.4.186
TEXT 186
TEXT
eka sa ko nikhilvatrasamai-rpo vividhair mahattvai
tais tair nijai sarva-vilakaair hi
jayaty anantair bhaga-abda-vcyai
SYNONYMS
ekaalone; saHe; kaKa; nikhilaof all; avatraincarnations; samai
combined; rpathe form; vividhaivarious; mahattvaiby excellences; tai tai
each of them; nijaiHis own; sarvafrom everything else; vilakaaiwhich are distinct;
hiindeed; jayatiis victorious; anantaiwhich are infinite; bhaga-abdaby the term
bhaga; vcyaiwhich are designated.
TRANSLATION
Ka alone is the source of all the incarnations of Godhead. By His infinitely various
excellences, distinct from those of everyone else, He is always supreme. Those excellences
are known by the term bhaga.
PURPOrT
The plenary expansions of God are all nondifferent, but r Ka, being the source of the
others, is supreme. Nrada calls Ka the samai-rpa, which means that Kas form
subtly embodies all the other forms of the Godhead. Only Ka, the Lord of Goloka, is

completely endowed with the special excellences of the Supreme Lord, all of them rare,
unlimited, infinite, beyond the power to describe, and not found the same way in anyone else.
Those excellences are identified in the Viu Pura (6.5.74) by Parara i:

aivaryasya samagrasya
vryasya yaasa riya
jna-vairgyayo caiva
a bhaga itgan

Complete sovereignty, prowess, beauty, fame, knowledge, and reunciationthese six are
called bhaga [opulences].
BB 2.4.187
TEXT 187
TEXT
nryad apy avatra-bhve
savyajyamnair madhurair mano-jai
tat-prema-bhaktyrdra-hd-eka-vedyair
mhtmya-vargair vividhair viia
SYNONYMS
nryatthan Nryaa; apialso; avatraas an incarnation; bhvein His appearance;
savyajyamnaiwhich manifest; madhuraisweeter; mana-jaimore charming; tatprema-bhaktyby loving devotion to Him; rdrasoftened; htto a heart; ekaonly;
vedyaiknowable;

mhtmya-vargaiby

the

many

glories;

vividhaivarious;

viiawho is distinguished.
TRANSLATION
And Ka is different from Nryaa, for when Ka appears in His descent in the material
world He fully manifests the many unique glories that distinguish Ka alonecharming,
attractive glories that can be known only to hearts softened by prema-bhakti.
COMMENTARY
Someone may raise the doubt that since Nryaa, the Lord of Vaikuha, is also described in
Vedic scriptures as the avatr, or source of all incarnations, how can r Ka be greater
than Nryaa? Nrada replies in this verse. Ka is the all-victorious Supreme Personality
of Godhead, greater than everyone, including the Lord of Vaikuha. When Ka descends to
the material world, He reveals especially sweet qualities that attract the hearts of everyone.

What kinds of qualities distinguish r Ka as greater than all avatras, even the avatr
Nryaa? To understand this topic properly one needs a heart softened by pure love for
Ka. But even without that requirement one can consider that most forms of Godhead, like
the Nryaa of Badarikrama, are only avatras, whereas the supreme controller r
Nryaa, the Lord of Vaikuha, is not an avatra but the avatr. Ka, however, is both
avatr and avatra. Thus Ka displays in His role as avatra the sweetness of His varied
pastimes and in His role as the avatr the supreme status of the absolute controller. Therefore
Ka is the greatest form of God.
The special glories of Ka will be further discussed in the later chapters of r Bhadbhgavatmta. Even the pastimes of Ka in which He defeats and kills evil persons are
sweeter and more charming than anyone can describe or can infer by logic, because each
enemy Ka kills receives Kas complete mercy. Moreover, the ways that Ka defeats
and kills demons are supremely attractive, what to speak of the ways Ka reciprocates
kindly with His surrendered devotees. With all of them He reciprocates according to their
rasasharing meals with them, relaxing with them, playing His flute for their pleasure,
dancing with them in the rsa-ll, and so on. This will be described more fully later on.
BB 2.4.188
TEXT 188
TEXT
tem apy avatr
sevakai parama mahat
labhyate sukham tmtmapriya-sev-rasnugam
SYNONYMS
temof these; apinonetheless; avatrmincarnations; sevakaiby the servants;
paramamthe most; mahatsupreme; labhyateis achieved; sukhamhappiness; tmatmaeach individually; priyaloving; sevof service; rasathe mood; anugamin
accordance with.
TRANSLATION
Still, the servants of the Lords incarnations achieve the greatest happiness in the loving
services they prefer, each according to his own mood.
COMMENTARY
Since r Kadeva is the boundless ocean of all superexcellent glories, why doesnt every
devotee serve Him and Him alone to obtain the highest possible happiness? The answer is that

every Vaiava, no matter what form of Viu he worships, achieves a special individual
happiness, suited exactly to his own attitude, and this completely fulfills his hearts desires.
All the Supreme Lords pure servants know such perfect satisfaction, so they all attain the
ultimate limit of happiness available in their own rasas.
BB 2.4.189
TEXT 189
TEXT
upsannusrea
datte hi bhagavn phalam
na tatrparitoa syt
kasyacit sdhya-lbhata
SYNONYMS
upsanworship; anusreaaccording to; dattegives; hiindeed; bhagavnthe
Supreme Lord; phalamrewards; nanot; tatrathere; aparitoadissatisfaction; syt
would be; kasyacitof anyone; sdhyathe goal; lbhatabecause of achieving.
TRANSLATION
According to the way one worships, the Lord awards different results. One who thus reaches
the goal he has pursued never feels discontent.
COMMENTARY
The Personality of Godhead knows everything there is to know. He is also the most merciful
giver of charity. Why then doesnt He give the same supreme happiness to all His devotees? It
is because what He gives them depends on their expressed desires. Then arent the devotees
dissatisfied who receive happiness that is relatively less? No. When the Supreme Lord
reciprocates the love of any of His pure devotees, the devotee is never left feeling incomplete,
because everything the devotee wanted the Lord provides.
BB 2.4.190
TEXT 190
TEXT
vicitra-ll-vibhavasya tasya
samudra-ko-gahanayasya
vicitra-tat-tad-ruci-dna-llvibhtim uttarkayitu prabhu ka
SYNONYMS

vicitravariegated; llof pastimes; vibhavasyawhose expanded glories; tasyaof Him;

samudraof oceans; kolike millions; gahanadeep; ayasyawhose mind; vicitra
variegated; tat-tatdifferent individual; rucitastes; dnagiving; llof pastimes;
vibhtimwhose opulence; uttarkayitumto understand by speculation; prabhucapable;
kawho.
TRANSLATION
The Lords pastimes expand in unlimited variety. His mind is deeper than millions of oceans.
The opulence of His diverse pastimes attracts His devotees to Him in so many ways. Who can
understand Him by speculation?
COMMENTARY
But why doesnt the Lord bestow the very best method of worship upon all His devotees?
After all, He is Hkea, the master of the senses, who inspires all the energies of knowledge
and activity.
If He wanted to bestow the very best method, He could, but He chooses instead to respond to
the individual taste of each devotee for a particular loving service. This variety of
reciprocation with many different devotees is His ll and His special greatness. How can
anyone presume to understand why He acts as He does? We can understand only this much:
Were He not to expand varieties of pastimes with various devotees, the charm of His
variegated enjoyment would not be complete.
BB 2.4.191
TEXT 191
TEXT
sidhyet tathpy atra kp-mahihat
yat tratamye pi nija-svabhvata
spardhdy-avttair nikhilair yath-ruci
prpyeta sev-sukham antya-sma-gam
SYNONYMS
sidhyetwould be obtained; tath apinonetheless; atrain this; kpof mercy;
mahihatthe ultimate perfection; yatwhich; tratamyein the hierarchy; apieven;
nijaeach individually; svabhvataaccording to the natures; spardh-diof envy and so
on; avttaiin whom there is no occurrence; nikhilaiby all; yath-ruciaccording to
taste; prpyetais achieved; sevof service; sukhamthe happiness; antyafinal; sma
its limit; gamwhich has reached.
TRANSLATION

Even amidst such diverseness the Lords mercy achieves its highest perfection, for despite the
hierarchy of greater and lesser devotees, none are affected by envy or by any such bad
feelings toward others. Each devotee, following his own nature, attains the final limit of
happiness in the service that suits his own taste.
COMMENTARY
That the Supreme Lord does not behave the same with every devotee does not invalidate the
glory of His boundless compassion. Rather, His discriminating dealings with His servants
enhance His reputation because every devotee relishes the highest possible happiness. By the
nature of devotional service, none of the Lords servants ever become dissatisfied. On the
heavenly planets and elsewhere in the material world, inequality always leads to conflict and
envy, but not so in the dealings between the Supreme Lord and His devotees. Rivalry,
jealousy, and other undesirable emotions never interfere with their happiness. Devotees on the
path of pure devotional service are protected from these inauspicious influences, including
false pride and malice towards others. Vaiavas are naturally friendly to one another. Free
from envy, they can peacefully pursue their real self-interests.
BB 2.4.192
TEXT 192
TEXT
na sac-cid-nanda-ghantman hi
sv-alpe pi saukhye bahu-saukhya-buddhi
ssrikm iva npi tucchasukhnubhtir yatinm iva syt
SYNONYMS
nanot; sat-cit-nandain eternity, knowledge and bliss; ghanafull; tmanmwhose
identity; hiindeed; su-alpevery much inferior; apiindeed; saukhyein happiness;
bahuof great; saukhyahappiness; buddhithe idea; ssrikmof materialists;
ivaas; nanot; apialso; tucchainsignificant; sukhaof happiness; anubhtithe
experience; yatinmof impersonalist sannyss; ivaas; sytthere is.
TRANSLATION
Because the Lords pure devotees are absorbed in their true identity of eternity, knowledge,
and bliss, they do not accept inferior happiness as great. Nor do they get involved with the
petty pleasures of materialists or of sannyss with impersonalist views.
COMMENTARY

Ordinary people may by ignorance consider meager pleasure to be great, but Vaiavas are
not fooled. Because materialists entrapped in the cycle of birth and death are motivated by
urges for sense gratification, such materialists consider the stimulation of sensory contact to
be real happiness. Similarly, impersonalist renunciants cultivating knowledge of their spiritual
identity hope to find real happiness in liberation. In most cases, however, the impersonalist
sannyss do not reach even the petty happiness for which they aspire. The cause of
frustration for both the materialists and the impersonalists is their failure to realize their own
true nature as spiritual souls. A person who actually realizes himself as pure spirit can never
consider material happiness complete, nor can he be enticed by trivial sense gratification, nor
by the meager happiness of impersonal liberation, because he is immersed in the most intense
ecstasy.
BB 2.4.193
TEXT 193
TEXT
tratamya tu kalpyeta
sva-sva-sevnusrata
tat-tad-rasa-sajtyasukha-vaicitry-apekay
SYNONYMS
tratamyama hierarchy; tubut; kalpyetais imagined; sva-svatheir own; sev
service; anusrataaccording to; tat-tateach different; rasato the tastes; sajtya
corresponding; sukhaof happiness; vaicitrfrom the various kinds; apekayby the
derivation.
TRANSLATION
The hierarchy among devotees is only imagined according to their own forms of service and
according to the happiness each devotee derives from his own relationship with the Lord.
COMMENTARY
Every pure Vaiava obtains results suitable to his own devotional attitude. What then is the
basis for a hierarchy of greater and lesser devotees? In truth, no such hierarchy exists. It is
only imagined as a device for comparing different kinds of devotional service. Each
devotional relationship, or rasa, and its corresponding varieties of pleasure may for
convenience be measured in terms of relative degrees of perfection. In the nine methods of
devotional practice, such as hearing and chanting, and in the various services devotees render
to the Lord in Vaikuha and elsewhereattending the Lord in person, massaging His feet,

dressing His hair, serving Him as a doorkeepereach devotee relishes the highest possible
happiness from his own service to his own worshipable Lord. By presuming a hierarchy of
these services one may also devise a hierarchy of happiness and may accordingly rank
devotees. But even if, as some persons hold, such a hierarchy is factual, no pure Vaiava
thinks himself deprived of anything; all the Lords devotees feel completely satisfied and
happy.
BB 2.4.194
TEXT 194
TEXT
vaikuha-vsino hy ete
kecid vai nitya-prad
pare kasya kpay
sdhayitvemam gat
SYNONYMS
vaikuha-vsinathe residents of Vaikuha; hicertainly; etethese; kecitsome; vai
certainly; nityaeternal; pradassociates; pareothers; kasyaof Lord Ka;
kpayby the mercy; sdhayitvattaining perfection; imamhere; gathave come.
TRANSLATION
Some of these residents of Vaikuha are eternal associates of Lord Ka, and others have
come here by His mercy, having gained the privilege to enter.
COMMENTARY
Because the servants of the Supreme Lord are by constitution as purely spiritual as He, one
may doubt that there can be any difference between the devotees and the Lord, any distinction
between servant and served. Texts 194 through 199 resolve this doubt. Some residents of
Vaikuha have always been there, like Ananta ea and Garua. Others, like Bharata,
Priyavrata, and Jaya and Vijaya, have come to Vaikuha from the material world and have
become associates of the Lord relatively recently, having gained entrance into Vaikuha after
successfully practicing devotional service.
BB 2.4.195
TEXT 195
TEXT
bhajannanda-smye pi
bheda kacit prakalpyate
bhyntara-bhvena

dra-prva-sthatdin
SYNONyMS
bhajanaof worship; nandaof the bliss; smyein equality; apieven; bheda
difference; kacitsome; prakalpyateis supposed; bhyaoutsiders; antaraand
insiders; bhvenain terms of; drafar; prvanearby; sthatbeing situated; din
and so on.
TRANSLATION
Although everyone equally enjoys the bliss of worshiping the Lord, certain differences are
conceived. Devotees are considered relative outsiders or insiders, depending, for example, on
whether they serve the Lord from afar or from nearby.
COMMENTARY
In the opinion of some Vaiavas, different qualities of devotional service earn their
performers different degrees of perfection. Otherwise in Vaikuha there would be no
meaningful distinction between the Lords eternal servants and newly liberated devotees. In
this verse Nrada agrees that although all devotees enjoy the ecstasy of worshiping Lord
Nryaa there are minor differences in what various devotees achieve in Vaikuha. Some
devotees seem to have more intimate relationships with Lord Nryaa than do others. And
when the Lord descends to the earth and other material planets, select devotees are privileged
to accompany Him. The truth is that there are no real differences in devotional achievement,
only different individual services. If some Vaiavas insist on the idea of different degrees of
perfection, that idea may be granted, but the differences are insignificant.
BB 2.4.196
TEXT 196
TEXT
yady apy e hi nityatvt
smya bhagavato bhavet
sevya-sevakatpy ste
nity saty svabhvata
SYNONYMS
yadi apialthough; emof them; hicertainly; nityatvtbecause of the eternality;
smyamequality; bhagavatato the Supreme Lord; bhavetthere is; sevyathe
conditions of being the served; sevakatand the servant; apialso; stethere are; nity
eternal; satyreal; svabhvatanaturally.
TRANSLATION

Though all these devotees are equal to the Supreme Lord in being eternal, there is still a
natural distinction between the servant and the served. This distinction is eternal and real.
COMMENTARY
Sdhana-siddha devotees, who have come to Vaikuha after liberation from the material
world, are obviously inferior to the infallible Supreme Lord. No one should doubt that they
are subordinate to Him. But why should the Lords eternal associates like r ea and Garua
be considered subordinates? To remove this doubt, we need to understand that just as the
sameness of the Lord and the jvas is eternal, so also is the difference between them. The
Supreme Lord is always the served, and the jvas, no matter who they are, are always His
servants. This is a basic fact, and no logical maneuvers will ever be able to refute it.
BB 2.4.197-198
TEXTS 197198
TEXT
sac-cid-nanda-sndratvc
cai bhagavat saha
smye pi bhajannandamdhurykara-vidyay

kaycid anaytarkyann-madhurimrave
tasmin r-ka-pdbje
ghaate dsat sad
SYNONYMS
sat-cit-nandaof eternity, knowledge, and bliss; sndratvtbecause of being the
embodiment; caand; emtheir; bhagavat sahawith the Lord; smyein equality;
apieven; bhajana-nandaof the bliss of worshiping; mdhuryaof sweetness; kara
attractive; vidyayby a mystic potency; kaycitcertain; anaythis; atarkya
inconceivable; nnvariegated; madhurimaof sweetness; aravewhich are an ocean;
tasminfor these; r-kaof r Ka; pda-abjethe lotus feet; ghaatehappens;
dsatservanthood; sadalways.
TRANSLATION
These devotees are equal to the Lord in being embodiments of eternity, knowledge, and bliss,
just like Him. Yet r Ka has a certain inconceivable mystic potency that attracts these

devotees to the sweet ecstasy of worshiping Him and makes them always think that they are
servants at His lotus feet.
COMMENTARY
Kas devotees are helplessly attracted to Him, like iron filings naturally drawn to a magnet.
The eternal associates of the Lord have never known another way of life, and the new
residents of Vaikuha, perhaps for several lifetimes, practiced being attracted to Him before
they were allowed to enter the spiritual world. The attractive force of devotional service to
Ka is inconceivable; it works in its own way, without having to be understood or even
noticed. Yet somehow it immerses pure devotees in the boundless ocean of Kas sweetness
and draws them irresistibly to His service. Only in this way is the distinction of served and
servant maintained forever.
BB 2.4.199
TEXT 199
TEXT
tai sac-cid-nanda-ghanair aeai
r-ka-devasya yathvatrai
khyto vatritvam te pi smye
tais tair mahattvair madhurair viea
SYNONYMS
taiwith those; sat-cit-nandaof eternity,

knowledge and bliss; ghanaifull

embodiments; aeaiall; r-ka-devasyaof Lord r Ka; yathas; avatrai

with the incarnations; khytarenowned; avatritvamthe quality of being the source of
incarnations; tedespite; apieven; smyein equality; tai taieach one of them;
mahattvaiby His perfections; madhuraisweet; vieathe distinction.
TRANSLATION
And so it is with His incarnations. They are also nondifferent from r Kadeva, for they are
complete embodiments of eternity, knowledge, and bliss. But although Ka is considered
nondifferent from His plenary expansions, He is also distinct from them, and not only because
He is their source but also because He has His own sweet perfections.
COMMENTARY
r Ka, the Lord of Goloka, is acclaimed in the Puras and other Vedic scriptures for
being especially sweet. The sweetness found in Him is not fully present in Lord Nryaa or
any of His other expansions. Of course, Ka is different from His avatras because He is
their source, yet He is still further different as the supreme all-attractive object of love.

As implied here by the word api, it is only natural that Ka be the original Personality of
Godhead and that all other forms of God emanate from Him. But Ka is special not only as
the avatr but also as an avatra. He alone is the source of all incarnations of God, and only
He displays such wonderful charming pastimes when He descends to the material world. The
Puras give evidence of those pastimes, recounting many of r Kas unequaled exploits.
The jvas allowed to associate with Lord Ka in His abode are surely aware that He, being
the supreme controller of all existence, is much greater than they. What most impresses
Kas devotees, however, is His infinitely variegated sweetness; by seeing His beauty and
other glories, they are constantly assured that He is different from everyone else. Only by this
deep appreciation of Kas supremacy can His most fortunate devotees sustain their exalted
love for Him and share intimate exchanges with Him in the ecstatic tastes of transcendental
rasa.
BB 2.4.200
TEXT 200
TEXT
vadanti kecid bhagavn hi ka
su-sac-cid-nanda-ghanaika-mrti
sa yat para brahma pare tu sarve
tat-prad brahma-may vimukt
SYNONYMS
vadantisay; kecitsome; bhagavnthe Supreme Lord; hiindeed; kaKa; su
perfectly; sat-cit-nanda-ghanaof complete eternity, knowledge and bliss; ekaexclusive;
mrtithe embodiment; saHe; yatwhich; param brahmaSupreme Absolute Truth;
pareothers; tubut; sarveall; tatthat; pradpersonal associates; brahma-may
embodiments of the Absolute; vimuktliberated.
TRANSLATION
Some persons say that Lord Ka is the exclusive embodiment of perfect eternity,
knowledge, and bliss. He is, after all, the Supreme Brahman. But His associates are all
liberated souls who are also embodiments of Brahman.
COMMENTARY
Some may propose that only Ka is absolute, because He is the Supreme Brahman. Strictly
speaking, this is true, but the absolute person Ka also includes all His energies. So His pure
devotees should certainly be recognized to be on the same absolute platform of spiritual
perfection. The Lords servants, including Ananta ea, Garua, and others in Vaikuha, are

brahma-may, one with Him in quality. Jns and yogs may become mukta, elevated to
impersonal oneness with the Supreme, but the devotees of Nryaa are vimukta, superliberated, because they participate in the personal oneness of bhakti.
BB 2.4.201
TEXT 201
TEXT
bhakty-nanda-vieya
ll-vigraha-dhria
tay bhagavata akty
cid-vilsa-svarpay
SYNONYMS
bhaktiof devotional service; nandaof the ecstasy; vieyafor the sake of the variety;
llfor pastimes; vigrahapersonal forms; dhriawho assumes; tayby that;
bhagavataof the Supreme Lord; aktypotency; cit-vilsaof His playful spiritual
expansions; svarpaywho is of the essential nature.
TRANSLATION
This equality is created by a special potency of the Lord, a playful aspect of His pure spiritual
self. As Ka assumes various forms for His pastimes, she creates varieties of ecstasy in
devotional service.
COMMENTARY
How do the Lords devotees share His supremacy? By the power of bhakti. Bhakti, the
worship of the Supreme Person with love, gives a special ecstatic mellow taste. And by the
influence of bhakti, the Personality of Godhead displays special forms for particular pastimes.
Still, persons who regard Ka as the Supreme Brahman and yet are unclear about the
position of His associates may have a question: Since the devotees who join in the Lords
pastimes have already attained liberation, oneness with Brahman, why should such devotees
descend again into duality by assuming different bodies for those pastimes? The answer has
already been given: By even asking such a question, one acknowledges the distinction
between served and servant. Still, one might counter that since the liberated impersonalists
and the devotees of the Personality of Godhead are both in the same liberated condition, that
of sac-cid-nanda, nothing less and nothing more, the devotees of the Personality of Godhead
must enjoy no more happiness than liberated impersonalists. But this has also been previously
answered. As the most confidential Vedic scriptures told Gopa-kumra on Brahmaloka:
jva-svarpa-bhtasya

sac-cid-nanda-vastuna
skd-anubhavenpi
syt tdk sukham alpakam

The happiness that arises from directly perceiving the true identity of the jva soulthe
entity composed of eternity, knowledge, and blissis actually very meager. (Bhadbhgavatmta 2.2.176) The happiness of mere self-realization is limited, unlike the
unimaginable happiness found in true liberation, in which one realizes ones loving
relationship with the Supreme. Thus everything Nrada has said stands unrefuted.
BB 2.4.202
TEXT 202
TEXT
r-gopa-kumra uvca
pa mayeda bhagavan dhar-tale
tihanti y r-pratim mah-prabho
t sac-cid-nanda-ghans tvay mat
nldri-ntha puruottamo yath
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; pamasked; mayby me; idamthis;
bhagavanmy lord (Nrada); dharof the earth; taleon the surface; tihantistand;
ywho; r-pratimthe divine Deities; mah-prabhoof the Supreme Lord; t
they; sat-cit-nanda-ghanembodiments of eternity, knowledge, and bliss; tvayby you;
matconsidered;

nldriof

Nldri;

nthathe

master;

puruottamaLord

Puruottama (Jaganntha); yathas.

TRANSLATION
r Gopa-kumra said: I then asked, My lord, divine Deity forms of the Supreme Godhead,
like Lord Puruottama, the master of Nldri, are present on earth, and you consider them
embodiments of eternity, knowledge, and bliss.
COMMENTARY
Gopa-kumra is very much attracted to arcana, the devotional process of Deity worship. He
has enjoyed the benefits of arcana in Jaganntha-pur and on several higher planets in the
universe. He has also heard about the glories of this process from various authoritative
scriptures. Nrada, however, has created a doubt in Gopa-kumra by telling him that the

Deities of the Supreme Lord are just another kind of incarnation, indistinguishable from other
avatras. Earlier in this chapter (texts 155 and 157), Nrada said:
yath dharlambana-ratna-bht
nryao sau sa naro tha datta
r-jmadagnya kapildayo pi
ye kautukc ca pratim-sarp

ye svarga-lokdiu viu-yajevardayo m bhavataiva d

matsyo tha krma ca mah-varha
rman-nsiho nanu vmana ca

anye vatr ca tathaiva te

praty-ekam hbhidhay prabhed
te sac-cid-nanda-ghan hi sarve
nntva-bhjo pi sadaika-rp

There are those who playfully assume the appearance of Deities. . . . Each of these forms of
the Lord has its own activities and names, yet all of them are full in eternity, knowledge, and
bliss. Though manifesting variety, in substance they are eternally one and the same.
BB 2.4.203
TEXT 203
TEXT
eko pi bhagavn sndrasac-cid-nanda-vigraha
kpay tatra tatrste
tat-tad-rpea llay
SYNONYMS
ekaone; apialthough; bhagavnthe Supreme Lord; sndrafull; sat-cit-nandaof
eternity, knowledge, and bliss; vigrahawhose body; kpayby His mercy; tatra tatrain
various places; steHe is present; tat-tatvarious; rpeain forms; llayas His
pastime.
TRANSLATION

The one Personality of Godhead, whose body is always sac-cid-nanda, mercifully enacts the
pastime of being present in various places in various forms.
COMMENTARY
To increase His own pleasure and show kindness to His devotees, and to the whole world,
Lord Ka appears in Pur and other places as Deities like Lord Jaganntha. His Deity forms
appear not only on earth but also on other planets of Bhloka and in the higher and lower
planetary systems.
BB 2.4.204
TEXT 204
TEXT
tat sarva-nairapekyea
ko doa syt tad-arcane
kathacit kriyame pi
mah-lbho pi budhyate
SYNONYMS
tattherefore; sarvaof everything; nairapekyeawith neglect; kawhat; doafault;
sytwill there be; tatof these forms; arcanein the worship; kathacitsomehow;
kriyamebeing done; apieven; mahgreat; lbhabenefit; apiindeed; budhyate
is understood.
TRANSLATION
What then could be wrong with worshiping those forms, disregarding everything else? I
would think that no matter how this was done it would bring great benefit.
COMMENTARY
Why should the Lords devotee be criticized for neglecting other spiritual disciplines
dharma, karma, yoga, and so onto worship the Lords arc-vigraha? It seems logical that he
should gain greatly by such dedication, since all the other devotional practices are included in
the worship of the Deity.
BB 2.4.205
TEXT 205
TEXT
tata katha purebhya
ryante tat-tad-uktaya
aprama ca t na syur
mahan-mukha-vinist

SYNONYMS
tatatherefore; kathamhow; purebhyafrom the Puras; ryanteare heard; tattatthose various; uktayastatements; apramamunauthoritative; caand; tthey;
na syucannot be; mahatof exalted souls; mukhafrom the mouths; vinist
emanating.
TRANSLATION
But why, therefore, do we hear differing opinions about this from the Puras? The Puric
statements, coming as they do from the mouths of exalted souls, cannot be less than
authoritative.
COMMENTARY
rmad-Bhgavatam and other Puras make comments that apparently deprecate the value of
Deity worship. For example:
arcym eva haraye
pj ya raddhayehate
na tad-bhakteu cnyeu
sa bhakta prkta smta

A devotee who faithfully engages in worshiping the Deity in the temple but does not behave
properly toward other devotees or people in general is called a prkta-bhakta, a materialistic
devotee, and is considered to be in the lowest position. (Bhgavatam 11.2.47)
yo m sarveu bhteu
santam tmnam varam
hitvrc bhajate mauhyd
bhasmany eva juhoti sa

One who worships the Deity of Godhead in the temples but does not know that the Supreme
Lord, as Paramtm, is situated in every living entitys heart must be in ignorance and is
compared to one who offers oblations into ashes. (Bhgavatam 3.29.22)

aham uccvacair dravyai

kriyayotpannaynaghe
naiva tuye rcito rcy
bhta-grmvamnina

My dear Mother, even if a person worships Me with proper rituals and paraphernalia, if he is
ignorant of My presence in all living entities he never pleases Me by the worship of My
Deities in the temple. (Bhgavatam 3.29.24)
These and other statements of stra, such as pratim manda-buddhnm (The Deity is meant
for persons who are less intelligent), come from the mouths of great sages. And the verses
cited above are the Supreme Lords own words, retold from the mouth of r ukadeva. As a
matter of principle, the words of trustworthy authorities, such as the Lord and His pure
devotees, should be accepted as true. Therefore Gopa-kumra is puzzled. Any knowledgeable
person would surely agree that the Deity forms of the Lord, like r Sakaraa and others
that appear on the various varas of Bhloka, including the Deities of r Ragantha and
Jaganntha in Their transcendental cities on earth, are directly the Personality of Godhead and
should be worshiped with faith. But the words pratim (image) and arc (worshiped
Deity) are often used in scripture to criticize the narrow vision of immature devotees, and
these special incarnations of the Supreme LordSakaraa, Ragantha, and Jaganntha
also present Themselves as pratim and arc. Does this mean they are inferior forms? Gopakumra hopes that Nrada will clear up this doubt.
BB 2.4.206
TEXT 206
TEXT
tac chrutvokta prabho pjmrgdi-gurumun
utthya paramnandn
mm liyedam uttaram
SYNONYMS
tatthat; rutvhearing; uktamsaid; prabhoof the Lord; pjof worship; mrga
of the path; diand so on; guruby the preceptor; amunhim; utthyastanding up;
paramaextreme; nandtout of ecstasy; mmme; liyaembracing; idamthis;
uttaramanswer.
TRANSLATION
Nrada Muni is the first spiritual master for the path of worshiping the Deity of the Lord.
Upon hearing my question, he stood up, embraced me in extreme ecstasy, and answered in
this way.
COMMENTARY

By composing the Nrada Pacartra, Nrada long ago became the original teacher of the
method of Deity worship as pure devotional service. In this verse, the word mrga means
path, and since it is derived from the verb mg (to seek) it can also be understood to mean
goal of endeavor.
BB 2.4.207-209
TEXTS 207209
TEXT
r-nrada uvca
pratim y mayoddi
skd-bhagavat sam
tsm arcana-mhtmya
tvad st su-drata

dym dhunik vrc

sva-dharmdy-anapekay
skc-chr-bhagavad-buddhy
bhajat ktrimm api

na ptitydi-doa syd
gua eva mahn mata
sevottam mat bhakti
phala y parama mahat
SYNONYMS
r-nrada uvcar Nrada said; pratimthe Deity forms; ywhich; mayby me;
uddiindicated; sktoriginal; bhagavatto the Personality of Godhead; sam
equal; tsmthose Deities; arcanaof worshiping; mhtmyamthe glories; tvat stm
what to speak of; su-dratakeeping far away; dymancient; dhunikmrecent; v
or; arcmDeity form; sva-dharma-diones own religious duties and so on; anapekay
disregarding; sktdirectly; r-bhagavatthe Supreme Lord; buddhyconsidering;
bhajatmfor those who worship; ktrimmartificial; apieven; nano; ptitya-diof
falling down and so on; doafault; sytthere is; guavirtue; evarather; mahn
great; mataconsidered; sevservice; uttamhighest; matconsidered; bhakti
devotional service; phalamfruit; ywhich; paramammost; mahatexcellent.
TRANSLATION

r Nrada said: The Deity forms I have mentioned are all equal to the original Personality of
Godhead. There is no need to even mention the glories of worshiping Them. Persons who
worship the Lords Deitybe it ancient, new, or even concoctedprovided they worship the
Deity as being directly the Lord Himself, will not fall down from their religious status or be
otherwise at fault, even if they neglect their prescribed duties and other such principles.
Rather, their behavior should be considered exemplary, and such Deity worship should be
regarded as exalted devotional service, yielding the best of fruits.
COMMENTARY
Even irregular worship of the Supreme Lord in His Deity form is all-auspicious. Because of
the strength of bhakti, worshipers who fail to observe all the prescribed varrama duties are
not to be considered fallen from the standards of civilized behavior. Nor should they be
considered unqualified for material reasons, nor faulted for imperfect knowledge of the
methods of worship. Ordinarily, offenses committed in ritual Deity worship bring infamy in
this life and hellish punishment in the next. But worship of the Lords Deity performed with
faith and devotion is transcendental. Persons who practice devotional service are excused for
their lack of material qualification:

mat-karma kurvat pus

kriy-lopo bhaved yadi
te karmi kurvanti
tisra koyo maharaya

If persons doing devotional service to Me happen to fail to execute some of their karmic
duties, thirty million exalted sages carry out those obligations on their behalf. (Padma
Pura)
The general opinion of saintly persons is that devotional worship of the Supreme Lords Deity
is always praiseworthy. And exalted Vaiava cryas consider Deity worship a principal
activity of pure devotional service. The primary meaning of the word bhakti is sev
(service), and service to the Lord in the form of Deity worship includes elements of all the
methods of bhakti-yoga. This worship leads to the highest perfection of life, far beyond
accomplishments in the four ordinary categories of human endeavor.
BB 2.4.210
TEXT 210
TEXT

siddhi syd bhagavad-dy

ta-sammnand api
sakd uccran nmbhsasya ravat tath
SYNONYMS
siddhiperfection; sytthere will be; bhagavatof the Lord; dyby vision; taa
blade of grass; sammnantby honoring; apialso; saktone time; uccratby
uttering; nmaof the Lords name; bhsasyaof a shadow; ravatby hearing; tath
and.
TRANSLATION
One can reach perfection by honoring even a blade of grassprovided one sees within it the
presence of the Supreme Lordor by just once uttering or hearing even a faint semblance of
the Lords name.
COMMENTARY
One who understands that in a blade of grass the Supersoul is present along with the jva soul,
and who therefore honors the grass by watering it and bowing down, is in fact performing
devotional service to the Supreme Lord. Such a person easily attains liberation or whatever
else he desires. And the same results are obtainable from just once pronouncing or hearing
even a dim reflection of the Lords holy name.
BB 2.4.211
TEXT 211
TEXT
kutas tat-smrake tasydhihne mantra-saskte
sarva-bhakti-pade pjyamne dodi-tarkaam
SYNONYMS
kutahow; tatof Him; smrakewhich evokes remembrance; tasyaHis; adhihne
in the place of appearance; mantraby mantra; saskteconsecrated; sarvaall; bhakti
of devotional service; padethe repository; pjyamnein being worshiped; doa-diof
faults and so on; tarkaampresumption.
TRANSLATION

How then can one find fault in worshiping the Deity, in whom the Lord personally appears,
who evokes remembrance of the Lord, who has been consecrated by mantras, and who is the
receiver of all kinds of devotional service?
COMMENTARY
When the Deity of Lord Viu has been properly installed with the vhana (invitation)
mantras and is worshiped by devotees who have put aside all misconceptions that He is a
statue of wood or stone, such worship is faultless. Even logicians have to admit the existence
of inconceivable potencies in special worldly thingsgems, mantras, potent medicines, and
so on. If even material objects act in ways undetectable by mundane senses and intelligence,
then why cant the Supreme Lord, in His own creation, appear as He wants? The Lords Deity
helps the conditioned souls in their meditation by allowing them to see the Lords form.
Those who visit the Deity see the beauty of all His limbs simultaneously and are effortlessly
transported to the ocean of devotional ecstasy. Simply by worshiping the Deity one performs
all nine processes of bhakti-yogahearing, chanting, remembering, serving the Lords lotus
feet, worshiping, offering prayers, becoming the Lords servant, becoming His friend, and
surrendering everything.
BB 2.4.212
TEXT 212
TEXT
kadpi ka-pratimrcanvat
na sambhavet ka-parev andara
ghaeta cet karhy api tad-viaktito
ganti ngas tad am stuvanty atha
SYNONYMS
kad apiat any time; kaof Ka; pratimthe Deities; arcan-vatmof those
engaged in worshiping; na sambhavetis not possible; kato Ka; pareufor those
who are dedicated; andaradisrespect; ghaetait occurs; cetif; karhi apisomehow or
other; tatto Him; viaktitabecause of being attached; ganti nado not take seriously;
gaoffense; tatthat; amthey; stuvantioffer praise; atharather.
TRANSLATION
Persons who properly worship Ka in His Deity form never disrespect Kas devotees.
And if because of being absorbed in worship they accidentally do so, the devotees make light
of such offenses and praise the worshipers.
COMMENTARY

Although worship of the Supreme Lords Deity is a powerful means of devotional service, its
good effects can be completely nullified by offenses against Vaiavas. Nrada here assures
Gopa-kumra that serious worshipers of the Deity are spiritually mature enough to know that
they must carefully avoid displeasing any Vaiava. Moreover, if a careless neophyte
absorbed in Deity worship neglects or disrespects Vaiavas, the Vaiavas mercifully
overlook the trespass and instead see only the worshipers sincere attachment to the Lord.
BB 2.4.213-215
TEXTS 213215
TEXT
ye tu tat-pratim ntnm
adhihna harer iti
bheda-dytha aildibuddhy sampjayanti hi

na mnayanti tad-bhaktn
sarva-bhtvamnina
pj-garvea vedjm
atikrmanti ca prabho

ta eva sarva-bhaktebhyo
nyns te manda-buddhaya
pj-phala na vidanti
ta eva hi yathoditam
SYNONYMS
yethose

who;

tuhowever;

tatHis;

pratimmDeity

image;

ntnmnew;

adhihnamrepresentation; hareof Lord Hari; itithus; bhedaof difference; dy

with a vision; athaor; aila-diof being stone and so on; buddhywith the mentality;
sampjayantiworship; hiindeed; na mnayantithey do not honor; tatHis; bhaktn
devotees; sarvaall; bhtacreatures; avamninadisrespecting; pjfor their worship;
garveadue to pride; vedaof the Vedas; jmthe instructions; atikrmantithey
transgress;

caand;

prabhoof

the

Lord;

tethey;

evaindeed;

sarvaall;

bhaktebhyaof the Lords devotees; nynthe least; tethey; manda-buddhaya

foolish; pjof worship; phalamthe fruit; na vidantido not obtain; teindeed; eva
thus; hiindeed; yathas; uditamspoken.

TRANSLATION
There are others, however, who concoct some new image and call it Lord Hari but who
actually see that form as different from the Lord. They worship with the idea that the Deity is
no more than stone or some other material substance, and they respect neither the devotees of
Lord Hari nor living beings in general. Proud of their worship, they transgress the injunctions
of the Vedas and the Lord. These foolish worshipers, the lowest of all the Lords devotees, do
not obtain the promised fruits of worship.
COMMENTARY
When criticizing those attached to Deity worship, the scriptures are really speaking about
offensive worshipers who think the Deity only an image of the Supreme Lord, not the Lord in
person. Such idolaters consider the Deity mere stone, wood, or metal; they concoct their own
forms of the Lord, unaware that the authorized Deity appears by His own plan; and they are
oblivious to the presence of the Lord in His devotees. Because such offensive worshipers lack
proper respect for the Deity and the Vaiavas, those worshipers naturally offend all living
entities and violate the basic principles of the Vedas.
Some Vaiavas are free from the influence of the modes of nature, and others are still
conditioned by goodness, passion, and ignorance. The offensive worshipers described in this
verse are the lowest of the Lords devotees. In rmad-Bhgavatam (11.2.47) they are called
prkta (materialistic):
arcym eva haraye
pj ya raddhayehate
na tad-bhakteu cnyeu
sa bhakta prkta smta

A devotee who faithfully engages in the worship of the Deity in the temple but does not
behave properly toward other devotees or people in general is called a prkta-bhakta, a
materialistic devotee, and is considered to be in the lowest position.
The scriptural statement pratim manda-buddhnm (The Deity is meant for the less
intelligent) refers to this lowest class of devotees, who lack in spiritual discrimination. They
do not receive the benefits of Deity worship described in the stras.
yo m sarveu bhteu
santam tmnam varam
hitvrc bhajate mauhyd
bhasmany eva juhoti sa

One who worships the Deity of Godhead in the temples but does not know that the Supreme
Lord, as Paramtm, is situated in every living entitys heart must be in ignorance and is
compared to one who offers oblations into ashes. (Bhgavatam 3.29.22) In other words, the
Personality of Godhead does not accept their worship.
As stated by r Prahlda Mahrja in his prayers to Lord Nsiha:
naivtmana prabhur aya nija-lbha-pro
mna jand avidua karuo vte
yad yaj jano bhagavate vidadhta mna
tac ctmane prati-mukhasya yath mukha-r

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in
Himself. Therefore when something is offered to Him, the offering, by the Lords mercy, is
for the benefit of the devotee, because the Lord does not need service from anyone. To give
an example, if ones face is decorated, the reflection of ones face in a mirror is also seen to
be decorated. (Bhgavatam 7.9.11)
In this prayer, Prahlda describes Lord Nsiha as the personal master (prabhu) of all living
souls and as Prahldas own life and soul (tmana prabhur ayam). Everything the jvas
possess actually belongs to the Supreme Lord. Nonetheless, the Lord, as merciful as He is,
rejects the respect and offerings of jvas who are materialistic fools (jand avidua). The
symptoms of their foolishness are described here in Bhad-bhgavatmta: Such conditioned
souls consider the Supreme Lords Deity a material statue and His worship an empty ritual,
and they disrespect the Lords devotees and the living beings in general. Therefore the Lord is
not interested in their offerings. r Nrada likewise states in rmad-Bhgavatam (4.31.21):
na bhajati ku-mani sa ijy
harir adhantma-dhana-priyo rasa-ja
ruta-dhana-kula-karma madair ye
vidadhati ppam akicaneu satsu

The Supreme Personality of Godhead becomes very dear to those devotees who have no
material possessions but are fully happy in possessing the devotional service of the Lord.
Indeed, the Lord relishes the devotional activities of such devotees. But persons who are
puffed up with material education, wealth, aristocracy, and fruitive activity are very proud of

possessing material things, and they often deride the devotees. Even if such people offer the
Lord worship, the Lord never accepts them.
There are several different ways to understand the prayer by Prahlda Mahrja cited above.
That the Supreme Lord is fully satisfied with His own assets means that He is content with
His own feelings of intense bliss. Nonetheless, He accepts the offerings of intelligent
devotees, and because He is very compassionate to His devotees, for their benefit He acts out
of character, gratefully accepting offerings even though He is not in need. Or, from another
point of view, the words nija-lbha-pra indicate that the Lord becomes fully satisfied
(pra) by prema, the lbha (attainment) achieved by His intimate devotees (nija). Or He is
satisfied by the worship they perform (the lbha that He receives from them). Because He
obtains the fulfillment of His desires from His pure devotees, He is not attracted by the
offerings of others.
One should not think, however, that imperfect worshipers simply waste the wealth and other
resources they expend for the Lord. When one worships the Supreme Person in any fashion,
the result is always for ones benefit (tmane). The example given by Prahlda Mahrja is
that a persons beautiful features, including the auspicious tilaka on his forehead, naturally
appear together with his image reflected in a mirror. The beauty of the reflection, however, is
but a mere semblance of the persons original beauty. In the same way, ritual worship is but a
semblance of pure devotion. Materialistic worshipers, therefore, do not achieve the primary
goal of devotional servicepure lovebecause the Lord is not actually pleased by their
offerings. They achieve only material benefits.
Another way of looking at Prahldas prayer is that although the Lord is very merciful He
does not accept the worship of the unintelligent, who lack spiritual wisdom and who therefore
worship for their own selfish purposes (tmane), not for the Lords pleasure. But why do such
people worship the Lord to accomplish their selfish ends? Because without making an
offering to Him they cannot achieve their own purposes, just as a mirror cannot reflect
beautiful decorations of a face that has not been decorated.
From another point of view, out of compassion the Supreme Lord accepts whatever an
intelligent devotee offers Him. But if a devotee worships the Lord for selfish purposes, the
result is only a semblance of what it could have been, like a persons beauty reflected in a
mirror. The immature devotee receives some unimportant reward instead of the real success
of pure devotion. Therefore only worship offered with the unalloyed motive of pleasing the
Personality of Godhead leads to the treasure of prema-bhakti, in which the devotee attains r

Vaikuha or some other abode of the Lord and is able to see Him in person and associate
with Him.
Still another understanding is that because the all-powerful Supreme Person is already fully
satisfied with His own achievements He is not really interested in the offerings of the
materialistic jva souls. But even if the Lord has no reason to accept such worship for His own
benefit, why doesnt He accept it for the benefit of His worshipers? The answer is that when
the Lord refuses the offerings of persons too foolish to know what is good for them and what
is not, He is actually bestowing His mercy. Seeing the frustration and anxiety of someone who
has spent wealth and effort for ritualistic worship without devotion, the Lord mercifully
ignores the worship to induce the materialistic person to stop his useless endeavor.
Then again, a person trying to worship the Lord may be unintelligent (avidua) in the sense
of not knowing the proper way to worship. In the course of performing sacrifices, he might,
for example, commit violence against innocent animals. Still, shouldnt the chief of all
worshipable Lords reward even such a worshiper? The answer, again, is that the Supreme
Person is all-merciful. If He were to encourage such an offering by awarding benefits, He
would be harming the sacrificial victims.
Or, being satisfied with His own assets, the Lord neither accepts the offerings for His own
sake nor accepts them for the sake of His worshipers. This is because the materialistic
worshipers are less intelligent and the Lord is very kind. In general a person cannot be certain
whether the homage he offers to the Supreme Lord will result in his own benefit. He simply
continues his labor in ignorance, taking trouble to collect the items required for worship.
Meanwhile, the Lord, who cannot tolerate seeing the worshiper suffer such inconvenience,
refuses to accept the worship, thus showing His supreme compassion.
Of what use, then, is the attempt of an ordinary person to worship the Lord? The attempt is
useful because it can eventually lead to ones complete fulfillment (tmane) whereas no other
effort will. The beauty of ones reflected face in a mirror is ones own beauty only, and no
one elses. Without the original beauty, no beauty will appear in the reflection. In other words,
a candidate for devotional service must make an attempt, even if imperfect, to satisfy the
Supreme Lord. There is no other way to achieve the perfection of life.
And yet another way to understand Prahldas prayer is this: The Supreme Lord, being the
personal friend and master (prabhu) of all living beings (tmana), is satisfied (pra) when
His devotees succeed (nija-lbha) and when He can thus have their loving association. Or
even though the Lord is already fully satisfied, His desires being all fulfilled by His pure
devotees, doesnt He also accept the offerings even of less intelligent persons? Of course He

does, and He goes out of His way to accept their worship. But why? Because He is all-kind. If
He did not accept the offerings of those who worship Him, those worshipers would never be
able to achieve their desired success. Unless the jvas offer whatever they can to the
Personality of Godhead, they cannot gain any real benefit. Even impure worship, in the short
term only marginally fruitful, will gradually lead to complete perfection if the Supreme Lord
kindly accepts the worship.
BB 2.4.216-217
TEXTS 216217
TEXT
yady apy aea-sat-karmaphalato dhikam uttamam
tem api phalaty eva
tat-pj-phalam tman

tathpi bhagavad-bhaktiyogya na jyate phalam

iti sadhu-varais tat tat
tatra tatra vinindyate
SYNONYMS
yadi apialthough; aeaof all; sat-karmapious material activities; phalatathan the
fruit; adhikamgreater; uttamamhighest; temof them; apithough; phalatibears;
evaindeed; tatof that; pjworship; phalamthe fruit; tmanby itself; tath api
nonetheless; bhagavat-bhaktifor devotional service to the Supreme Lord; yogyam
suitable; na jyateis not generated; phalamthe fruit; itithus; sadhu-varaiby the best
of saintly persons; tat tatall of this; tatra tatrain various places; vinindyateis
condemned.
TRANSLATION
Although the fruit of their worship of Hari is in itself greater than the results of all pious
material activities, they do not gain the highest fruit they would have derived from proper
devotional service to the Lord. In various scriptures, therefore, the best of saintly persons
condemn such materialistic worship.
COMMENTARY
How can worship of the Supreme Lord not be fruitful, and if fruitful how can it be criticized?
This verse and the next answer these doubts. Faithless worship of the Lords Deity results in

vast, faultless material enjoyment, unencumbered by the complications that result from
ordinary fruitive rituals, like being promoted to heaven. But only pure devotional service
grants one the most rare treasure of pure love for the lotus feet of r Ka, which in turn
grants entrance to His abode, where one can see Him and play with Him forever. Thus the
most perceptive authorities on devotional service are usually critical of the Deity worship of
neophytes with weak faith.
BB 2.4.218
TEXT 218
TEXT
tni tni purdivacanny akhilny api
tat-tad-viayakny eva
manyasva na tu sarvata
SYNONYMS
tni tnithose; pura-diof Puras and other scriptures; vacannithe statements;
akhilniall; apieven; tat-tateach of these; viayaknihaving as their topics; eva
indeed; manyasvayou should consider; nanot; tubut; sarvataapplying to all.
TRANSLATION
When the Puras and other scriptures make statements that belittle Deity worship, you
should understand that all such statements refer to those particular worshipers, not to all
devotees.
BB 2.4.219-220
TEXTS 219220
TEXT
te pi nna na t pj
tyajeyur yadi sarvath
tad tan-nihay citte
odhite gua-darinm

kpay ka-bhaktn
prakea-da
klena kiyat te pi
bhavanti paramottam
SYNONYMS

tethey; apialso; nnamindeed nanot; tmthat; pjmworship; tyajeyushould

abandon; yadiif; sarvathunder any condition; tadthen; tatto that (worship);
nihayby the faithful dedication; cittethe heart; odhitebeing purified; guagood
qualities; darinmfor those who see; kpayby the mercy; ka-bhaktnmof the
devotees of Ka; prakadepleted; aeaall; datheir contamination; klenain
time; kiyatsome; tethey; apialso; bhavantibecome; parama-uttamfirst-class.
TRANSLATION
But if such materialistic worshipers never give up their worship under any circumstance, their
dedication will purify their hearts. Then, by the mercy of Kas devotees who see only the
good qualities of others, the faults of such worshipers will be exhausted, and in time those
worshipers too will become first-class devotees.
COMMENTARY
A person questioning the value of granting petty material enjoyment to such casual
worshipers might support his doubt by citing scripture:

vsudeve mano yasya

japa-homrcandiu
tasyntaryo maitreya
devendratvdika phalam

O Maitreya, for a person whose mind is focused on Lord Vsudeva by chanting of mantras,
by offering of oblations, by worship of the Lords Deity, and so on, such results as becoming
the king of the demigods are simply obstacles to his progress. This doubt is cleared by texts
219 and 220.
Anyone following the process of Deity worship seriously, without giving it up under any
circumstance, will be purified and in a short time will become a perfect devotee of the Lord.
This guarantee stands even if the worshiper has regarded the Deity as a stone statue, different
from the Supreme Person, or has concocted a new image of the Lord, or has been led away
from the path of santana-dharma by excessive pride, or has treated other living entities with
contempt, or even if he has shown no respect for Vaiavas. But hypocrites who merely make
a show of Deity worship for a short time may only in the distant future become perfect
devotees. Showbottle worshipers who offend Vaiavas do not deserve to have their
ambitions fulfilled at all, but they may attain perfection by the mercy of the Vaiavas, for the
Vaiavas are very merciful, kind even to their enemies.

But wouldnt it be better for Vaiavas simply to neglect such offenders and let them remain
in ignorance? Perhaps, but pure Vaiavas see only the good qualities in everyone. Since even
superficial, pretentious worshipers of the Deity are meditating on the transcendental form of
the Lord, saintly devotees simply ignore the offenses and shower mercy.
BB 2.4.221-222
TEXTS 221222
TEXT
yath sakma-bhakt hi
bhuktv tat kmita phalam
kle bhakti-prabhvea
yogya vindanti tat phalam

yath ca tatra tat-kla

bhakter yogya na sat phalam
sajtam iti tac chuddhabhaktimadbhir vinindyate
SYNONYMS
yathas; sa-kmawith material desires; bhaktdevotees; hiindeed; bhuktv
enjoying; tatthat; kmitamdesired; phalamfruit; klein time; bhaktiof devotion;
prabhveaby the power; yogyamworthy; vindantithey obtain; tatthat; phalam
fruit; yathas; caand; tatrathere; tat-klamat that time; bhakteof devotional
service; yogyamsuitable; nanot; sattrue; phalamthe fruit; sajtamarisen; iti
thus; tatthat; uddhapure; bhakti-madbhiby those who possess devotion; vinindyate
is condemned.
TRANSLATION
Devotees who have material desires first enjoy the material results for which they hanker, and
later, on the strength of devotional service, they enjoy the true fruit of devotion. But because
that fruit does not at first appear, pure devotees decry what those worshipers first achieve.
BB 2.4.223
TEXT 223
TEXT
te hi bhakte phala mla
bhagavac-carabjayo
sad-sandarana-kr-

nanda-lbhdi manvate
SYNONYMS
tethey; hicertainly; bhakteof devotional service; phalamthe fruit; mlamthe
foundation; bhagavatof the Supreme Lord; caraa-abjayoof the two lotus feet; sad
always; sandaranathe seeing; krof sporting; nandaof the bliss; lbhathe
attainment; diand so on; manvateconsider.
TRANSLATION
Pure devotees, after all, think that seeing the Lord constantly, attaining bliss from taking part
in His pastimes, and relishing subsequent pleasures are the fruit of devotional service, and its
root as well.
COMMENTARY
Achieving the perfection of prema is only the beginning of Vaikuha life. After that, a
liberated devotee makes further advancement, receiving special individual mercy from the
Lord by being allowed to serve Him in person and to enjoy in other ways the nectar of
devotion.
BB 2.4.224
TEXT 224
TEXT
npi tatra sahante te
vilamba lava-mtrakam
bhagavn api tn htu
mang api na aknuyt
SYNONYMS
nanot; apialso; tatrain that regard; sahantetolerate; tethey; vilambamdelay;
lava-mtrakamfor even a moment; bhagavnthe Supreme Lord; apialso; tnthey;
htumto neglect; manka little; apieven; na aknuytis not able.
TRANSLATION
Those devotees cannot tolerate even a moments delay in obtaining that fruit, nor can the Lord
neglect such devotees for even a moment.
COMMENTARY
Once a devotees pure love of God is awakened, he can no longer wait to see the Lord and
serve Him. In that consciousness, it is difficult for the devotee to understand why others
hesitate to take full shelter of prema-bhakti, and so he may speak critically of compromised,
materialistic behavior.

BB 2.4.225
TEXT 225
TEXT
ato nyny ati-tucchni
sarva-kma-phalni hi
mukti ca su-labhny asmt
tad-bhaktir na tu td
SYNONYMS
atathus; anyniother; ati-tucchniextremely insignificant; sarvaall; kmaof
desires; phalnifruits; hiindeed; muktiliberation; caand; su-labhnieasily
obtained; asmtfrom Him; tatHis; bhaktidevotional service; nanot; tubut;
tdlike that.
TRANSLATION
Thus all the other fruits of desires are paltry, even liberation. From the Personality of
Godhead they are easily obtained, but His pure devotional service is not.
BB 2.4.226
TEXT 226
TEXT
tat-prasdena bhaktnm
adhno bhagavn bhavet
iti svtantrya-hnyeva
na t dadyn mahevara
SYNONYMS
tatof it (devotional service); prasdenaby the mercy; bhaktnmto His devotees;
adhnasubordinate; bhagavnthe Personality of Godhead; bhavetbecomes; itithus;
svtantryaof independence; hnyby the deprivation; ivaas if; nanot; tmthat
(pure devotion); dadytis inclined to give; mah-varathe supreme controller.
TRANSLATION
By the mercy of pure devotional service, the Personality of Godhead, the supreme controller,
becomes subordinate to His devotees. This in effect deprives Him of independence, so pure
devotional service He rarely bestows.
COMMENTARY
Pure love for r Kadeva is more difficult to obtain than liberation. In the words of
ukadeva Gosvm:

rjan patir gurur ala bhavat yadn

daiva priya kula-pati kva ca kikaro va
astv evam aga bhagavn bhajat mukundo
mukti dadti karhicit sma na bhakti-yogam

My dear King Parkit, the Supreme Personality of Godhead Ka is always ready to help
you. He is your master, guru, God, very dear friend, and head of your family. Yet sometimes
He agrees to act as your servant or order carrier. You are greatly fortunate, because this
relationship is possible only by bhakti-yoga. The Lord can give liberation very easily, but He
does not very easily give one bhakti-yoga. (Bhgavatam 5.6.18)
One of Kas names is Mukunda, which can be divided into three parts: mu (liberation),
kum (happiness), and da (giving), meaning that Ka bestows the bliss of liberation. Or
kum can be understood to mean devotional service, so Ka is the bestower of both
liberation and devotional service. However, although the Lord often awards liberation and
ordinary devotional service, He very rarely gives prema-bhakti. Why? Some say it is because
when Bhagavn, the supremely independent controller of all, gives prema-bhakti He becomes
obliged to give up His independence, for devotees who have prema keep Him helplessly
under their control. Or, taking the title Bhagavn to express His absolute omniscience, the
idea is that He knows the impropriety of giving prema-bhakti to anyone uneducated in the
rasas of pure devotion. Other reasons for the Lords hesitancy to grant prema-bhakti will be
discussed later on.
BB 2.4.227
TEXT 227
TEXT
manye mah-preha-jannuvayat
na dukha-doau vidadhta kaucana
kintu pramoda nija-bhakta-vatsalatvdn mah-krti-gus tanoti s
SYNONYMS
manyeI think; mah-prehadearmost; janaof His servants; anuvayatHis coming
under the control; nadoes not; dukhaunhappiness; doauor fault; vidadhtacreate;
kaucanaany; kinturather; pramodamjoy; nijaHis own; bhaktatoward the devotees;

vatsalatva-dnHis compassion and so on; mahgreatly; krtiglorious; gun

qualities; tanotispreads; sthat (coming under the control of His devotees).
TRANSLATION
In my opinion, the Lords coming under the control of His dearmost servants creates no
unhappiness or fault of any kind. Rather, it creates great joy and broadcasts such glorious
qualities of the Lord as His affectionate concern for His devotees.
COMMENTARY
Having recounted others thoughts on why the Personality of Godhead rarely bestows premabhakti, Nrada now discloses his own. First, he refutes the idea that the Lord wants to avoid
losing His independence. The Lord causes no distress for His devotees when He submits
Himself to their desires, nor by surrendering His independence does He suffer. Rather, these
intimate dealings bring joy to the entire world, and they spread the Lords fame for being
generous and concerned for His devotees. Because the Lords submission to His devotees
enlarges their mutual joy, it is a source of delight rather than distress; furthermore, because it
increases His glories, it is faultless.
BB 2.4.228
TEXT 228
TEXT
vieato ngara-ekharasya
svrmatdi-sva-gupavdai
apekay parama-priy s
kh par r-bhagavattva-smna
SYNONYMS
vieataespecially; ngaraof clever heroes; ekharasyaof the chief; sva-rmat-di
self-satisfaction and so on; svaHis; guaof the qualities; apavdaiby the
contradictions;

apekaydesirable;

parama-priysupremely

attractive;

sthat;

khthe limit; parextreme; r-bhagavattvaof Godhood; smnaof the perfection.

TRANSLATION
The way the chief of expert heroes voluntarily submits to His devotees is supremely dear and
attractive because it contradicts His self-satisfaction and certain other of His natural qualities.
It is the ultimate perfection of Godhood.
COMMENTARY
The greatness of God is seen most fully when He becomes subordinate to His servants. In
such intimate dealings the Lord reveals His most special qualities, like His unselfish efforts to

give happiness to His devotees. This aspect of His personality attracts the admiration of pure
Vaiavas, even when it seems to contradict such features of His absolute status as His eternal
self-satisfaction, His effortless acquisition of whatever He might desire, His supreme mastery
of the powers of mystic yoga, and so on. One may learn more about this topic by studying
such pastimes of Ka as His destroying the pride of Satyabhm, as told in r Hari-vaa
and other devotional scriptures.
BB 2.4.229
TEXT 229
TEXT
saprema-bhakte paripkata syt
kcin mah-bhva-viea-sampat
s vai narnarti mah-praharasmrjya-mrdhopari tattva-dy
SYNONYMS
sa-premawith pure love; bhakteof devotional service; paripkatadue to the maturity;
sytthere is; kcita certain; mah-bhvaof the highest stage of ecstasy; vieaunique;
sampattreasure; sthat; vaicertainly; narnartidances enthusiastically; mah
topmost; praharaof delight; smrjyaof the kingdom; mrdha-upariupon the peak;
tattvarealistic; dyin the view.
TRANSLATION
In the final maturity of devotional service in pure love, sometimes a unique treasure
appearsmah-bhva, the highest stage of ecstasy. With the vision of truth, one sees it in the
kingdom of the greatest delight, where it dances exuberantly upon the ramparts.
COMMENTARY
In mah-bhva, the most rare experience, one suffers the torment of burning in the fire of
separation from Ka. From the purely spiritual point of view, this so-called suffering is
actually the most sublime ecstasy.
BB 2.4.230
TEXT 230
TEXT
svabhvato thpi mahrti-okasantpa-cihnni bahis tanoti
bhypi s preha-tamasya sohu
da na akyeta kadpi tena

SYNONYMS
svabhvataby its peculiar nature; atha apihowever; mahgreat; rtiof distress;
okamisery; santpaand pain; cihnnithe signs; bahioutside; tanotispreads;
bhyexternal; apialthough; sthat; preha-tamasyaof the most beloved; sohum
to tolerate; dathe condition; na akyetais not possible; kad apiever; tenaby Him.
TRANSLATION
And yet the peculiar nature of mah-bhva is that outwardly it shows the signs of terrible
distress, sorrow, and pain. And although these signs are but external, the Lord can never
tolerate seeing such a state in His most beloved devotees.
COMMENTARY
Ka cannot bear to see His devotees crying out pitifully and shedding torrents of tears in the
pain of separation from Him, even though He knows that these are not truly signs of
unhappiness. Real or not, these signs of distress in His devotees force Him to respond. In this
state His title Bhagavn is best understood to mean the most loving.
BB 2.4.231
TEXT 231
TEXT
lok bahir-di-pars tu bhva
ta bhrmaka prema-bhava vilokya
bhaktv akm vihasanti bhakts
tat-prema-bhakti bhagavn na datte
SYNONYMS
lokpeople; bahimundane; dito vision; paraddicted; tubut; bhvam
ecstasy; tamthat; bhrmakambewildering; prema-bhavamborn of pure love; vilokya
seeing; bhaktaufor devotional service; akmhaving no desire; vihasantithey ridicule;
bhaktnthe devotees; tatfor Him; prema-bhaktimloving devotion; bhagavnthe
Supreme Lord; na dattedoes not give.
TRANSLATION
When persons addicted to mundane vision see the bewildering symptoms of ecstasy born
from pure love of God, they ridicule the devotees. Because such mudane persons have no
desire to achieve devotional service, the Supreme Lord withholds from them His premabhakti.
COMMENTARY

It is for the good of foolish people that the Personality of Godhead doesnt grant them premabhakti. For lack of spiritual vision, materialists cannot begin to appreciate what pure love of
God is. So when Vaiavas show symptoms of the ecstasies of premacrying out loud and
appearing as if in great painthe materialists, not at all attracted to share in these feelings,
simply laugh at the devotees. The external appearance of pure love of God is certainly
bewildering to ordinary people, so they cannot decide whether they are seeing great suffering
or great pleasure. And because the Supreme Lord has unlimited compassion for every living
entity, He refrains from introducing the mysteries of pure devotional service to those who are
unprepared.
BB 2.4.232
TEXT 232
TEXT
sa-premak bhaktir atva-durlabh
svargdi-bhoga su-labho bhava ca sa
cintmai sarva-janair na labhyate
labhyeta kcdi kadpi hakam
SYNONYMS
sa-premakendowed with pure love; bhaktidevotional service; atvaextremely;
durlabhdifficult to achieve; svarga-diof the heavenly planets and so on; bhogathe
enjoyment; su-labhaeasily obtained; abhavacessation of material existence; caand;
sait; cintmaia touchstone; sarva-janaiby

all people; na labhyateis not

obtained; labhyetacan be obtained; kca-diglass and so on; kad apior sometimes;

hakamgold.
TRANSLATION
Devotional service endowed with prema is very rarely achieved. In contrast, the enjoyments
of heaven are easy to obtain, and so too is freedom from material existence. People rarely if
ever find a cintmai gem; they usually find only glass, or sometimes gold.
COMMENTARY
Various enjoyments and opportunities for control are available in heaven, on earth, in the
subterranean regions, and on the planets of the sages. And for anyone with the requisite
karmic credit these are easily achieved. In contrast, one rarely achieves liberation from the
cycle of birth and death. And prema-bhakti is much more rare than even liberation. Thus
material success is compared to glass, liberation to gold, and pure devotion to the mystic
cintmai gem.

BB 2.4.233
TEXT 233
TEXT
kadcid eva kasmaicit
tad-ekrtha-sphvate
t dadyd bhagavn bhakti
loka-bhyya dhmate
SYNONYMS
kadcitsometime or other; evathus; kasmaicitto someone or other; tatfor it; ekaas
the only; arthagoal; sph-vatewho has desire; tmthat; dadytmay give;
bhagavnthe Supreme Lord; bhaktimpure devotional service; loka-bhyyato one who
is indifferent to worldly opinion; dh-mateintelligent.
TRANSLATION
Only once in a while does the Supreme Lord give bhakti, and only to a rare intelligent person
who desires only that, indifferent to the opinions of the world.
COMMENTARY
Because a candidate for prema-bhakti has lost all concern for what worldly people think of
him, they reciprocate by treating him with contempt.
BB 2.4.234
TEXT 234
TEXT
akya na tad-bhva-viea-tattva
nirvaktum asmbhir atho na yogyam
bhakti-pravtty-artha-parai prabho sacchstrair ivjeu viruddha-vat syt
SYNONYMS
akyampossible; nanot; tatof that; bhvaecstatic state; vieaspecial; tattvamthe
truth; nirvaktumto be described completely; asmbhiby us; atha ualso; nanot;
yogyamappropriate; bhaktiof devotional service; pravttithe promotion; arthaat the
goal; paraiwhich aim; prabhoof the Supreme Lord; sat-straiby the transcendental
scriptures; ivaas if; ajeuupon ignorant people; viruddha-vatcontrary; sytwould
be.
TRANSLATION

We are not able to describe completely this special ecstatic state, nor is it proper for us to do
so. And even if the most perfect of scriptures, those dedicated to promoting devotional
service, were to describe it in detail, the effect on ignorant people would be contrary.
COMMENTARY
Gopa-kumra wants to learn more from Nrada about the special kind of ecstasy that comes
from mature love of God, but here Nrada asserts that he is unqualified to explain it. Premabhakti is indeed beyond the reach of anyones mind and words; only devotees who have
directly perceived it can understand it. Before a general audience, then, it is inappropriate to
say very much about even the external symptoms of prema. Thus rmad-Bhgavatam and
other bhakti-stras avoid revealing too much. The devotional scriptures anticipate that after
reading that prema is like the fire of universal annihilation multiplied millions of times,
people will be afraid to cultivate prema-bhakti.
rla rdhara Svm, in his comments on rmad-Bhgavatam, encourages neophyte readers
by portraying the symptoms of prema-bhakti described therein as signs of happiness, not
unhappiness. For example, one verse in the Eleventh Canto (11.2.40) says about the devotee
who has achieved prema:

eva-vrata sva-priya-nma-krty
jtnurgo druta-citta uccai
hasaty atho roditi rauti gyaty
unmda-van ntyati loka-bhya

By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead.
Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually
becomes very much attached to a particular name and form of the Lord. As his heart melts
with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances
like a madman, for he is indifferent to public opinion. rdhara Svm tactfully explains that
he laughs very loudly or cries or shouts means that the devotee jokingly rebukes his Lord:
You have been neglecting me all this time!
When the supreme ecstasy of prema in separation appears outwardly like supreme distress,
there is nothing wrong with this except that persons lacking spiritual knowledge will
misunderstand devotional service to be a miserable experience and will have nothing to do
with it. They will turn instead to impersonal jna to achieve liberation or to materialistic

karma to fulfill their desires for happiness. Rather than listen to the perfect authorities on
bhakti, they will hear from ordinary ignorant men.
BB 2.4.235
TEXT 235
TEXT
tad-bhvotkara-mdhurya
vidus tad-rasa-sevina
tatratyas tvam api jsyasy
acirt tat-prasdata
SYNONYMS
tatof that; bhvaecstasy; utkarathe excellence; mdhuryamand sweetness; vidu
can understand; tatthat; rasaspiritual taste; sevinathose who serve; tatratya
belonging to that place; tvamyou; apialso; jsyasiwill understand; acirtquickly;
tatHis; prasdataby the mercy.
TRANSLATION
Persons who serve the transcendental taste of this ecstasy can realize its superexcellence and
sweetness. Since you belong to the place where mah-bhva is known, surely by the mercy of
the Lord you will understand it very soon.
COMMENTARY
Out of humility Nrada implies that he is unable to understand the ecstasy of prema. But as an
intimate associate of Lord Nryaa and a witness of Kas pastimes in Vndvana,
Mathur, and Dvrak, he knows much more than he has disclosed. Gopa-kumra is also
eligible for this privileged understanding because he was born in Gokula and graced by the
mercy of r Gokulantha.
BB 2.4.236-237
TEXTS 236237
TEXT
r-gopa-kumra uvca
eva nijea-deva-rgopla-carabjayo
nitar daranotkah
tad-vc me vyavardhata

tdg-bhva-vie-

vtypy ajani tat-kat

tbhy okrave kipta
mm lakyha sntvayan
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; evamthus; nijamy; ia-devaof the
worshipable Deity; r-goplar Gopla; caraa-abjayoof the two lotus feet; nitarm
extreme; daranafor the sight; utkaheagerness; tatof him (Nrada); vcby the
words; memy; vyavardhatagreatly increased; tdksuch; bhvafor the ecstasy;
vieaspecial; of hope; vtya windstorm; apialso; ajaniwas born; tat-kat
from that moment; tbhymby them (the eagerness and hope); okaof sorrow; arave
into an ocean; kiptamcast; mmme; lakyaseeing; hahe said; sntvayan
consoling.
TRANSLATION
r Gopa-kumra said: These words of Nrada greatly increased my anxious eagerness to see
the lotus feet of r Gopla, my worshipable Lord. Quickly a powerful stormlike urge also
arose in mea hope to achieve the kind of ecstasy that Nrada had just described. Seeing me
cast by this hope and eagerness into an ocean of sorrow, Nrada consolingly spoke.
COMMENTARY
Pure devotees revere Nrada Muni for preaching the glories of the Supreme Lord all over the
universe.

gh vaiava-siddhntamai-majuik haht
sphutam udghit yena
ta prapanno smi nradam

I take shelter of Nrada, who forced open the secret treasure chest in which the jewels of the
Vaiava philosophical conclusions were kept.
BB 2.4.238
TEXT 238
TEXT
r-nrada uvca
yady apy etan mah-gopya
yujyate ntra jalpitum

tathpi tava ktaryabharair mukharito bruve

SYNONYMS
r-nrada uvcar Nrada said; yadi apialthough; etatthis; mah-gopyammost
confidential; yujyate nait is not appropriate; atrahere; jalpitumto speak casually; tath
apistill; tavayour; ktaryaof anxiety; bharaiby the excess; mukharitamade
talkative; bruveI will speak.
TRANSLATION
r Nrada said: Although this topic is most confidential and should not be talked about here,
by the weight of your anxiety I am being forced to speak openly.
COMMENTARY
The secrets Nrada is about to divulge are generally not discussed, even in Vaikuha.
BB 2.4.239
TEXT 239
TEXT
ito dre yodhy vilasati pur r-raghu-pates
tato dre rman-madhura-madhu-puryaiva sad
pur dvrvaty ullasati dayit r-yadu-pates
tam evsy gatv nija-dayita-deva bhaja d
SYNONYMS
itafrom here; drefar away; ayodhyAyodhy; vilasatiis resplendent; purthe
city; r-raghu-pateof the divine master of the Raghus; tatafrom it; drefurther;
rmatblessed; madhuracharming; madhu-puryto Mathur; evaindeed; sad
similar; purthe city; dvrvatDvrak; ullasatishines; dayitdear; r-yadu-pate
to the divine master of Yadus; tamHim; evaindeed; asymin that city; gatvgoing
there; nijayour own; dayitabeloved; devamLord; bhajayou should worship; d
with your eyes.
TRANSLATION
Far from here lies Ayodhy, the splendid city of Raghupati, the divine master of the Raghu
dynasty. And beyond that shines the city of Dvrak, dear to the divine master of the Yadus.
Dvrak resembles the blessed and charming Mathur. Go to that Dvrak and worship with
your eyes your beloved Lord.
COMMENTARY

Above all the other Vaikuha planets are the special abodes of Lord Rmacandra and Lord
Ka. Since Gopa-kumra is somewhat familiar with Mathur on earth, Nrada describes
Dvrak as being similar. As affirmed by Vikadru in r Hari-vaa, Dvrak is actually a
Mathur subdistrict, and the residents of Dvrak are mostly Ydavas from Mathur City. So
when Gopa-kumra achieves Dvrak, above Vaikuha, in effect he will be attaining
Mathur.
BB 2.4.240
TEXT 240
TEXT
prg ayodhybhigamane
sad-upyam ima u
r-rmacandra-pdbjasevaika-rasikair matam
SYNONYMS
prkfirst; ayodhyAyodhy; abhigamanefor approaching; satexcellent; upyam
method; imamthis; uplease hear; r-rmacandraof r Rmacandra; pda-abjaat
the lotus feet; sevservice; ekaonly; rasikaiby those whose taste; matamapproved.
TRANSLATION
But first hear from me about an excellent method for approaching Ayodhy, a method
approved by those whose only taste is for service at Lord Rmacandras lotus feet.
COMMENTARY
Nrada recommends that Gopa-kumra reach Dvrak by first going to Ayodhy. The
devotees there worship Lord Rmacandra almost as intimately as Kas devotees worship
Ka in Dvrak. So in Ayodhy Gopa-kumra will get good training in the higher practice
of personal devotion.
BB 2.4.241-242
TEXTS 241242
TEXT
skd-bhagavatas tasya
r-kasyvatria
upsan-vieea
sarva yady api labhyate

tathpi raghu-vrasya

rmat-pda-sarojayo
tayo rasa-vieasya
lbhyopadimy aham
SYNONYMS
sktdirectly; bhagavataof the Supreme Lord; tasyaHim; r-kasyar Ka;
avatriathe source of all incarnations; upsanby worship; vieeaspecial;
sarvameverything; yadi apialthough; labhyateis obtained; tath apieven so; raghuvrasyaof the hero of the Raghus; rmatdivine; pda-sarojayoof the two lotus feet;
tayothem; rasaof the taste; vieasyaspecial; lbhyafor the sake of obtaining;
upadimiam giving instruction; ahamI.
TRANSLATION
r Ka is the original Personality of Godhead, the source of all incarnations, and simply by
worship of Him, everything can be obtained. Yet I shall give you teachings to help you
achieve a special taste for the divine lotus feet of Lord Rma, the hero of the Raghus.
COMMENTARY
From experience, Gopa-kumra is fully convinced that anything he desires he can easily
obtain by taking shelter of the ten-syllable king of mantras, meant for worship of r Madanagopla. The suggestion that he approach the lotus feet of r Raghuntha does not contradict
this. As stated in rmad-Bhgavatam (1.3.28), Ka is the one source of all expansions of
Godhead, including Lord Rmacandra. Ete ca-kal pusa kas tu bhagavn svayam:
All of these incarnations are either plenary portions or portions of the plenary portions of the
Lord, but Lord r Ka is the original Personality of Godhead.
Devotees of Ka see in Lord Rma many of the all-attractive features of their own Deity. In
rmad-Bhgavatam (9.11.19) r ukadeva Gosvm mentions Lord Rmacandras
exceptionally beautiful lotus feet:

smarat hdi vinyasya

viddha daaka-kaakai
sva-pda-pallava rma
tma-jyotir agt tata

When Lord Rmacandra lived in Daakraya, His lotus feet were sometimes pierced by
thorns. After completing the sacrifice, He placed those lotus feet in the hearts of those who

always think of Him. Then He entered His own abode, the Vaikuha planet beyond the
brahma-jyotir.
A unique rasa is to be tasted at those lotus feet, a special mood of ecstatic worship, and
Nrada wants to help Gopa-kumra achieve it. By devotional service to r Madana-gopla,
the source of all avatras of Viu, everything desirable is easily obtained. Yet r
Raghuntha is a special incarnation of the Lord; He has special characteristics that one cannot
relish without developing the particular mood of His worship. Nrada now offers to instruct
Gopa-kumra in the method of worshiping Lord Rmacandra.
BB 2.4.243
TEXT 243
TEXT
st-pate r-raghuntha lakmaajyeha prabho r-hanumat-priyevara
ity-dika krtaya veda-strata
khyta smaras tad-gua-rpa-vaibhavam
SYNONYMS
st-pateO husband of St; r-raghunthaO r Raghuntha; lakmaa-jyehaO elder
brother of Lakmaa; prabhoO Lord; r-hanumatof r Hanumn; priya-varaO dear
master; itithus; dikamand so on; krtayajust chant; veda-stratafrom the Vedas
and other scriptures; khytamknown; smaranremembering; tatHis; guaqualities;
rpabeauty; vaibhavamand power.
TRANSLATION
Practice chants like this: O husband of St, Raghuntha, elder brother of Lakmaa! O Lord,
dear master of r Hanumn! And remember the qualities, beauty, and power of Lord
Rmacandra, as revealed in the Vedas and other scriptures.
COMMENTARY
Gopa-kumra might also worship the Lord of the Raghus by addressing Him as the darling
son of Kaualy, or the son of Daaratha, or the younger brother of Bharata, or the friend of
Sugrva. Or he might remember r Raghunthas transcendental qualities of shyness,
humility, and so on, His beautiful appearance as He carries a bow in His hand, and His
powerful displays of various opulences. The original Vedas give some hint of the glories and
pastimes of Lord Rmacandra, which are elaborately described in the Puras and in the
Rmyaa of Vlmki i.
BB 2.4.244

TEXT 244
TEXT
yena prakrea nijea-devo
labhyeta tasynusti ktitvam
yatrsya gandho pi bhavet kriyeta
prti par tatra tad-eka-nihai
SYNONYMS
yenaby which; prakreaway; nijaones own; ia-devaworshipable Deity;
labhyetacan be attained; tasyaof that; anustithe following; ktitvamsuccess;
yatrawhere; asyaof that (Deity); gandhaa scent; apieven; bhavetmay be;
kriyetashould be expressed; prtiaffinity; parutmost; tatrathere; tatto that
(worshipable Lord); ekaexclusively; nihaiby those who are dedicated.
TRANSLATION
One should follow whatever path leads to attaining ones own worshipable Deity. That is the
most intelligent way to act. Persons exclusively devoted to their object of worship should be
very much attracted to anything in which they find even a faint scent of their Deitys
presence.
COMMENTARY
Gopa-kumra might hesitate to approach Lord Rmacandra. After all, r Madana-gopladeva
has long ago stolen Gopa-kumras heart, and Gopa-kumra has since then lost interest in
everything and everyone else. So how can he now be expected to develop love for someone
else? Nrada clears this potential doubt by assuring him that approaching Lord Rmacandra is
the wisest thing he can do for his own self-interest. He should follow the logic sva-kryam
uddharet prja/ krya-dhvasena mrkhat: An intelligent person should somehow do the
needful. One who spoils the business at hand is a fool. Gopa-kumra should therefore
approach his destination by stages, going first to Ayodhy and then to Dvrak, where he will
meet his worshipable Lord. Gopa-kumra will achieve Lord Gopladeva by the special mercy
of the Supreme Lord in His form of r Raghuntha, just as he achieved Lord Viu by the
special mercy of Lord iva. But wont this violate Gopa-kumras chaste vow to worship only
one Deity? No, because a devotee fixed in exclusive devotion to his ia-deva will be
spontaneously attracted to whatever has even a slight fragrance of his own Lords presence.
Nrada is confident that meeting Lord Rmacandra will lead Gopa-kumra to the perfection
of happiness.
BB 2.4.245

TEXT 245
TEXT
r-rma-pdbja-yuge valokite
myen na cet s tava daranotkat
tenaiva kruya-bharrdra-cetas
praheyate dvravat sukha bhavn
SYNONYMS
r-rmaof r Rma; pda-abjaof lotus feet; yugethe pair; avalokitebeing seen;
myet nais not placated; cetif; sthat; tavayour; daranato see; utkat
hankering; tenaby Him; evaindeed; kruyaby compassion; bharaabundant; rdra
soft; cetaswhose heart; praheyatewill be sent; dvravatmto Dvrak; sukham
happily; bhavnyou.
TRANSLATION
If after you have seen the two lotus feet of r Rma your hankering to see your Lord is
unappeased, then Rma, whose heart is soft from overflowing compassion, will happily send
you to Dvrak.
BB 2.4.246
TEXT 246
TEXT
sakrtana tasya yathodita prabho
kurvan gatas tatra nija-priyevaram
r-ka-candra yadubhir vta cira
didkita drakyasi ta mano-haram
SYNONYMS
sakrtanamthe chanting of the holy names; tasyaof Him; yathas; uditamtold;
prabhoof the Lord; kurvanperforming; gatareaching; tatrathere; nijayour own;
priyadear; varammaster; r-ka-candramr Kacandra; yadubhiby the
Yadus; vtamsurrounded; ciramfor a long time; didkitamdesired to be seen;
drakyasiyou will see; tamHim; mana-haramcharming.
TRANSLATION
While going there, perform the Lords sakrtana as it has been described, and you will finally
see your own dear Lord, whom you have so long desired to seethe charming r
Kacandra, surrounded by the Yadus.
COMMENTARY

Nrada now further assures Gopa-kumra that Ka in Dvrak is the same Madana-gopla
he has so long been striving to find. The question is not whether Dvrak is the place to go,
but only how to get there as soon as possible. That question Nrada also answers here: Gopakumra should perform sakrtana of r Kacandra, loudly and melodiously singing His
names, reciting His glories, and offering Him prayers. How to do all this is presented
systematically in the Vedic literature. And Gopa-kumra should not wonder how to recognize
his worshipable Lord upon seeing Him, because the Lord, the devotees eternal master, will
not keep His glories hidden forever from His dependant. Or alternatively it may be that
Nrada is advising Gopa-kumra to follow the rgnuga method of devotional service by
listening to the dictates of his heart, rather than mechanically following the injunctions of
scripture. In any case, the Supreme Lord is all-powerful, so one way or another devotees who
perform sakrtana of the Lords names will easily realize all their ambitions.
BB 2.4.247
TEXT 247
TEXT
vaikuhasyaiva des te
koal-dvrakdaya
tat tatra gamanyj
tad-bhartur na hy apekyatm
SYNONYMS
vaikuhasyaof Vaikuha; evaindeed; deregions; tethese; koalAyodhy;
dvrakDvrak; dayaand so on; tattherefore; tatrathere (Ayodhy and Dvrak);
gamanyafor going; jpermission; tatof them; bhartufrom the master; nanot;
hiindeed; apekyatmis required.
TRANSLATION
Ayodhy, Dvrak, and other such abodes are all regions of Vaikuha. Surely, therefore, you
need not take permission from the Lord of Vaikuha to leave and go there.
COMMENTARY
Koal (Ayodhy), Dvrak, and other exalted abodes, like Lord Jagannthas Puruottamaketra, all belong to the greater kingdom of Vaikuha. Since Gopa-kumra is not planning to
go outside Vaikuha, he does not need special permission from Lord Nryaa.
BB 2.4.248
TEXT 248
TEXT

tasyjaygato trha
sarva-hd-vtti-darina
man-mukhenaiva tasyj
sampannety anumanyatm
SYNONYMS
tasyaof Him; jayby the order; gatacome; atrahere; ahamI; sarvaall; ht
of the hearts; vttithe movements; darinawho sees; matmy; mukhenaby the
mouth; evajust; tasyaHis; jorder; sampannobtained; itithus; anumanyatm
you should think.
TRANSLATION
By His order I have come here to see you. He knows the movements of everyones heart, and
you should know that from my mouth you have received His order.
COMMENTARY
Even though Gopa-kumras journey would not take him outside Vaikuha, he may have
wanted to confirm with Lord Nryaa that this travel was proper. Earlier, however, Lord
Nryaa had requested Nrada, Please meet Gopa-kumra in a private place and fulfill all
his desires. So Lord Nryaa knows the inner workings of everyones heart. He had known
that Gopa-kumra had been dissatisfied even with living in Vaikuha, and so He had sent
Nrada to encourage Gopa-kumra to move on.
BB 2.4.249
TEXT 249
TEXT
eka mah-bhaktam anugrahtu
svaya kutacid bhagavn gato yam
sohu vilamba na hi akyasi tva
tan nirgame te vasaro varo yam
SYNONYMS
ekamsome certain; mah-bhaktamgreat devotee; anugrahtumto bestow mercy on;
svayamby Himself; kutacitsomewhere; bhagavnthe Lord; gatagone; ayamHe;
sohumto tolerate; vilambamwaiting; nanot; hiindeed; akyasiwill be able;
tvamyou; tattherefore; nirgamefor departure; teyour; avasaraopportunity;
varabest; ayamthis.
TRANSLATION

In any case, the Lord has gone somewhere to bestow His favor on one of His great devotees.
Since you will be unable to tolerate having to wait for Him, now is is the best time for you to
go.
COMMENTARY
Gopa-kumra might accept everything Nrada has told him but still wonder why he shouldnt
meet the Lord in person before departing. Gopa-kumras devotional mood might inspire him
to ask such a question. Anticipating this possibility, Nrada informs him that Lord Nryaa
has gone out of Vaikuha for a while to visit some favorite devotee.
But I just saw Him here, Gopa-kumra might contend.
Yes, but He left just now. You came to this spot before He went away.
But He should come back soon. I can wait till then.
No, I dont think you have the patience to wait until He returns. In other words, it is likely
that Lord Nryaa, out of compassion for the great devotee He is visiting, will agree to stay
with that devotee for some time. And Gopa-kumra is so eager to achieve his goal that he will
be unable to tolerate even a moments delay.
Gopa-kumra need not lament over being unable to take permission from Lord Nryaa in
person. Since the Lord is absent and has already given His permission, this is the best
opportunity to leave Vaikuha; if Gopa-kumra waits to consult Him in person, seeing Lord
Nryaa will destroy the desire to go, and he will not achieve his goal. The Lord Himself
made the current arrangements with all these considerations in mind.
BB 2.4.250
TEXT 250
TEXT
r-gopa-kumra uvca
rutv tan nitar ho
muhu r-nrada naman
tasyr-vdam dya
ik cnusmarann aym
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; rutvhearing; tatthat; nitarm
extremely; hadelighted; muhurepeatedly; r-nradamto r Nrada; naman
bowing down; tasyahis; -vdamblessing; dyataking; ikminstructions; ca
and; anusmaranremembering; aymI went.
TRANSLATION

r Gopa-kumra said: Overjoyed at hearing this, I bowed down repeatedly to r Nrada,

took his blessings, and set out, remembering his instructions.
COMMENTARY
After leaving for Ayodhy, Gopa-kumra followed Nradas instructions about remembering
Lord Rmacandras glories by chanting O husband of St, Raghuntha, elder brother of
Lakmaa! O Lord, dear master of r Hanumn! (Text 243)
BB 2.4.251
TEXT 251
TEXT
drd eva gato drka
vnars tn itas tata
plavamnn mah-loln
rma rmeti vdina
SYNONYMS
drta long distance; evathus; gatagone; adrkamI saw; vnarnmonkeys;
tnthem; ita tatahere and there; plavamnnjumping; mahgreatly; loln
restless; rma rmaRma! Rma!; itithus; vdinasaying.
TRANSLATION
After traveling a long way, I saw some forest monkeys restlessly jumping here and there and
shouting, Rma, Rma!
BB 2.4.252
TEXT 252
TEXT
tai sahgre gato vam
karadbhi karn mama
narn apaya vaikuhapradebhyo pi sundarn
SYNONYMS
taiwith them; sahatogether; agreforward; gatagoing; vamthe flute;
karadbhiwho were grabbing; kartfrom the hand; mamamy; narnmen;
apayamI saw; vaikuhaof Lord Vaikuha; pradebhyathan the associates; api
even; sundarnmore beautiful.
TRANSLATION

As I moved forward they gathered around me and tried to grab my flute from my hand. Then I
saw some humans who were even more beautiful than the associates of the Lord of
Vaikuha.
COMMENTARY
Those monkeys were grabbing at Gopa-kumras flute either because they could not bear
someones being a devotee of any other Lord than r Raghuntha or because they were
extremely attracted to the flute. After Gopa-kumra walked a short distance with the
monkeys, he saw some human associates of Lord Rmacandra. They appeared more beautiful
than any other servants of the Lord he had ever seen, including the four-handed residents of
Vaikuha who were blessed with the perfection of srpya, having bodily forms like that of
r Nryaa.
BB 2.4.253
TEXT 253
TEXT
tair evrya-varcrair
man-naty-dy-asahiubhi
pur praveito bhya
prk-prakoham agm aham
SYNONYMS
taiby them; evaindeed; ryaof civilized people; varabest; craiwhose
behavior; matmy; nati-dibowing down and so on; asahiubhiwho could not
tolerate; purmthe city; praveitabrought inside; bhyamouter; prk-prakohamto
an entrance gate; agmcame; ahamI.
TRANSLATION
Those men, in behavior like the best of civilized persons, could not tolerate my bowing down
to them and showing other signs of respect. They brought me to the outer boundary of their
city and through an entrance gate.
COMMENTARY
Both the humans and the monkeys escorted Gopa-kumra into Lord Rmacandras city. When
they reached the gateway, Gopa-kumra was so overwhelmed with ecstasy from seeing these
associates of the Lord that he could not enter on his own strength but only with their help.
Lord Rmacandra must have sent these devotees out of the city to meet Gopa-kumra,
because without their Lords order such devotees, exclusively dedicated to the rasa found at
His lotus feet, would never have ventured so far away. Gopa-kumra could not behave with

the men he saw the same way as with the residents of Vaikuha, because these devotees of
Lord Rmacandra did not allow him to show any respect. They were just like the best of
ryans in their behavior, very modest and considerate to everyone; indeed, the civilized
ryans have learned many of their standards of conduct from the devotees of Lord Rma.
BB 2.4.254
TEXT 254
TEXT
sugrvgada-jmbavat-prabhtibhis tatropavia sukha
rmanta madhurair narai ca bharata atrughna-yukta pura
dvha raghuntham eva nitar matv stuvas tat-stavai
karau tena pidhya dsya-paray vc niiddho muhu
SYNONYMS
sugrvawith Sugrva; agadaAgada; jmbavatJmbavn; prabhtibhiand others;
tatrathere;

upaviamseated;

sukhamcomfortably;

rmantamhandsome;

madhuraiattractive; naraiwith men; caand; bharatamBharata; atrughnaby

atrughna; yuktamjoined; purain front; dvseeing; ahamI; raghunthamLord
Rmacandra; evaonly; nitarmcompletely; matvconsidering; stuvanoffering praise;
tatfor Him (Lord Rmacandra); stavaiwith prayers; karauHis two ears; tenaby
Him; pidhyabeing covered; dsyaof the mood of a servant; paraywhich expressed;
vcwith words; niiddhaprohibited; muhuseveral times.
TRANSLATION
There before me I saw Bharatawith atrughnaseated comfortably with monkeys like
Sugrva, Agada, and Jmbavn and surrounded by many handsome men. Thinking Bharata
to be Rmacandra, Lord of the Raghus, I recited prayers addressed to that Lord. But Bharata
covered His ears and repeatedly forbade me to continue, saying I am only a servant.
COMMENTARY
Gopa-kumra greeted Bharata with prayers suitable for Lord Rmacandra: All glories to
You, great king, emperor of all emperors! r Rghavendra, darling of Jnak! Bharata was
shocked to hear such praise. He covered both ears with His hands and exclaimed, I am just
His servant! Because Lord Bharata was sitting in a fabulous royal palace on a divine lion
throne, attended by many principal servants of Lord Rmacandra and by other residents of
Ayodhy, it was easy for Gopa-kumra to mistake Lord Bharata for Lord Rma. Moreover,
Bharatas beauty and dress were just like Rmas. And because Bharata is a plenary portion of
the Personality of Godhead, His wife is a plenary portion of the goddess Lakm, so she

appeared just like Mother St. And atrughna, who stood by Bharatas throne, looked not
much different from Lakmaa.
BB 2.4.255
TEXT 255
TEXT
bhtas tad-agre jalimn avasthito
nistya vegena hanmat balt
praveito nta-puram adbhutdbhuta
vyalokaya ta n-varkti prabhum
SYNONYMS
bhtafrightened; tatof Him; agrein front; ajali-mnwith joined palms; avasthita
standing; nistyaexiting; vegenaquickly; hanmatby Hanumn; baltforcibly;
praveitamade to enter; antainner; puramthe city; adbhuta-adbhutammore
wonderful than everything else wonderful; vyalokayamI saw; tamHim; n-varaof the
best of human beings; ktimwhose form; prabhumthe Supreme Lord.
TRANSLATION
Afraid, I stood motionless before Lord Bharata with joined palms. Hanumn then quickly
made me leave that place and enter the inner precincts of the city, where I saw the most
amazing sightthe Supreme Lord in His form as the best of human beings.
BB 2.4.256
TEXT 256
TEXT
prsda-mukhye khila-mdhur-maye
smrjya-sihsanam sthita sukham
ha mah-prua-lakanvita
nryaenopamita kathacana
SYNONYMS
prsdaof palaces; mukhyein the best; akhilaall; mdhursweetness; mayewhich
encompassed; smrjyaroyal; siha-sanamon a lion throne; sthitamseated;
sukhamcomfortably; hamhappy; mah-pruaof a great personality; lakaawith
the signs; anvitammarked; nryaenato Nryaa; upamitamsimilar; kathacanato
some extent.
TRANSLATION

He sat comfortably on a royal throne in the best of palaces, a palace full in all charming
attractions. Happy and marked with all the signs of a great personage, He seemed somewhat
like Lord Nryaa.
COMMENTARY
Lord Rmacandras face beamed with satisfaction, and His body showed all the marks of a
perfect person that are set forth in scripture, such as an expansive chest, a neck like a bulls,
and mighty arms as broad as the trunk of a la tree (vyhorasko va-skandha la-prur
mah-bhuja). His youthfulness, His ornaments, and the exquisite shape of His limbs made
Him look much like the Lord of Vaikuha.
BB 2.4.257
TEXT 257
TEXT
tato pi kaicin madhurair vieair
mano-rama cpa-vilsi-pim
sa-praraya-hr-ramitvaloka
rjendra-lla rita-dharma-vrtam
SYNONYMS
tatathan Him (Nryaa); apieven; kaicitby some; madhuraiaspects of
sweetness; vieaispecial; mana-ramamattractive; cpawith a bow; vilsiadorned;
pimwhose hand; sa-prarayawith modesty; hrand shyness; ramitadelightful;
avalokamwhose glance; rja-indraof a king of kings; llamplaying the role; rita
adhering to; dharmaof religion; vrtamthe path.
TRANSLATION
But certain especially attractive features distinguished Him from that Lord. His hand was
adorned with a bow. His glances were delightfully modest and humble. Playing the role of a
perfect king, He followed all the prescribed rules of religious behavior.
COMMENTARY
Lord Rmacandra is even more beautifully attractive than Lord Nryaa. He has two arms,
He is the best of bowmen, and in His own unique way He is the best protector of the citizens
of His kingdom. He strictly adheres to the Vedic principles of civilized conduct.
BB 2.4.258
TEXT 258
TEXT
tad-darannanda-bharea mohito

daa-pramrtham ivpata pura

tata ca tenrtha-varea vacito
vyutthpitas tat-kpay vyalokayam
SYNONYMS
tatHim; daranafrom seeing; nandaof ecstasy; bhareaby the excess; mohita
confused; daa-pramaof prostrated obeisances; arthamfor the sake; ivaas if;
apatamI fell down; purain front; tatathen; caand; tenaby Him; arthaof the
benefit; vareasupreme; vacitadeprived; vyutthpita raised; tatHis; kpayby
the kindness; vyalokayamI saw clearly.
TRANSLATION
I was bewildered by the overflowing ecstasy of His darana, and I fell down before Him as if
offering prostrate obeisances. My confusion thus robbed me of the supreme benefit of seeing
Him. But then, by His mercy, I was able to stand up again and see Him clearly.
COMMENTARY
The Personality of Godhead is the supreme goal in all endeavors of human existence, since
even in the most sublime endeavor of pure devotion He is the goal. He awards such devotion
to His surrendered devotees.
BB 2.4.259
TEXT 259
TEXT
m tatra hitv nija-sevayhta
plutyaikay r-hanumn gato ntikam
stnurp ramate priy prabho
savye sya prve nuja-lakmao nyata
SYNONYMS
mmme; tatrathere; hitvleaving; nijahis own; sevayfor the service; hta
taken away; plutyby a jump; ekayone; r-hanumnr Hanumn; gatawent;
antikaminside; stSt; anurpthe counterpart; ramategives pleasure; priy
beloved; prabhoof the Lord; savyeleft; asyaof Him; prveon the side; anu-jaHis
younger brother; lakmaaLakmaa; anyataon the other.
TRANSLATION
r Hanumn left me, pulled back by his own regular service, and in a single jump went to
join his Lord. On the left of the Lord, pleasing Him with her service, stood His dear
counterpart St, and on His other side His younger brother Lakmaa.

COMMENTARY
Leaving Gopa-kumra at the very spot where he had fallen to the ground, Hanumn went to
the side of Lord Rmacandra by jumping as monkeys generally do. Hanumn was drawn back
to his Lords side by the ecstatic attraction of eternal service. His desire, above all, was to do
whatever would give his Lord the most pleasure. Although the sight of Lord Rmacandra is
naturally blissful, when He is with His beloved Jnak, with Lakmaa, and with His best
servant Hanumn, His beauty increases manyfold, and whoever sees Him becomes immersed
in the most exceptional ecstasy. This picture of Lord Rmacandra together with St,
Lakmaa, and Hanumn depicts the Supreme Lord in His especially compassionate mood of
reciprocating with His intimate servants. Stdev in particular is the perfectly compatible
consort for Lord Rmacandra, and her beauty and other qualities excel even those of the
goddess Lakm in Vaikuha. Standing on the left side of the Lord, she displays such
pastimes as offering Him betel nut to chew.
BB 2.4.260
TEXT 260
TEXT
kadpi ubhrair vara-cmarai prabhu
gyan gun vjayate sthito grata
kadpy upalokayati sva-nirmitai
citrai stavai r-hanumn ktjali
SYNONYMS
kad apisometimes; ubhraiwhite; varaexcellent; cmaraiwith yak-tail fans;
prabhumthe Lord; gyansinging; gunabout His qualities; vjayatehe fans;
sthitastanding; agratain front; kad apisometimes; upalokayatihe offers praises;
sva-nirmitaiof own composition; citraiwonderful; stavaiwith prayers; rhanumnr Hanumn; kta-ajaliwith joined palms.
TRANSLATION
r Hanumn sometimes stood in front of the Lord, fanning Him with excellent white cmaras
and singing His glories. And sometimes, palms joined, he praised the Lord with wonderful
prayers of His own composition.
BB 2.4.261
TEXT 261
TEXT
vettapatra ca bibharty asau kaa

savhayet tasya pdmbuje kaam

sev-prakrn yugapad bahn kaa
tasminn avaiyagryam aho tanoti ca
SYNONYMS
vetawhite; tapatraman umbrella; caand; bibhartiholding; asauhe; kaamat
one moment; savhayetwould massage; tasyaHis; pda-ambujelotus feet; kaam
at another moment; sevof service; prakrnkinds; yugapatsimultaneous; bahn
many; kaamfor a moment; tasminin that (service); avaiyagryamlack of fatigue;
ahooh; tanotihe maintains; caand.
TRANSLATION
At one moment he carried a white umbrella, at another he massaged the Lords lotus feet, and
at yet another he did several kinds of service all at once. Amazingly, he was not in the least
fatigued by all this.
COMMENTARY
Gopa-kumra saw Hanumn render several services at oncesinging Lord Rmacandras
glories, fanning the Lord, reciting famous prayers, massaging His feet, and more. And even
such simultaneous expenditures of energy didnt seem to tire Hanumn at all.
BB 2.4.262
TEXT 262
TEXT
parama-hara-bhart kramito hy aha
jaya jayeti vadan praaman muhu
mdula-vg-amtai paramdbhutair
bhagavatrdra-hd paritarpita
SYNONYMS
paramasupreme; haraof joy; bhartby the burden; kramitaovertaken; hiindeed;
ahamI; jaya jayaJaya! Jaya! itithus; vadansaying; praamanbowing down;
muhurepeatedly; mdulagentle; vkof His speech; amtaiby the nectar; paramaadbhutaisupremely wonderful; bhagavatby the Lord; rdrasoft; hdwhose heart;
paritarpitacompletely pacified.
TRANSLATION
Overwhelmed by the greatest joy, I bowed down again and again, saying All glories! All
glories! Then that soft-hearted Lord soothed me fully with the gentle nectar of His supremely
impressive words.

COMMENTARY
Lord Rmacandra is extremely kindhearted. His affectionate speech impressed Gopa-kumra
more than anything he had ever heard before.
BB 2.4.263
TEXT 263
TEXT
r-bhagavn uvca
bho gopa-nandana suht-tama sdhu sdhu
sneha vidhya bhavat vijaya kto tra
viramyatm alam ala bahubhi praysair
etair na dukhaya cira nija-bndhava mm
SYNONYMS
r-bhagavn uvcathe Supreme Lord said; bhooh; gopa-nandanason of a cowherd;
suht-tamaO best friend; sdhuvery good; sdhuvery good; snehamaffection;
vidhyashowing;
viramyatmplease

bhavatby
relax;

you;

vijayaconquest;

alamenough;

alamenough;

ktadone;

atrahere;

bahubhiwith

many;

praysaiexertions; etaithese; na dukhayaplease do not cause distress; ciramfor a

long time; nijayour own; bndhavamfriend; mmto Me.
TRANSLATION
The Supreme Lord said: My dear son of a cowherd, my best friend, well done! Well done! By
showing such affection you have conquered Me. Enough with all this exertion. Now just
relax. You have made Me, your dear friend, unhappy for long enough.
COMMENTARY
With these words Lord Rmacandra congratulates Gopa-kumra for his victorious entrance
into Ayodhy. The Lord repeats Himself (sdhu sdhu) to tell the extent of His joy. He
assumes that the long journey must have been strenuous, so He asks Gopa-kumra simply to
rest awhile. And perhaps Gopa-kumra can remain in Ayodhy for an extended time. In any
case, at least he should take a break from offering so many needless daavats and prayers.
These displays of reverence cause pain to the Lord, who considers Gopa-kumra a close
friend.
BB 2.4.264
TEXT 264
TEXT
uttihottiha bhadra te

gauravt sambhrama tyaja

tvadya-prema-rpea
yantrito smi sad sakhe
SYNONYMS
uttihaplease get up; uttihaplease get up; bhadramgood fortune; teunto you;
gauravtdue to etiquette; sambhramamreverence; tyajaplease give up; tvadyayour;
premaof the pure love; rpeaby the quality; yantritabrought under control; asmiI
am; sadalways; sakhedear friend.
TRANSLATION
Please get up, get up! All good fortune to you. Give up this formal respect. Dear friend, I am
always controlled by such pure love as yours.
COMMENTARY
When the Lord saw Gopa-kumra still standing respectfully, the Lord tried to put him at ease
him by offering blessings. And when Gopa-kumra still offered obeisances, the Lord told him
outright to stop being so formal: I am actually under your control, so how can I be an object
of your reverence?
BB 2.4.265
TEXT 265
TEXT
r-gopa-kumra uvca
atha tasyjaygatyotthpito ha hanmat
rmat-pdbja-phasya
nta ca nikaa haht
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; athathen; tasyaHis; jayon the
order; gatyacoming near; utthpitaraised; ahamI; hanmatby Hanumn; rmat
sacred; pda-abjaof the lotus feet; phasyato the footrest; ntabrought; caand;
nikaamnear; hahtby force.
TRANSLATION
r Gopa-kumra said: On the Lords order, Hanumn then raised me from the ground and
brought me by force to where the Lord was resting His sacred lotus feet.
COMMENTARY

After all the Lords entreaties, Gopa-kumra, helplessly moved by transcendental joy,
continued to bow down and pray to the Lord. r Raghuntha thus had to order Hanumn to
stop him physically.
BB 2.4.266
TEXT 266
TEXT
tadkra manasy etad
drgh phalitdhun
vchtta ca sampanna
phala tat kutra ynyata
SYNONYMS
tadthen; akram manasiI ascertained; etatthis; drghalong-cherished; hope;
phalitbecome

fruitful;

sampannamachieved;

adhunnow;

phalamfruit;

vchdesire;

tatthat;

attambeyond;

kutrawhere;

ywhich

caand;
(hope);

anyataelsewhere.
TRANSLATION
It then came to my mind that all my long-cherished desires had borne fruit, beyond what I had
ever hoped. And where else could I have achieved such perfection?
COMMENTARY
Being treated so kindly by Lord Raghuntha was the fulfillment of all the desires Gopakumra had ever had, and more even than he had ever dreamed of. He had traveled
throughout the material and spiritual universes, but he had never been so fully satisfied.
BB 2.4.267
TEXT 267
TEXT
gopa-blaka-veena
svakyenaiva prva-vat
kiyanta nyavasa kla
tatrnanda-bharrdita
SYNONYMS
gopa-blakaof a cowherd boy; veenain the dress; svakyenamy own; evaonly;
prva-vatas before; kiyantamfor some; nyavasamI resided; klamtime; tatrathere;
nandaof bliss; bharaby an abundance; arditamelted.
TRANSLATION

I stayed there for some time, as before in my own dress as a cowherd boy. And the fullness of
bliss that I tasted melted my heart.
COMMENTARY
Just as he had served Lord Nryaa for some time in Vaikuha, fanning Him and pushing
His swing, Gopa-kumra now served Lord Rmacandra for some time in Ayodhy. But if
Gopa-kumras intention was to go to Dvrak, why did he stay in Ayodhy? It was because
he was enchanted and forgot everything, intoxicated by natural ecstasy at the feet of Lord
Rmacandra.
BB 2.4.268
TEXT 268
TEXT
atha r-raghu-sihasya
mah-rjdhirjatm
ll tad-anurp ca
vke dharmnusrim
SYNONYMS
athathen; r-raghu-sihasyaof the divine lion of the Raghus; mah-rjaof great kings;
adhirjatmthe position of king; llmpastimes; tatfor that status; anurpmsuitable;
caand; vkeI saw; dharmaof the principles of religion; anusrimin pursuance.
TRANSLATION
I saw the unique pastimes of the divine lion of the Raghus, who was playing the role of a king
of kings, acting in strict accord with religious principles.
COMMENTARY
In a subtle way, Gopa-kumra now begins to express the dissatisfaction that will eventually
compel him to find an even better abode of the Supreme Lord than Ayodhy. Lord
Rmacandra acted just like a pious king of the world, obeying the rules and regulations of the
Dharma-stras. Gopa-kumra never saw Him violate any religious principles. This implies
that the Lord was not free to display the highest extreme of compassion for His devotees.
BB 2.4.269
TEXT 269
TEXT
na cea-deva-pdn
tat-tat-krnusrim
vihra-mdhur kcin

npi t t kp labhe
SYNONYMS
nanot; caand; ia-devaof my worshipable Lord; pdnmof the feet; tat-tatwith
the various; krsports; anusrimwhich followed in accordance; vihraof the
pastimes; mdhurmthe sweetness; kcitcertain; na apinor; tm tmthe varied;
kpmmercy; labheI obtained.
TRANSLATION
But I did not see the unique sweetness I had found within the varied playful pastimes of my
worshipable Deitys lotus feet. Nor did I find His special mercy.
COMMENTARY
Because of great respect for r Gopladeva, Gopa-kumra refers to Him here by using the
plural phrase ia-deva-pdnm, referring to His feet rather than speaking His name. Lord
Gopla has certain pastimes that Lord Rmacandra doesnt, like attracting the universe with
the music of His flute and enchanting the gops in various ways. Moreover, Gopa-kumra in
his private meditations would have very friendly dealings with Madana-gopla, including
exchanges of embraces and kisses. In contrast, Gopa-kumras relationship with Lord
Rmacandra was more formal.
BB 2.4.270-271
TEXTS 270271
TEXT
tata okam ivmutrpy
pnuvan r-hanmata
r-rmacandra-pdbjamahimn ravaena hi

skd-anubhavenpi
mano-dukha nivraye
tasmin nijea-devasya
sarvam ropaymi ca
SYNONYMS
tatathen; okamunhappiness; ivaas if; amutrathere (in Ayodhy); apieven;
pnuvanobtaining;

r-hanmatafrom

Hanumn;

r-rmacandraof

Rmacandra; pda-abjaof the lotus feet; mahimnmthe glorification; ravaenaby

hearing; hiindeed; sktdirect; anubhavenaby perception; apialso; manaof my

mind; dukhamthe distress; nivrayeI dispelled; tasminto Him; nijamy own; iadevasyaof the worshipable Deity; sarvamall; ropaymiI attributed; caand.
TRANSLATION
Thus even there in Ayodhy I seemed unhappy. But by hearing from r Hanumn the glories
of r Rmacandras lotus feet and by directly seeing Lord Rma myself, I dispelled that
mental distress. I imagined Lord Rmacandra to have all the qualities of my own worshipable
Deity.
COMMENTARY
In Ayodhy Gopa-kumra only seemed unhappy (sokam ivapnuvan). Because that
apparent sorrow was a product of pure love for the Supreme Lord, it was in fact unalloyed
transcendental ecstasy. By hearing Hanumn glorify Lord Rmas humility, simplicity,
respectfulness, and other sublime qualities, Gopa-kumra would be struck with wonder. He
would look upon Lord Rmacandra with great love, seeing in Him the features and qualities
of his own Madana-gopla.
BB 2.4.272-273
TEXTS 272273
TEXT
prvbhysa-vaeneya
vraja-bhmir yad balt
s tal-llnukamppy
kramed dhdaya mama

tad mantri-vareham
lakya r-hanmat
vicitra-yukti-cturyai
rakyeyvsya tatra hi
SYNONYMS
prvaprevious; abhysapractice; vaenaby the influence; iyamthis; vraja-bhmi
Vraja-bhmi; yadwhen; baltby the force; sit; tatof it; llfor the pastimes;
anukampand the mercy; hope; apialso; krametwould impose themselves;
hdayamon the heart; mamamy; tadthen; mantriof counselors; vareaby the best;
ahamI; lakyabeing noticed; r-hanmatby r Hanumn; vicitravarious; yukti
of arguments; cturyaiwith expertise; rakyeyaI would be saved; vsyabeing
pacified; tatrathere; hiindeed.

TRANSLATION
By the force of my previous spiritual practices, the land of Vraja would impose itself upon my
heart, along with a yearning for its special pastimes and mercy. When r Hanumn, the best
of counselors, would notice this, he would save me by encouraging me with diverse clever
arguments.
COMMENTARY
Gopa-kumras visions of Lord Rmacandra as Lord Gopla would be short-lived, and he
would hanker again for the sweet life of Vraja-bhmi. He would then feel disturbed and think
about leaving Ayodhy. Hanumn detected these changes in Gopa-kumras mood by the
signs of disappointment on his face and would make all endeavors to save Gopa-kumra by
keeping him in Ayodhy. Hanumn, an expert diplomat, knew how to advise Gopa-kumra in
ways he was inclined to accept, so Gopa-kumra stayed for a long time without deciding to
leave. Only Lord Rma could stop this cycle of discontent and appeasement.
BB 2.4.274
TEXT 274
TEXT
atha r-rmea prakhara-karu-komala-hd
jagac-citta-jena praaya-mdunvsya vacas
vraja dvrvaty sukham iti samdiya gamita
sama t bhallkvali-parivhenham acirt
SYNONYMS
athathen; r-rmeaby r Rma; prakharasupreme; karuwith compassion;
komalatender; hdwhose heart; jagatof the entire world; cittathe hearts; jena
who knows; praayaloving; mdunand gentle; vsyaconsoling; vacaswith
words; vrajayou should go; dvrvatymto Dvrak; sukhamhappily; itithus;
samdiyaordering; gamitasent; samamtogether; tmthere; bhallka-valof all
the bears; parivhenawith the chief; ahamI; acirtat once.
TRANSLATION
Finally r Rma, whose heart is tender with unlimited compassion and who knows the mind
of everyone in the world, consoled me with words of gentle affection. Go to Dvrak and be
happy, He ordered. And He sent me off at once, together with the chief of the bears.
COMMENTARY
Had the Lord not personally asked him to go to Dvrak, Gopa-kumra would never have
been able to leave Ayodhy. Lord Rma knew perfectly well that Gopa-kumra was a

worshiper of r Madana-gopla, exclusively devoted to that Lord and uniquely qualified to

attain Him. Furthermore, Lord Rma understood that this was why Gopa-kumra was never
completely satisfied in Ayodhy, even after tasting supreme ecstasy and even after being
mercifully counseled by Hanumn. It was apparent that only going to Dvrak would make
Gopa-kumra happy. The Supreme Lord rarely sends someone out of His abode, but this time
He did so, for the happiness of His devotee. He deputed r Jmbavn, king of the bears, to
accompany Gopa-kumra on the way to Dvrak. Jmbavn, being the grandfather of Samba,
Lord Kas son, was an appropriate escort.

Thus ends the Fourth Chapter of Part Two of rla Santana Gosvms Bhad-bhgavatmta,
entitled Vaikuha: The Spiritual Kingdom.