Çré Sanatkumära-samhitä

Chapter 36

Only two chapters of this work are extant. It is quoted by Gopäla Bhaööa Gosvämé (Sat kriyä sära dépikä), Jéva Gosvämé (Bhakti Sandarbha 284, 312), Baladeva Vidyäbhüñana (commentary to Gopäla täpané Upaniñad 1.18) and Bhaktivinoda Öhäkura (Jaiva dharma 38).

Text 1

ekadä yamunä-tére
samäsénaà jagad-gurum
näradaù praëipatyäha
deva-devaà sadäçivam

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

One day, bowing before Lord Sadäçiva, the master of both the demigods and the universe, who sat by the Yamunä’s shore, Çré Närada said:
Text 2

çré-närada uväca 
deva-deva mahä-deva
sarva-jïa jagad-éçvara
bhagavad-dharma-tattva-jïa
kåñëa-mantra-vidäà vara

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

Çré Närada said: O master of the demigods, O great Lord, O all-knowing one, O master of the universe, O sage wise in the science of the Supreme Personality of Godhead, O best of they who know the mantras glorifying Lord Kåñëa,...
Text 3

kåñëa-manträ mayä labdhä
saras-toye pituù pare
te sarve sädhitä yatnän
mantra-räjädyo mayä

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

. . . from my father I carefully learned the king of mantras and many other Kåñëa-mantras as we sat by the water.
Text 4

bahu-varña-sahasreñu
çäka-müla-phaläçinä
çuñka-parëämbu-väyv-ädi-
bhoginä ca niräçinä

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

At first I ate only wild vegetables, roots, and fruits, then I ate only dry leaves, then I only drank water, then I only breathed air, and finally I neither ate, drank, nor breathed.
Text 5

stréëäà sandarçanäläpa-
varjinä bhümi-çäyinä
kämädi-sad-guëän jitvä
bahyendriyän niyamya ca

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

I neither saw nor spoke to women. I slept on the ground. I conquered the six vices, beginning with lust, and I controlled the external senses.
Text 6

ananya-manasä nityaà
kåñëa-dhyäna-pareëa ca
tri-käla-snäna-nirataù
çaucäcära-paräyaëaù

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

Without thinking of anything else, I always meditated on Lord Kåñëa. I bathed thrice daily. I was pure in all I did.
Text 7

tri-kälam arcayed devaà
saìga-nyäsa-vidhänataù
nämäni kértayaàs tasya
tat-kathä-çravaëotsukaù

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

Performing nyäsas, one should worship the Lord thrice daily.  One should chant the Lord’s holy names and be eager to hear His glories.
Text 8

tad-guëän bhävayan nityaà
japan mantram ahar-niçam
mantrasyärthaà bhävayaàç ca
premäçru-pulakäïcitaù

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

Day and night one should meditate on the Lord’s qualities and chant mantras glorifying Him. Thinking of the meaning of the Lord’s mantras, one should shed tears of love. The hairs of one’s body should stand erect in ecstasy.
Text 9

evam-ädi-guëir yukto
bahu-varña-çataà tataù
saàsädhya vaiñëavän manträn
nirvedaà gatavän aham

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

Worshiping the Lord in this way for many hundreds of years, I learned many Viñëu-mantras. I gave up all attachment for the material world.
Text 10

na puraçcaraëaiù kaçcid
vinäñöädaçabhir manuù
kenäpi sädhitaù kväpi
mayä dåñöo na bhü-tale

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

Someone somewhere may have attained the eighteen-syllable mantra without first performing purçcaraëa, but I have not seen that person anywhere in the world.
Text 11

jéva-héno yathä dehaù
sarva-karmasu na kñamaù
puraçcaraëa-héno hi
tathä mantra-prakértitaù

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

As a lifeless body cannot act, so a person who has not performed puraçcaraëa cannot chant mantras.
Text 12

vinä nyäsäà tathä mantro
japtaù kalpa-çatair api
na bhavet phaladaù pürvaà
ity uktaà me svayambhuvä

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

Lord Brahmä told me that a mantra chanted for hundreds of kalpas will not bring the proper result if not performed with the proper nyäsas.
Text 13

kalau kila bhaviñyanti
naräù päpa-paräyaëäù
sv-alpäyuñä ca manda-bhägyä
manda-prajïäù ku-medhasaù

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

In Kali-yuga the people will be sinful, short-lived, unfortunate, slow, and unintelligent.
Text 14

sva-dharma-rahitä nityaà
hari-bhakti-vivarjitäù 
açuddha-hådayäù kñudräù 
kämädi-vaça-vartinaù

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

The people will not follow the duties of varëäçrama. They will have no devotion for Lord Hari. Their hearts will be dirty.  They will be foolish. They will be slaves to lust and a host of vices. 
Text 15

putra-dära-rata nityaà
hari-bhakti-vivarjitäù
édåçäç ca kathaà sädhyäù
kåñëa-manträù su-durlabhäù

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

They will care only for their wives and children. They will not care to serve Lord Hari. How can people like this attain Kåñëa-mantras, which are so difficult to attain?
Text 16

na caiñäà ca harau bhaktiù
çravaëädyä bhaviñyati
kämädy-äkula-cintänäà
putra-dära-ratätmanäm

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

They will not be interested in devotion to Lord Hari, which begins with hearing about His glories. They will be overcome by lust and a host of vices. They will care only for their wives and children.
Text 17

yac cäpi bhagavan-näma
su-labhaà syät kalau yuge
na pürëa-phala-daà tac ca
tasminn eväparädhinäm

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

In the Kali-yuga the Lord’s holy name is easy to attain.  Still, the full result of the holy name does not come to they who commit offenses.
Text 18

aparädha-sahasräëi
kåtvä kåñëe nirantaram
nämäçrayäs taranty eva
täni sarväëi mänaväù

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

They who commit thousands of offenses to Lord Kåñëa, but nevertheless take shelter of the Lord’s holy name, cross beyond all those offenses.
Text 19

nämni kåtväparädhäàs tu
yäsyanti narakaà dhruvam
itthaà su-duñkarä bhaktiù
sukaräpi janärdane

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

They who commit offenses to the holy name go to hell. It is with the holy name’s help that devotion to Lord Hari, which is otherwise so difficult to attain, is attained very easily.
Text 20

na ca bhaktià vinä kiïcid
upäyaà vidyate param
yenaivänutiñöhenäçu
gamiñyanti hareù padaà     

na-not; ca-and; bhaktim-devotion; vinä-without; kiïcit-something; upäyam-method; vidyate-is; param-thenm; yena-by which; eva-indeed; anutiñöhena-following; açu-quickly; gamiñyanti-will go; hareù-of Lord Hari; padam-to the abode.

No path but devotional service will quickly bring one to the transcendental abode of Lord Hari.
Text 21

dravya-deçätmanäà nityaà
açuddhatvät kalau yuge
na karma-phala-daà kiïcid
ity ähuç ca manéñiëaù

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

Because in Kali-yuga objects, places, and people are all impure, one cannot easily attain the results of performing pious deeds. That is what the wise have said.
Text 22

jïänaà ca duñkaraà puàsäà
kali-käle viçeñataù
bahu-janma-çatair
kasyacij jäyate kvacit

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

In the Kali-yuga transcendental knowledge is especially difficult to attain. After many hundreds of births, someone somewhere will attain it.
Text 23

na ca täbhyäm api jïäna-
karmäbhyäà präpyate hariù
tasmäd etad dvayaà vyarthaà
syäd ity evaà mataà mama

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

One cannot attain Lord Hari by the cultivation of knowledge (jïäna) or the performance of pious deeds (karma). These two are useless. That is my opinion.
Text 24

na jïänena karmaëä vä 
vairägyena tapasyayä
çreyobhir itaraiç cäpi
dänädyair labhyate hariù

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

One cannot attain Lord Hari by knowledge, pious deeds, renunciation, austerities, charity, or other auspicious activities.
Text 25

labhyate kevalaà bhaktyä
sä cäpi durlabhä kalau
itthaà cintä-kuläd eva
tväm ahaà çaraëaà gataù

labhyate-is attained; kevalam-only; bhaktyä-by devotional service; sä-that; ca-and; api-also; durlabhä-rare; kalau-in Kali-yuga; ittham-thus; cintä-kulät-because of many anxieities; eva-indeed; tväm-of you; aham-I; çaraëam-shelter; gataù-attained.

Lord Hari is attained only by devotional service, service that in Kali-yuga is rare and difficult to attain. That is why I, pushed by a host of worries, now take shelter of you. 
Text 26

tad upäyaà kiïcid adya
kali-kälocitaà vada
yenäïjasä gamiñyanti
hari-lokaà naräù prabho

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

O master, please tell what method the people of Kali-yuga may adopt to easily attain the transcendental abode of Lord Hari.
Text 27

bhagavan kena mantreëa
saàsärottaraëaà nåëäm
tan mayäcakñasva tena
sarva-loka-hitaà yataù

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

O Lord, what mantra will carry the people from this world of birth and death? So everyone may benefit, please tell it to me.
Text 28

ko mantraù sarva-manträëäà
puraçcaraëa-varjitaù
vinä nyäsair vinä yogaiù
saàskärädayir vinä prabho

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

O Lord, of all mantras what mantra needs no puraçcaraëa, no nyäsa, no yoga, no samskära, and no other thing?
Text 29

sakåd uccäraëän nämnäà
dadäti phalam uttamam
yadi yogyo ‘smi deveça
tan me karuëayä vada

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

A single utterance of the Lord’s holy name gives the highest result. O master of the demigods, if I am competent to hear it, please kindly tell me the Lord’s holy name.
Text 30

çré-sadäçiva uväca 
sädhu påñöhaà mahä-bhäga
sarva-loka-hitaiñaëa
su-gopyam api vakñyämi
mantra-cintämaëià tava

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

Lord Sadäçiva said: O fortunate one, your question is excellent. O you who wish for the welfare of all, I will tell you the secret cintämaëi jewel of the mantras.
Text 31

rahasyänäà rahasyaà yad
guhyänäà guhyam uttamam
na mayä kathitaà devyai
nägrajebhyaù purä tava

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

I will tell you the secret of secrets, the most confidential of all confidential things. I will tell you what I have not told either the goddess or your elder brothers.
Text 32

vakñyämi yugalaà tubhyaà
kåñëa-mantram anuttamam
mantra-cüòämaëir näma
yugalaà svayam eva ca

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

I will tell you two peerless Kåñëa-mantras that are the crest-jewels of all mantras.
Texts 33-34

paryäyäç cäsya mantrasya
tathä païca-padéti ca
gopéjaneti vallabheti
caraëäv iti ca kramät
çaraëaà ca prapadyeti
tata etat pada-trayam
padaà trayätmako mantraù
ñoòaçakña udähåtaù

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

One mantra is “Gopéjana-vallabha-caraëau çaraëaà prapadye” (I take shelter of the feet of  He who is the gopé’s beloved). This mantra has three compound words, five individual words, and sixteen syllables.
Text 35

namo gopéjanety uktvä
vallabhäbhyäà vadet tataù
yad dvayätmako mantro
daçärëaù khalu kathyate

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

The second mantra is “Namo gopéjana-vallabhäbhyäm” (Obeisances to the divine couple, who are dear to the gopés).  This mantra has two words and ten syllables.
Text 36

etaà païca-padéà japtvä
çraddhayäçraddhayä sakåt
kåñëa-priyä-vånda-madhye
vasaty eva na saàçayaù

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

One who either with faith or without faith once chants this five-word mantra resides among Lord Kåñëa’s gopé-beloveds. Of this there is no doubt.
Text 37

na puraçcaraëapekñä
näsya nyäsa-vidhi-kramaù
na deça-käla-niyamo
näri-miträdi-çodhanam

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

In chanting these mantras there is no need of purçcaraëa, nyäsa, ari-çuddhi, mitra-çuddhi, or other kinds of purification. In chanting these mantras there is no restriction of time or place.
Text 38

sarve ‘dhikäriëaç cätra
cäëòäläntä munéçvaraù
striyaù sudrädayaç cäpi
jaòa-mükändha-puìgaväù

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

All, from the lowest outcaste to the greatest sage, are eligible to chant this mantra. Women, çüdras, and all others are eligible. The paralyzed, mute, blind, and lame are eligible.
Text 39

andhrä hünäù kirätäç ca
pulindäù pukkaçäs tathä
abhérä yavanäù kaìkäù
khaçädyäù päpa-yoëayaù

andhrä-Andhras; hünäù-Hünas; kirätäù-Kirätas; ca-and; pulindäù-Pulindas; pukkaçäù-Pukasas; tathä-so; abhérä-Abhéras; yavanäù-Yavanas; kaìkäù-Kaìkas; khaçädyäù-beginning with the Khaças; päpa-yoëayaù-born in sinful wombs.

The Andhras, Hünas, Kirätas, Pulindas, Pukkaças, Abhéras, Yavanas, Kaìkas, Khaças, and all others born from sinful wombs are also eligible.
Text 40

dambhähaìkära-paramäù
päpa-paiçunya-tat-paräù
go-brähmanäëäà häntäro
mahopapätakänvitäù

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

They who are overcome with pride and ego, who are intent on committing sins, who are killers of cows and brähmaëas, and who are the greatest of sinners, are also eligible.
Text 41

jïäna-vairägya-rahitäù
çravaëädi-vivarjitäù
ete cänye ca sarve syur
asyädhikäriëo mune

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

They who have neither knowledge nor renunciation, they who have never studied the çruti-çästra and other scriptures, and all others, whoever they may be, are also all eligible to chant these mantras.
Text 42

yadi bhaktir bhaved eñäà
kåñëe sarveçvareçvare
tadädhikäriëaù sarve
nänyathä muni-sattamäù

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

Anyone who has devotion for Lord Kåñëa, the master of all masters, is eligible to chant these mantras, but they who have no devotion, even they may be the greatest of sages, are not eligible.
Texts 43-44

yajïiko däna-nirataù
sarva-térthopasevakaù
satya-vädé yatir väpi
veda-vedäìga-pära-gaù
brahma-niñöhaù kuléno vä
tapasvé vrata-tat-paraù
sa cädhikäré na bhavet
kåñëe bhakti-vivarjitaù

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

They who have performed many yajïas, given charity, visited all holy places, been devoted to speaking the truth, accepted the renounced order, traveled to the farther shore of the Vedas and Vedäìgas, devotedly served the brähmaëas, taken birth in good families, and performed austerities and vows, but are not devoted to Lord Kåñëa, are not eligible to chant these mantras.
Text 45

tasmäd dharer abhaktäya
kåta-ghnäya na mänine
na ca çraddhä-vihinäya
vaktavyaà nastikäya ca

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

Therefore these mantras should not be spoken to one who is not devoted to Lord Hari, nor to one who is ungrateful, proud, or faithless, nor to an atheist or a blasphemer.
Texts 46-48

näçuçruvaà pratibruyän
näsamvatsara-väsinam
çré-kåñëe ‘nanya-bhaktäya
dambha-lobha-vivarjine
käma-krodhädi-muktäya
deyam etat prayatnataù
sadäçiva åñiç cäyaà
gäyatré-cchanda ucyate
devatä ballavé-känto
mantrasya prakértitaù
sa priyasya harer däsye
viniyoga udähåtaù

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

One should not speak these mantras to one who does not wish to hear them, nor to one who has not stayed for one year in the speaker’s äçrama. One should carefully give these mantras to one who is free of hypocrisy, greed, lust, anger, and other vices, and who is sincerely devoted to Lord Kåñëa. The sage of this mantra is Lord Sadäçiva. The meter is Gäyatré. The Deity is Lord Kåñëa, the beloved of the gopés. The purpose is to attain service to dear Lord Hari.
Text 49

äcakrädyaiù païcäìgäni
tair eva karayor api
atha caitad dvayaà vipra
béjenaiva samäcaret

äcakrädyaiù-beginning with the cakra; païcäìgäni-five aìgas; taiù-with them; eva-indeed; karayoù-of the hands; api-also; atha-then; ca-and; etat-this; dvayam-two; vipra-O brähmaëa; béjena-with the bija; eva-indeed; samäcaret-should perform.

Beginning with the cakra one should perform the païcäìga-nyäsa and the kara-nyäsa. O brähmaëa, one should perform them both with the béja-syllable.
Text 50

mantrasya prathamä-varëo
bindunä parito ‘ïcitaù
gamitveva bhaved béjaà
namaù çaktir ihoditä

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

The first syllable should be adorned with the bindu letter. That is the béja-syllable. The çakti is said to be the word namaù (obeisances).
Text 51

antimä daçäìgäni
tenaiva ca tathärcanam
gandha-puëyädibhis tac ca
janaiù käryam anämataù

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

At the end should be the ten aìgas. Then the people should worship the Lord with scents, flowers, and other offerings.
Text 52

nyäsa-püje ca nitye ca
kartavye hari-tuñöaye
ata eväsya mantrasya
nyäso nänye ca kaçcana

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

To please Lord Hari one should always perform worship and nyäsa. Nyäsa should be performed with this mantra. It should not be otherwise.
Text 53

sakåd uccaraëäd asya
kåta-kåtyo na saàçayaù
tathäpi daçädhä nityaà
japädy-arthaà vibhävayan

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

By once chanting this mantra one attains success. Of this there is no doubt. Still, for the purpose of chanting japa one should chant this mantra ten times daily.
Text 54

atha dhyänaà pravakñyämi
mantrasyäsya dvijottama
pétämbaraà ghana-çyämaà
dvi-bhujaà vana-mälinam

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

O best of brähmaëas, now I will tell you the meditation of this mantra. I meditate on two-armed Lord Kåñëa, who is dark like a monsoon cloud, dressed in yellow garments, garlanded with forest flowers, . . .
Text 55

barhi-barhäkåta-péòaà
çaçi-koöi-nibhänanam
ghürëäyamäna-nayanaà
karëikärävataàsinam

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

. . . crowned with a peacock feather, and garlanded with lotus whorls, whose face is splendid like ten million moons, whose eyes move restlessly, . . .
Text 56

abhitaç candanenätha
madhye kuìkuma-bindunä
racitaà tilakaà bhäle
bibhrataà maëòaläkåtim

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

. . . whose forehead is marked with tilaka of sandal paste and musk, . . .
Text 57

taruëäditya-saìkäçaà
kuëòaläbhyäà viräjitam
gharmämbu-kaëikä-räjad-
darpaëäbha-kapolakam

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

. . . who is splendid with earrings like two rising suns, whose perspiration-anointed cheeks are like two glistening mirrors, . . .
Text 58

priyä-mukha-nyastäpaìgaà
lélayä yonnata-bhruvam
agra-bhäga-nyasta-muktä-
sphurad-ucca-su-näsikam

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

. . . who with raised eyebrows playfully glances at His beloved’s face, the tip of whose graceful raised nose is decorated with a glistening pearl, . . .
Text 59

daçana-jyotsnayä räjat-
pakva-bimba-phalädharam
keyüräìgada-sad-ratna-
mudrikäbhir lasat-karam

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

. . . whose bimba-fruit lips are splendid in the moonlight of His teeth, whose hands are splendid with bracelets, armlets, and jewel rings, . . .
Text 60

bibhrataà muraléà väme
padma-päëau tathetare
kaïci-dhäma sphuran-madhyaà
nüpuräbhyäà lasat-padam

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

. . . who holds a flute in His left lotus hand, whose waist is splendid with a graceful belt, whose feet are splendid with graceful anklets, . . .
Text 61

rati-keli-rasäveça-
cäpalaà capalekñaëam
hasantaà priyayä särdhaà
häsayantaà ca täà muhuù

rati-keli-rasa-the nectar of loving pastimes; äveça-filled; cäpalam-restless; capalekñaëam-resltess eyes; hasantam-laughing; priyayä-beloved; särdham-with; häsayantam-making laugh; ca-and; täm-Her; muhuù-again and again.

. . . whose eyes are restless with the nectar of amorous pastimes, who jokes with His beloved, making Her laugh again and again, . . .
Text 62

itthaà kalpa-taror müle
ratna-siàhäsanopari
våndäraëye smaret kåñëaà
saàsthitaà priyayä saha

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

. . . and who stays with Her on a jewel throne under a kalpa-våkña tree in Våndävana forest. In this way one should meditate on Lord Kåñëa and His beloved.
Text 63

väma-pärçve sthitaà tasya
rädhikäà ca smaret tataù
nicéna-néla-vasanäà
druta-hema-sama-prabhäm

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

On the Lord’s left side one should meditate on Çré Rädhä, who is dressed in blue garments, who is splendid like molten gold, . . .
Text 64

paöäïcalenävåtärdha-
su-smeränana-paìkajäm
känta-vaktre nyästa-nåtyac-
cakoré-caïcalekñaëäm

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

. . . who with the edge of Her garment covers Her graceful lotus smile, whose restless cakoré-bird eyes dance on Her beloved’s face, . . .
Text 65

aìguñöha-tarjanébhyäà ca
nija-priya-mukhämbuje
arpayantéà püga-phäléà
parëa-cürëa-samanvitam

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

. . . who with her forefinger and thumb places beletnuts and crushed betelleaves in Her beloved’s lotus mouth, . . .
Text 66

muktä-hära-sphurac-cäru-
pénonnata-payodharäm
kñéëa-madhyäà påthu-çroëià
kiìkiné-jäla-çobhitäm

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

. . . whose full, raised breasts are decorated with a glistening pearl-necklace, whose waist is slender, whose broad hips are decorated with tinkling ornaments, . . .
Text 67

ratna-täöaìka-keyüra-
mudrä-valava-dhäriëém
raëat-kaöaka-maïjéra-
ratna-pädäìguréyakäm

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

. . . who is decorated with jewel earrings, fingerrings, toerings, bracelets, armlets, and tinkling golden anklets, . . .
Text 68

lävaëya-sära-mugdhäìgéà
sarvävayava-sundarém
änanda-rasa-sammagnäà
prasannäà nava-yauvanäm

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

. . . whose limbs are graceful with the best of beauty, who is in always in the prime of youth, and who is always plunged in the nectar of bliss.
Text 69

sakhyaç ca tasyä viprendra
tat-samäna-vayo-guëäù
tat-sevana-parä bhävyäç
cämara-vyajanädibhiù

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

O king of brähmaëas, Her friends, whose age and qualities are like Hers, devotedly serve Her with cämaras, fans, and other articles.
Texts 70-71

atha tubhyaà pravakñyämi
manträrthaà çåëu närada
bahiraìgaiù präpaïcasya
sväàçair mäyädi-çaktibhiù
antaraìgais tathä nitya-
vibhütais taiç cid-ädibhiù
gopanäd ucyate gopé
rädhikä kåñëa-vallabhä

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

Please hear, O Närada, and I will tell you the meaning of these mantras. The material world is manifested by the Lord’s mäyä potency and other external potencies. The spiritual world is manifested by the Lord’s cit potency and other internal and everlasting spiritual potencies. The protector of these potencies is said to be the gopé Çré Rädhä, who is Lord Kåñëa’s beloved.
Text 72

devé kåñëamayé proktä
rädhikä para-devatä
sarva-lakñmé-svarüpä sä
kåñëähläda-svarüpiëé

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

The transcendental goddess Çré Rädhä is the direct counterpart of Lord Çré Kåñëa. She is the central figure for all the goddesses of fortune.* She is the pleasure-potency of Lord Kåñëa.
Text 73

tataù sä procyate vipra
hlädinéti manéñibhiù
tat-kalä-koöi-koöy-aàçä
durgädyäs tri-guëätmikäù

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

The wise say that She is the pleasure potency of Lord Kåñëa.  Durgä and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions.
Text 74

sä tu säkñän mahä-lakñméù
kåñëo näräyaëaù prabhuù
na tayor vidyate bhedaù
sv-alpo ‘pi muni-sattama

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

She is directly Goddess Mahä-Lakñmé and Lord Kåñëa is Lord Näräyaëa. O best of sages, there is not the slightest difference between Them.
Text 75

bahunä kià muni-çreñöha
vinä täbhyäà na kiïcana
cid-acil-lakñaëa-sarvaà
rädhä-kåñëa-mayaà jagat

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

O best of sages, what more can I say? Nothing can exist without Them. This universe made of spirit and matter together is Their potency.
Text 76

iyaà durgä haré rudraù
kåñëaù çakra iyaà çacé
sävitréyaà harir brahmä
dhümondhäsau yamo hariù

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

She is Durgä and Lord Hari is Çiva. Lord Kåñëa is Indra and She is Çaci. She is Sävitré and Lord Hari is Brahmä. She is Dhümorëä and Lord Hari is Yama.
Text 77

itthaà sarvaà tayor eva
vibhütià viddhi närada
na çaktyate mayä vaktuà
tat tu varña-çatair api

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

O Närada, please know that everything is Their potency. Even if I had many hundreds of years, I could not describe all Their glories.
Text 78

trailokye påthivé dhanyä
jambudvépo yataù param
taträpi bhärataà varñaà
taträpi mathurä puré

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

In the three worlds the most fortunate place is the earthly planets. The best of them is Jambudvépa. In Jambudvépa the best place is Bhärata-varña. In Bhärata-varña the best place is Mathurä-puré.
Text 79

tatra våndävanaà näma
tatra gopé-kadambakaù
tatra rädhä-sakhé-vargas
taträpi rädhikä parä

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

The best place in Mathurä-puré is called Våndävana. In Våndävana stay the supreme Goddess, Çré Rädhä, and Her many gopé friends.
Text 80

sännidhyädhikyatas tasya
ädhikyaà syäd yathottaram
påthivé-prabhåténäà tu
nänyat kiïcid ihoditam

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

Beginning with the earthly planets, each realm described here is more or less exalted relative to its nearness to Çré Rädhä.
Text 81

saiñä hi rädhikä gopé-
janas tasyäù sakhé-janaù
tasya sakhé-samühasya
vallabhau präëa-näyakau

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

The gopés are the friends of Çré Rädhä. Çré Çré Rädhä-Kåñëa are the hero and heroine dear to the gopés.
Text 82

rädhä-kåñëatayoù padän
çaraëaà syäd ihäçrayam
prapadye gatavän asmi
jévo ‘haà mati-duùkhitaù

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

I take shelter of Çré Çré Rädhä-Kåñëa’s feet. I, an individual spirit soul unhappy at heart, surrender to Them.
Text 83

so ‘haà yaù çaraëaà präpto
mama tasya vadanti ca
sarvaà täbhyäà tad-arthaà hi
tad-bhogyaà na tu ye mama

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

The wise say, “I surrender to Çré Çré Rädhä-Kåñëa. Whatever is mine is in truth Their property. Everything is for Their sake. Everything is meant for Their enjoyment. It is not meant for me.”
Text 84

ity asau kathito vipra
mantrasyärthaù samäsataù
yugalärthas tathä nyäsaù
prapattiù çaraëägatiù

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

O brähmaëa, thus I have briefly described the meaning of these mantras. Therefore one should perform nyäsas to please the divine couple, Çré Çré Rädhä-Kåñëa. One should take shelter of Them and surrender to Them.
Text 85

ätmärpanaà me païca-
paryäsäs te mayoditaù
ayam eva cintanéyo
divä-naktam atandritaiù

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

Thus I have described to you five ways to offer oneself to Çré Çré Rädhä-Kåñëa. You should think of these ways of surrender day and night, and never become tired of thinking of them.
Text 86

atha dékñä-vidhià vakñye
çåëu närada tattvataù
çravaëäd eva mucyante
vinä yasya vidhänataù

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

O Närada, please hear and I will tell you about spiritual initiation. Simply by hearing of this, even without following this description, the people become liberated.
Texts 87-88

ä-viriïcäj jagat sarvaà
vijïäya naçvaraà budhaù
ädhyätmikädi-tri-vidhaà
duùkham evänubhüya ca
anityatväc ca sarveñäà
sukhänäà muni-sattama
duùkha-pakñe vinikñipya
täni tebhyo virajyate

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

O best of sages, aware that every place in the material world, from Brahmaloka down, is temporary and destined for destruction, directly feeling the three kinds of material suffering, beginning with sufferings caused by one’s own body and mind, and also seeing that all material happinesses come to an end and finally lead only to pain, a wise person renounces the world. No longer is he interested in the things of this world.
Text 89

virajya saàsåter hänau
sädhanäni vicintayet
anuttama-sukhasyäpi
sampräptau bhåçaà duùkhitaù

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

When a person no longer desires to enjoy the things of this world, he should consider how to finally sever all connection with this world. Only when he succeeds in that will such a person, unhappy with the world, attain peerless happiness.
Text 90

çaraëaà duñkaratvaà hi
vijïäya ca mahä-matiù
bhåçam artas tato vipra
çré-guruà çaraëaà vrajet

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

O brähmaëa, a wise person, aware that the shelter of the Lord is very difficult to attain, and distressed by material life, should take shelter of a bona-fide spiritual master.
Texts 91-93

çänto vimatsaraù kåñëa-
bhakto ‘nanya-prayojanaù
ananya-sädhanaù çrémän
krodha-lobha-vivarjitaù
çré-kåñëa-rasa-tattva-jïaù
kåñëa-mantra-vidäà varaù
kåñëäçrayo nityaà
mantra-bhaktaù sadä-çuciù
sad-dharma-sädhako nityaà
sad-äcära-niyojakaù
sampradäyé kåpä-pürëo
virägé gurur ucyate

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

It is said that a bona-fide spiritual master should be peaceful, non-envious, devoted to Lord Kåñëa, not interested in things that have no relation to Lord Kåñëa, not engaged in activities that have no relation to Lord Kåñëa, filled with spiritual virtues, free of anger and greed, learned in the science of the nectar mellows of Lord Kåñëa, expert in the mantras glorifying Lord Kåñëa, always surrendered to Lord Kåñëa and always taking shelter of Lord Kåñëa, devoted to chanting the mantras glorifying Lord Kåñëa, always pure, always pious and religious, always engaged in devotional service to the Lord, a teacher who shows his disciples how to serve the Lord, himself a disciple in the sampradäya (disciplic succession), filled with mercy, and renounced.
Text 94

evam-ädi-guëaù präyaù
çuçrüñur guru-pädayoù
gurau nitanta-bhaktaç ca
mumukñuù çiñya ucyate

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

It is said that a bona-fide disciple should have qualities like these also. He should have faith in his spiritual master’s feet, be devoted to his spiritual master, and have the attainment of liberation as the goal of his life.
Text 95

yat säkñät sevanaà tasya
premëä bhagavato bhavet
sa mokñaù procyate präjïair
veda-vedäìga-vedibhiù

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

Service to the spiritual master is the same as direct loving service to the Supreme Personality of Godhead. The wise, who are learned in the Vedas and Vedäìgas, declare that this service is the path to liberation.
Text 96

träyasva bho jagan-nätha
guro saàsära-vahninä
dagdhaà ca käla-dañöaà ca
trähi maà bhava-sägarät

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

O spiritual master of all the worlds, please rescue me, for I am burning in the fire of repeated birth and death! I am bitten by the black snake of time! Please rescue me from the ocean of birth and death!
Text 97

çré-nanda-nandanaù kåñëaù
sarva-deva-çiro-maëiù
pädämbujaika-bhäg eka-
dékñä proktä manéñibhiù

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

Lord Kåñëa, the son of Nanda, is the crest jewel of all Deities. One should worship His lotus feet alone. One time only should one accept initiation to the worship of His lotus feet.  This is said by the wise.
Text 98

ägatya ca guroù pade
nija-våttaà nivedayet
sa-sandehänaà prähvatya
bodhayitvä punaù punaù

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

One should approach the spiritual master’s feet, offer service to them, and learn the truth by asking questions again and again.
Text 99

sva-pada-praëataà çäntaà
çuçrüñuà nija-pädayoù
ati-håñöa-manäù çiñyaà
gurur adhyäpayen manum

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

Happy at heart, the spiritual master then teaches the sacred mantra to the disciple who is peaceful, who has faith in his spiritual master’s feet, and who is surrendered to his spiritual master’s feet. 
Text 100

candanena mådä väpi
vilikhet bahu-mülayoù
väma-dakñiëayor vipra
çaìkha-cakre yathä kramam

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

O brähmaëa, using sandal paste or clay, the spiritual master should draw a conchshell and cakra on the left and right shoulders.
Text 101

ürdhva-puëòraà tataù kuryäd
bhälädiñu vidhänataù
tato mantra-dvayaà tasya
dakña-karëe vinirdiçet

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

Then the spiritual master should draw Vaiñëava tilaka on the forehead and other places, and then he should speak the two mantras in the disciple’s right ear.
Text 102

manträrthaà ca vadet tasmai
yathävad anupürvaçaù
däsa-çabda-yutaà näma
dhäyya tasya prayatnataù

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

Then he should explain the meaning of the mantras, and then he should give the disciple a name, a name ending with the word “däsa” (servant).
Text 103

tato ‘ti-bhaktyä sa-snehaà
vaiñëavän bhojayed budhaù
çré-guruà püjayec cäpi
vasträlaìkäraëädibhiù

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

Then the wise disciple should affectionately and devotedly feast the Vaiñëavas, and then he should worship the spiritual master with garments, ornaments, and other gifts.
Text 104

sarvasvaà gurave dadyät
tad-ardhaà vä mahä-mune
sva-deham api nikñiptaà
puras tiñöhed akiïcanaù

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

O great sage, then the disciple should offer all his wealth to his spiritual master, or he may offer half his wealth, or, being penniless, he may offer his body in the spiritual master’s service.
Text 105

ya etaiù païcabhir vidvän
saàskäraiù saàskåto bhavet
däsya-bhägé sa kåñëasya
nänyathä kalpa-koöibhiù

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

With these five saàskäras (purificatory rituals) one becomes purified. He becomes a servant of Lord Kåñëa. Even in ten million kalpas he will not renounce that service.
Text 106

aìkanaà cordhva-puëòraà ca
mantra-näma-vidhäraëam
païcamé yäga ity uktaà
saàskäraà pürva-süribhiù

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

The previous sages say these five saàskäras are: 1. the marking, 2. tilaka, 3. mantra, 4. name, and 5. yajïa. 
Text 107

aìkanaà çaìkha-cakrädyaiù
sac-chidra-puëòra ucyate
däsa-çabda-yutaà näma
mantro yugala-samjïakam

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

The marking is the marking of the conchshell, disc, and other signs. The tilaka is Vaiñëava tilaka. The name is the name to which the word “da _sa” (servant) is added. The mantra is the two mantras already described.
Text 108

guru-vaiñëavayoù püjä
yäga ity abhidhéyate
ete parama-saàskärä
mayä te parikértitaù

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

The yajïa is the worship of the spiritual master and the Vaiñëavas. Thus I have described these great saàskäras to you.
Text 109

atha tubhyaà prapannaà
dharmän vakñyämi närada
yän ästhäya gamiñyanti
hari-dhäma naräù kalau

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

O Närada, now I will describe to you, a surrendered soul, the spiritual activities people in Kali-yuga may follow to attain the abode of Lord Hari.
Text 110

itthaà guror labdha-mantro
guru-bhakti-paräyaëaù
sevamäno guruà nityaà
tat-kåpäà bhävayet sudhéù

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

After receiving the mantras, the wise disciple should always devotedly serve his spiritual master. In this way he inspires the spiritual master’s mercy to him.
Text 111

satäà dharmas tataù sékñet
prapannänäà viçeñataù
sveñöa-deva-dhiyä nityaà
vaiñëavän paritoñayet

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

The disciple should study the devotional activities of the devotees. Especially he should study the activities of the surrendered souls. He should always meditate on his chosen Deity.  He should always try to please the Vaiñëavas.
Text 112

täòanaà bhartsanaà kämé
bhogyatvena yathä striyaù
gåhnäti vaiñëavänäà ca
tat-tad-grähyaà tathä budhaiù

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

As a rake enjoys when his mistress rebukes and hits him, so a wise person is happy when the Vaiñëavas punish him.
Text 113

aihikämuñmaké-cintä
na ca käryä kadäcana
aihikaà tu sadä bhävyaà
pürvä carati karmaëäm

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

He never worries what will happen in this life or the next.  He knows that what happens in this life is determined by his past deeds.
Text 114

amuñmikaà tathä kåñëaù
svayam eva kariñyati
ato hi tat kåte tyäjyaù
prayatnaù sarvathä naraiù

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

He does not worry what will happen in the next life. Lord Kåñëa Himself will arrange what will happen after this life.
Text 115

sarvopäya-parityägaù
kåñëopäyanam arcanam
su-ciraà proñite käntaà
yathä pati-paräyaëä

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

He should renounce all plans and make the worship of Lord Kåñëa his only plan. As a faithful wife worships her husband when he has gone away on a journey, so he should worship Lord Kåñëa.
Text 116

priyänurägiëé dénä
tasya saìgaika-käìkñiëé
tad-guëän bhävayen nityaà
gäyaty api çåëoti ca

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

Filled with love for her dear husband, such an unhappy wife always longs for his company. She always meditates on his virtues. She glorifies them and hears about them.
Text 117

çré-kåñëa-guëa-lélädeù
smaraëädi tathä caret
na punaù sädhanatvena
käryaà tat tu kadäcana

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

In the same way the devotee should always remember, hear about, and glorify Lord Kåñëa virtues, pastimes, and everything else about the Lord. A devotee need do nothing but this.
Text 118

ciraà proñyagataà käntaà
präpya känta-dhiyä tathä
cumbanté väliìganté ca
neträntena pibanty api

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

When the dear husband, long absent on a journey, finally returns, the wife, filled with thoughts of him, kisses him, embraces him, and with her eyes drinks in the sight of him.
Text 119

brahmänandaà gataà vämuà
sevate parayä mudä
çrémad-arcävatäre ca
tayä paricared dharim

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

By serving the Deity form of the Lord one directly serves supremely blissful Lord Hari.
Text 120

ananya-çaraëo nityaà
tathaivänanya-sädhanaù
ananya-sädhanärtho ca
syäd ananya-prayojanaù

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

One should take shelter of Lord Kåñëa. One should not take shelter of anyone but Him. One should not strive to attain anyone but Him. One should not desire anyone but Him. One should not have any goal but Him.
Text 121

nänyaà ca püjayed devaà
na namet taà smaren na ca
na ca paçyen na gäyen na
ca vindeta kadäcana

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

One should not worship anyone but Him. One should not bow down before anyone but Him. One should not meditate on anyone but Him. One should not gaze upon anyone but Him. One should not glorify anyone but Him. One should not seek anyone but Him.
Text 122

nänyocchiñöaà ca bhuïjéta
nänya-çeñaà ca dhärayet
avaiñnavänäà sambhäñäà
vandanädi vivarjayet

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

One should not eat the remnants of food eaten by anyone but Him. One should not wear the garments and ornaments worn by anyone but Him. One should not talk with they who are not devotees of the Lord. One should not bow down before them or honor them in any way.
Text 123

éça-vaiñëavayor nindäà
çåëuyän na kadäcanakarëau
pidhäya gantavyaà
çakto daëòaà samäcaret

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

One should not hear the blasphemy of the Supreme Lord or His devotees. One should cover one ears and go away. If one has the power, one should punish the offender.
Text 124

äçritaç cätakéà våttià
deha-pätävadhi dvija
dvayasyärthaà bhävayatä
stheyam ity eva me matiù

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

O brähmaëa, one should always serve the Lord and His devotees. Until the moment of one’s death one should follow the example of the cätaké bird.
Text 125

saraù-samudra-nady-ädén
vihäya cätaké yathä
trñiti mriyate väpi
yäcate vä payodharät

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

Rejecting lakes, rivers, oceans, and any other source of water, a cätaké bird will drink only water falling from a cloud.  It will die of thirst before accepting any other water.
Text 126

evam eva prayatnena
sädhanäni parityajan
sveñöa-devau sadä bhävyau
gatis tau me bhaved iti

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

Renouncing all other goals, one should think, “Çré Çré Rädhä-Kåñëa are the only goal of my life.”
Text 127

sveñöa-deva-tadéyänäà
guror api viçeñataù
änukülye sadä-stheyaà
prätikülyaà vivarjayet

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

One should accept what is favorable for service to the Lord, His devotees, and one’s spiritual master. One should reject what is not favorable for Their service.
Text 128

sakåt-prapanna-rakñädi-
kalyänuguëatäà tayoù
vicintya viçvasayed etau
mäm avaçyam aviçyataù

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

Çré Çré Rädhä-Kåñëa will protect anyone who even once surrenders to Them. One should confidently think, “Çré Çré Rädhä-Kåñëa will protect me”.
Text 129

saàsära-sägarän näthau
putra-mitra-gåhäkulät
goptärau me yuväm eva
prapanna-bhaya-bhaïjanau

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

One should pray, “O Çré Çré Rädhä-Kåñëa, please rescue me from the ocean of birth and death. Please rescue me from the troubles born from children, friends, and home. Please break into pieces the fears of Your surrendered devotee.
Text 130

yo ‘haà mamästi yat kiïcid
iha loke paratra ca
tat sarvaà bhavator adya
caraëeñu mayärpitam

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

“O Çré Çré Rädhä-Kåñëa, today I place at Your feet Myself and everything I possess either in this life or in the next.
Text 131

aham apy aparädhänäm
älayas tyakta-sädhanaù
agatiç ca tato näthau
bhavantau me bhaved gatiù

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

“I am the home of all offenses. I have abandoned all spiritual duties. I have no shelter. O Çré Çré Rädhä-Kåñëa, O my Lords, please become my shelter.
Text 132

tavästi rädhikä-nätha
karmaëä manasä girä
kåñëa-känte tavaiväsmi
yuväm eva gatir mama

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

“O master of Rädhä, I am Yours. O beloved of Lord Kåñëa, I am Yours. I offer to You both my thoughts, words, and deeds. You both are the goal of my life.
Text 133

çaraëaà väà prapanno ‘smi
karuëä-nikaräkarau
prasädaà kurutaà däsyaà
mayi duñöe ‘parädhini

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

“O Çré Çré Rädhä-Kåñëa, You are like two great oceans of mercy. Please be merciful to me. I take shelter of You.  I surrender to You. Please engage me, a sinner and an offender, in Your service.”
Text 134

ity evaà japataà nityaà
gantavyaà padya-païcakam
aciräd eva tadä däsyaà
icchatä muni-sattama

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

O best of sages, one who desires to quickly attain the direct service of the divine couple should daily recite these five verses.
Text 135

bähya-dharmo mayä tubhyaà
saìkñepeëopavarëitaù
äntaraù paramaù dharmaù
prapannänäm athocyate

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

In this way I have briefly described the external activities of the surrendered souls. Now I will describe the activities hidden in their hearts.
Text 136

kåñëa-priyä-sakhé-bhävaà
samäçritya prayatnataù
tayoù seväà prakurvéta
divä-naktam atandritaù

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

Accepting the nature of one of Çré Rädhä’s gopé friends, one should carefully serve the divine couple day and night, without ever becoming fatigued.
Text 137

eña te kathito dharma
äntaro muni-sattama
guhyäd guhyataro hy eña
gopanéyaù prayatnataù

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

O best of sages, I have thus told you something that is very confidential. This is the most secret of all secrets. It should be concealed with great care.
Text 138

ukto mantras tad-aìgäni
tathä tasyädhikäriëaù
tad-dharmaç ca tathä tebhyaù
phalaà mantrasya närada

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

O Närada, thus I have described to you the mantra, the parts of the mantra, they who are qualified to chant the mantra, spiritual activities, and the result attained by performing spiritual activities and chanting the mantra.
Text 139

anutiñöhatvam apy ete
tayor däsyam aväpsyasi
svädhikaà rakñayed vipra
sandeho nätra kaçcana

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

Follow this teaching and you will attain direct service to Çré Çré Rädhä-Kåñëa. O brähmaëa, They will always protect you. Of this there is no doubt.
Text 140

sakån-mätra-prapanno yas
taväsméti ca yäcate
nija-däsyaà harir dadyän
na me ‘trästi vicäraëä

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

To a person who once surrenders to the Lord and says, “O Lord, I am Yours,” Lord Hari gives direct devotional service. Of this I have no doubt.
Text 141

tatra te varëayiñyämi
rahasya-paramädbhutam
çrutaà pürvaà mayä kåñëät
säkñäd bhagavataù kila

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

Now I will tell you a very wonderful secret, a secret I directly heard from Lord Kåñëa, the Supreme Personality of Godhead, Himself.
Text 142

mantra-ratnam ahaà pürvaà
japan kailäsa-mürdhani
dhyäyan näräyaëaà devaà
avasaà gahane vane

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

In the past I lived deep in the forest on Mount Kailäsa’s summit. Chanting the jewel of mantras, I meditated on Lord Näräyaëa.
Text 143

tatas tu bhagaväàs tuñöaù
praduräsén mamägrataù
vriyatäà varam ity ukte
mayäpy udghäöya locanam

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

Pleased with me, the Lord appeared in my meditation and said, “You may ask a boon”. I suddenly opened my eyes.
Text 144

dåñöo devaù çriyä särdhaà
saàsthito garuòopari
praëipatya muhuç cainaà
avadac ca çriyaù patim

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

Gazing at the Lord as He stood on Garuòa with the goddess of fortune at His side, I bowed down again and again. Then I said to the goddess of fortune’s husband:
Texts 145-146

yad rüpaà te kåpä-sindho
paramänanda-däyinam
sarvänandäçrayaà nityaà
mürtaà ca sarvato-‘dhikam
nirguëaà niñkriyaà çäntaà
brahmeti ca vidur budhäù
tad ahaà drañöum icchämi
cakñurbhyäà parameçvara

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

“O Supreme controller, O ocean of mercy, I wish that with my own eyes I may see Your original form, the best of all Your forms, a form the great sages say is eternal, the giver of bliss, the abode of all bliss, beyond the modes of nature, beyond material deeds, peaceful, and spiritual.
Text 147

tato mäm äha bhagavän
prasannaù kamalä-patiù
tad adya drakñyase rüpaà
yat te manasi käìkñitam

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

Pleased, the goddess of fortune’s husband said to me, “Today you will see the form your heart desires.
Text 148

yamunä-paçcime küle
gaccha våndävanaà mama
ity uktväntardadhe devaù
çriyä särdhaà jagat-patiù

yamunä-of the Yamunä; paçcime-west; küle-shore; gaccha-go; våndävanam-Våndävana; mama-named; iti-thus; uktvä-s-peaking; antardadhe-disappeared; devaù-the Lord; çriyä-the goddess of fortune; särdham-with; jagat-patiù-the master of the universes.

“Go to the place named Våndävana, which is on the western shore of the Yamunä.” After speaking these words, the master of the universes, accompanied by the goddess of fortune, suddenly disappeared.
Text 149

aham apy agamaà tarhi
yamunäyäs taöaà çubham
atra kåñëam apaçyaàç ca
sarva-deveçvareçvaram

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

Then I went to the beautiful shore of the Yamunä. There I saw the demigods’ master, Lord Kåñëa, . . . 
Text 150

gopa-veça-dharaà käntaà
kiçora-vayasänvitam
priyä-skandhe su-vinyasta-
väma-hastaà manoharam

gopa-veça-dharam-the appearance of a cowherd boy; käntam-handsome; kiçora-vayasänvitam-young; priyä-skandhe-on the shoulder of His beloved; su-gracefully; vinyasta-placed; väma-left; hastam-hand; manoharam-charming.

. . . who was a cowherd youth, who was charming and handsome, whose left hand was gracefully placed on His beloved’s shoulder, . . .
Text 151

hasantaà häsyantaà ca
madhye gopé-kadambakam
snigdha-medhasam äbhäsa-
kalyäëa-guëa-mandiram

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

. . . who stood in the midst of many gopés, laughing and making them laugh, whose heart was filled with love, and who was a great palace of splendor, auspiciousness, and virtues.
Text 152

prahasya ca tataù kåñëo
mäm ähämåta-bhäñaëaù
ahaà te darçanaà yätaà
jïätvä rudra tavepsitam

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

Smiling, Lord Kåñëa spoke to me these words of nectar: “O Çiva, I could understand your desire. That is why I have now come before your eyes.
Text 153

yad adya me tvayä dåñöaà
idaà rüpam alaukikam
ghané-bhütämala-prema-
sac-cid-änanda-vigraham

yat-what; adya-now; me-of Me; tvayä-by you; dåñöam-seen; idam-this; rüpam-form; alaukikam-transcendental; ghané-bhüta-intense; amala-pure; prema-love; sat-eternal; cit-knowledge; änanda-and bliss; vigraham-form.

“Now you can see My original form, a form beyond the world of matter, a form filled with intense and pure love, a form eternal and filled with knowledge and bliss.
Text 154

nérüpaà nirguëaà vyäpé
kriyä-hénaà parät param
vadanti veda-çirasä
idam eva mamänagha

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

“O sinless one, the Upaniñads, which form the crown of all the Vedas, say that I am formless, without qualities, all-pervading, inactive, and greater than the greatest.
Text 155

präkåtaika-guëäbhäväd
anantatvät tatheçvara
aprasiddhyä mad-guëänäà
nirguëaà mäà vadanti hi

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

“Of all My qualities, not a single one is made of matter. My qualities are all limitless and eternal. No one can understand them perfectly or completely. That is why the Upaniñads say I have no qualities.
Text 156

adåçyatvän mamaitasya
rüpasya carma-cakñuñä
arüpaà ma vadanty ete
vedäù sarve mameçvara

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

“O Çiva, My form cannot be seen by material eyes. That is why the Vedas say I am formless.
Text 157

vyäpakatväc cid-aàçena
mäà brahmeti vidur budhäù
akartåtvät prapaïcasya
niñkriyaà mäà vadanty api

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

“With a single fragment of consciousness I pervade everything. That is why the philosophers think I am the formless Brahman. My actions have nothing to do with the world of matter.  That is why the philosophers say I am inactive.
Text 158

mäyä-guëair yutä me ‘àçäù
kurvanti såjanädikam
na karomi svayaà kiïcit
såñöy-ädikam ahaà çiva

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

“Filled with the modes of material nature, the demigods, who are My parts and parcels, create, maintain, and destroy the material universes. O Çiva, I do not Myself create, maintain, or destroy them.
Text 159

aham äsäà mahä-deva
gopénäà prema-vihvalaù
kriyäntaraà na jänämi
nätmänam api mänada

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

“O Çiva, O humble and respectful one, I am overcome with love for the gopés. I do not know anything else. I do not even know My own self.
Text 160

viharämy anayä nityaà
asyäù prema-vaçé-kåtaù
imaà tu mat-priyäà viddhi
rädhikäà para-devatäm

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

“Please understand the truth of My beloved, the supreme goddess Çré Rädhä. I enjoy pastimes with Her eternally.  She has conquered Me with Her love.
Text 161

asyäç ca paritaù paçya
sakhyaù sata-sahasraçaù
nityäù sarvä imä rudra
yathähaà nitya-vigrahaù

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

“O Çiva, see how hundreds and thousands of Her friends surround Us. As I am eternal, so are they also.
Text 162

sakhäyaù pitarau gopä
gävo våndävanaà mama
nityam eva sarvam etat
cid-änanda-rasätmakam

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

My gopa friends, parents, cows, and this land named Våndävana are all eternal. They are spiritual, blissful, and sweet like nectar.
Text 163

idam änanda-kandäkhyaà
viddhi våndävanaà mama
yasmin praveça-mätreëa
na punaù saàsåtià viçet

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

Know that My Våndävana is filled with bliss. One who enters it never again enters the world of birth and death.
Text 164

mad-vanaà präpya yo müòhaù
punar anyatra gacchati
sa ätma-hä mahädeva
sarvathä nätra saàçayaù

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

One who, after entering My forest, leaves and goes somewhere else is a great fool. O Çiva, it is as if he killed his own soul.  Of this there is no doubt.
Text 165

våndävanaà parityajya
naiva gacchämy ahaà kvacit
nivasämy anayä särdhaà
aham atraiva sarvadä

våndävanam-Våndävana; parityajya-leaving; na-not; eva-indeed; gacchämi-go; aham-I; kvacit-anyplace; nivasämi-I stay; anayä-Her; särdham-with; aham-I; atra-here; eva-indeed; sarvadä-always.

I never take even a single step out of Våndävana. Accompanied by Çré Rädhä, I stay here eternally.
Text 166

ity evaà sarvam äkhyätaà
yat te rudra hådi sthitam
kathayasva mamedanéà
kim anyat çrotum icchasi

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

Thus I have told you everything. O Çiva, speak what is in your heart. What more do you wish to hear?
Text 167

tatas tam abruvaà devaà
ahaà ca muni-sattama
édåçdas tvaà kathaà labhyas
tam upäyaà vadasva me

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

O best of sages, then I said to Lord Kåñëa: How can one attain You? Please tell me the way.
Text 168

tato mäm äha bhagavän
sädhu rudra tvayoditam
ati-guhyatamaà hy etat
gopanéyaà tvayänagha

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

Then Lord Kåñëa said to me: O Çiva, you have spoken well. I will tell you a great secret, which you should carefully conceal, O sinless one.
Text 169

sakåd äväà prapanno yas
tyaktopäya upäsate
gopé-bhävena deveça
samam eti na cetarä

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

A person who, renouncing all else, once surrenders to Me and to Çré Rädhä, and worships Us as the gopés worship Us, attains Us. No one else attains Us.
Text 170

yo mäm eva prapannaç ca
mat-priyäà na maheçvara
na kadäpi samäpnoti
mäm eva te mayoditam

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

O Çiva, a person who surrenders to Me but not to My beloved never attains Me. This I tell you.
Text 171

sakåd etäà prapanno yas
taväsméti vaded api
sädhanena vinäpy eña
mäm äpnoti na saàçayaù

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

A person who once surrenders to Her and tells Her, “I am Yours”, attains Me also without doing anything further. Of this there is no doubt.
Text 172

tasmät sarvätmanä rudra
mat-priyäà çaraëaà vrajet
ya äçu mat-priyä bhütvä
mäà vaçi-kartum icchati

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

Therefore, O Çiva, a person who desires to conquer Me should surrender, with all his heart, to My beloved. In this way one becomes dear to Me.
Text 173

idaà rahasyaà paramaà
mayä te parikértitam
tvayäpy etan mahädeva
gopanéyaà prayatnataù

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

I have spoken to you a very great secret. O Çiva, please conceal it with great care.
Text 174

tvam apy etäà samäçritya
rädhikäà mama vallabhäm
japan me yugalaà mantraà
sadä tiñöha mamälaye

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

You also should take shelter of My beloved Rädhä, chant My two mantras, and always stay in My abode.
Text 175

çré-çiva uväca 
ity uktvä dakñiëe karëe
mama kåñëo dayä-nidhiù
upadiçya dvayaà hy etat
saàskäräàç ca vidhäya hi

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

Lord Sadäçiva said: After speaking these words, Lord Kåñëa, who is an ocean of mercy, spoke the two mantras in my right ear.  Then He taught me the various saàskäras.
Text 176

sa-gaëo ‘ntardadhe vipra
tatraiva me vipaçcitaù
aham apy atra tiñöhämi
tad ärabhya nirantaram

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

O wise brähmaëa, then the Lord and His company suddenly disappeared. Since then I have always stayed in this place.
Text 177

sarvam etan mayä tubhyaà
säìgam eva prakértitam
adhunä vada viprendra
kià bhüyaù çrotum icchasi

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

O king of brähmaëas, now I have told you everything. Please speak. What more do you wish to hear?
Text 178

çré-närada uväca 
bhagavan sarvam äkhyätaà
yat påñöaà mayä guro
adhunä çrotum icchämi
bhäva-märgam anuttamam

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

Çré Närada said: O spiritual master, you have answered my question with all completeness. Now I wish to hear about the path of spiritual love, the best of all paths.
Text 179

çré-sadäçiva uväca 
sädhu påñöaà tvayä vipra
sarva-loka-hitaiñiëa
rahasyam api vakñyämi
tan me nigaditaà çåëu

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

Lord Sadäçiva said: O brähmaëa who wishes the welfare of all, I will tell you a great secret. Please hear this from me.
Text 180

däsäù sakhäyaù pitarau
preyasyaç ca harir iha
sarve nityä muni-çreñöha
tat-tulya-guëa-çälinaù

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

O best of sages, Lord Hari, His servants, His friends, His parents, and His gopé beloveds are all eternal. They all have the same transcendental virtues.
Text 181

yathä prakaöa-léläyäù
puräëeñu prakértitäù
tathä te nitya-léläyäà
santi våndävane bhuvi

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

Lord Kåñëa’s eternal pastimes in the spiritual world of Våndävana are exactly like His manifested pastimes in earthly Våndävana, as described in the Puräëas. 
Text 182

gamanägamane nityaà
tathaiva vana-goñöhayoù
go-caraëaà vayasyaç ca
vinäsura-vighätanam

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

In the spiritual world of Våndävana there is the same coming and going to the forest and village of Vraja, the same herding of the cows, and the same friends. Only the killing of the demons is absent.
Text 183

parakéyäbhimäninyas
tathä tasya priyä-janäù
pracchannenaiva bhävena
ramayanti nijaà priyam

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

Thinking of Him as their paramour, with hidden love the gopés please their beloved Kåñëa.
Texts 184-185

ätmänaà cintayet tatra
täsäà madhye manoramäm
rüpa-yauvana-sampannäà
kiçoréà pramadäkåtim
nänä-çilpa-kaläbhijïäà
kåñëa-bhogänurüpiëém
prärthitäm api kåñëena
tato bhoga-paräìmukhém

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

One should think of oneself as a beautiful young gopé girl expert in various arts, pleasing to Lord Kåñëa, reluctant to directly enjoy with Lord Kåñëa even if He were personally to invite you, . . .
Text 186

rädhikänucaréà nityaà
tat-sevana-paräyaëäm
kåñëäd apy adhikaà prema
rädhikäyäà prakurvatém

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

. . . a follower of Çré Rädhä, always devoted to Her service, more affectionate to Çré Rädhä than to Lord Kåñëa Himself, . . . 
Text 187

prétyänudivasaà yatnät
tayoù saìgama-käriëém
tat-sevana-sukhäsväda-
bhareëäti-su-nirvåtam

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

. . . every day carefully and affectionately arranging the meeting of Çré Çré Rädhä-Kåñëa, and becoming happy to see Them pleased by your service.
Text 188

ity ätmänaà vicintyaiva
tatra seväà samäcaret
brähma-muhürtam ärabhya
yävat säntä mahä-niçä

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

Thinking of oneself in this way, one should serve Çré Çré Rädhä-Kåñëa from the early morning of brähma-muhürta to the end of night.
Text 189

çré-närada uväca 
harer dainandinéà léläà
çrotum icchämi tattvataù
léläm ajänatäà sevyo
manasä tu kathaà hariù

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

Çré Närada said: I wish to hear the daily pastimes of Lord Hari. How can they who do not know these pastimes serve Lord Hari in their hearts?
Text 190

çré-sadäçiva uväca 
nähaà jänämi täà léläà
harer närada tattvataù
våndä-devéà samägaccha
sä te léläà pravakñyati

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

Lord Sadäçiva said: I do not know these pastimes of Lord Hari. Go to Våndä-devé. She will tell them to you.
Text 191

avidüra itaù sthänät
keçi-tértha-samépataù
sakhé-saìgha-våtä säste
govinda-paricärikä

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

She stays near Keçi-tértha, which is not far from this place. She is surrounded by many gopé friends. She is a maidservant of Lord Kåñëa.
Text 192

çré-sanat-kumära uväca 
ity uktas taà parikramya
guruà natvä punaù punaù
våndä-sthänaà jagämädau
närado muni-sattamaù

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

Çré Sanat-kumära said: Hearing these words, the great sage Çré Närada circumambulated his spiritual master, bowed before him again and again, and then went to the abode of Çré Våndä-devé.
Text 193

våndäpi näradaà dåñövä
praëamyäpi punaù punaù
uväca taà muni-çreñöha
katham aträgatis tava

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

Seeing Närada, Våndä bowed before him again and again. “O best of sages, why have you come here?” she said.
Text 194

çré-närada uväca 
tvatto veditum icchämi
naittikaà caritaà hareù
tat tadä brühi me devi
yadi yogyo ‘smi çobhane

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

Çré Närada said: I have come to learn from you of Lord Hari’s daily activities. O beautiful goddess, if I am qualified to hear of them, please tell them to me.
Text 195

çré-våndoväca 
rahasyam api vakñyämi
kåñëa-bhakto ‘si närada
na prakäçyaà tvayä hy etad
guhyäd guhyatamaà mahat

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

Çré Våndä said: O Närada, you are a great devotee of Lord Kåñëa. Therefore I will tell you this, the greatest of all secrets. Please do not make these words public.
Text 196

niçänta-sevä 
madhye våndävane ramye
païcäçat kuïja-mandite
kalpa-våkña-nikuïje tu
divya-ratna-maye gåhe

niçänta-sevä-service at the end of night; madhye-in the middle; våndävane-Våndävana; ramye-beautiful; païcäçat-fifty; kuïja-groves; mandite-decorated; kalpa-våkña-of kalpa-våkña trees; nikuïje-in a grove; tu-indeed; divya-splendid; ratna-jewels; maye-made; gåhe-in a palace.
Pastimes in the End of Night
In the middle of beautiful Våndävana forest, which is decorated with fifty groves, in a grove of kalpa-våkña trees, in a glittering jewel palace, . . .
Text 197

nidrito tiñöhatas talpe
niviòäliìgatau mithaù
mad-äjïä-käribhiù paçcät
pakñibhir bodhitäv api

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

. . . on a graceful bed, the sleeping, tightly embracing divine couple were awakened by birds following my command.
Text 198

gäòhäliìgana-nirbhedaà
äptau tad-bhaìga-kätarau
na manas kurutas talpät
samutthätuà manäg api

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

Their firm embrace broken, the divine couple became unhappy at the thought of Their impending separation. They had no wish to rise even slightly from Their bed.
Text 199

tataç ca çärikä-saìghaiù
çukädyair api tau mudä
bodhitau vividhair väkyaiù
sva-talpäd udatiñöhatäm

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

Awakened by the cheerful words of many parrots and other birds, Çré Çré Rädhä-Kåñëa rose from Their bed.
Text 200

upaviñöau tato dåñövä
sakhyas talpe mudänvitau
praviçya cakrire seväà
tat-kälasyocitaà tayoù

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

Seeing that the divine couple had happily risen from bed, the gopés entered and served Them in ways appropriate to that time.
Text 201

punaç ca çärikä-väkyair
utthäya tau sva-talpataù
gacchataù sva-sva-bhavanaà
bhéty-utkaëöhäkulau mithaù

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

When the female parrots spoke, the divine couple rose from Their bed. Very anxious, They returned to Their homes.
Text 202

prätaù-sevä 
prätaç ca bodhito mäträ
talpäd utthäya sa-tvaram
kåtvä kåñëo danta-kañöhaà
baladeva-samanvitam

prätaù-sevä-in the early morning; prätaù-the morning; ca-and; bodhitaù-awakened; mäträ-by His mother; talpät-from the bed; utthäya-rising; sa-tvaram-quickly; kåtvä-doing; kåñëaù-Lord Kåñëa; danta-kañöham-a toothbrush-twig; baladeva-samanvitam-with Balaräma.
Pastimes in the Early Morning
Wakened by His mother in the early morning, Lord Kåñëa rose from bed. Then He and Balaräma brushed Their teeth.
Text 203

mätränumodito yäti
go-çälaà dohanotsukaù
rädhäpi bodhitä våddha-
vayasyäbhiù sva-talpataù

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

With His mother’s permission, Lord Kåñëa eagerly went to the barn to milk the cows. Then Çré Rädhä, wakened by the elder gopés, also rose from Her bed.
Text 204

utthäya danta-kañöhädi
kåtväbhyaìgaà samäcaret
snäna-vedéà tato gatvä
snäpitä lalitädibhiù

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

Çré Rädhä rose, brushed Her teeth, anointed Herself with fragrant oils, and then went to the bathing-room, where Lalitä and the other gopés bathed Her.
Text 205

bhüñä-gåhaà vrajet tatra
vayasyä bhüñayanty api
bhüñaëair vividhair divyair
gandha-mälyänulepanaiù

bhüñä-gåham-to the decorating room; vrajet-went; tatra-there; vayasyä-gopé friends; bhüñayanti-decorate; api-also; bhüñaëaiù-with ornaments; vividhaiù-various; divyaiù-glittering; gandha-mälyänulepanaiù-with scents, garlands, and ointments.

Then She went to the decorating-room, where Her friends decorated Her with garlands, scents, oils, and many glittering ornaments.
Text 206

tataç ca sva-janais tasyäù
çvaçruà samprärthya yatnataù
paktum ähüyate türëaà
sa-sakhé sä yaçodayä

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

Then, after first speaking to Rädhä’s mother-in-law, Yaçodä called Rädhä and Her friends to cook breakfast for Lord Kåñëa.
Text 207

çré-närada uväca 
katham ähüyate devi
päkärthaà sä yaçodayä
satéñu päka-kartréñu
rohiëé-pramukhäsv api

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

Çré Närada said: O goddess, why did Yaçodä call Çré Rädhä to cook when Rohiëé and so many other expert cooks were present in her home?
Text 208

çré-våndoväca 
durväsasä svayaà datto
varas tasyai maharñiëä
iti kätyäyané-vakträc
chrutam äsén mayä purä

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

Çré Våndä said: The great sage Durväsä gave Rädhä a boon that She would be the best of cooks. This I heard from the mouth of Kätyäyané.
Text 209

tvayä yat pacyate devi
tad-annaà mad-anugrahät
miñöaà svädv-ämåta-spardhi
bhoktur äyuñ-karaà tathä

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

Durväsä said to Rädhä, “O goddess, by my mercy whatever You cook will be more delicious than nectar. It will increase the life of whoever eats it.”
Text 210

ity ähväyati täà nityaà
yaçodä putra-vatsalä
äyuñmän me bhavet putraù
svädu-lobhät tathä saté

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

That is why every day Yaçodä calls Rädhä to cook. Yaçodä thinks, “Eager to eat this delicious food, my son will live a very long life.”
Text 211

çvaçruç cänumoditä säpi
håñöänandälayaà vrajet
sa-sakhé-prakarä tatra
gatvä päkaà karoti ca

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

Receiving permission from Her mother-in-law, Rädhä becomes very happy. Accompanied by a host of friends, She goes to Kåñëa’s home to cook.
Text 212

kåñëo ‘pi dugdhvä gäù käçcid
dohayitvä janaiù paraù
ägacchati pitur väkyät
sva-gåhaà sakhibhir våtaù

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

Meanwhile, Lord Kåñëa milked some cows and had the other boys milk the others. Then, called by His father, He and His friends returned home.
Text 213

abhaìga-mardanaà kåtvä
däsaiù saàsnäpito mudä
dhauta-vastra-dharaù sragvé
candanäkta-kalevaraù

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

Then the servants happily massaged Lord Kåñëa, bathed Him, dressed Him in clean garments, garlanded Him, and anointed His body with sandal paste.
Text 214

dvi-phäla-baddha-keçaç ca
gréva-bhälopari sphuran
candräkära-spurad-bhäla-
tilakälaka-raïjitaù

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

Then the servants gathered Lord Kåñëa’s hair from His forehead to His neck and tied it in a topknot. They made the moon of the His forehead splendid with tilaka and curling locks of hair.
Text 215

kaìkanäìgada-keyüra-
ratna-mudrä-lasat-karaù
muktä-hära-sphurad-vakñä
makaräkåti-kuëòalaù

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

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

Text 216

muhur äkärito mäträ
praviçed bhojanalaye
avalambya karaà mätur
baladevam anuvrataù

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

Again and again called by His mother, Lord Kåñëa, holding His mother’s hand, finally followed Balaräma into the breakfast-room.
Text 217

bhuktvä ca vividhännäni
mäträ ca sakhibhir våtaù
häsayan vividhair väkyaiù
sakhéàs tair häsitaù svayam

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

Accompanied by His mother and His friends, Lord Kåñëa ate a breakfast-feast of many different kinds of foods. He told many jokes, laughing and making His friends laugh.
Text 218

itthaà bhuktvä tathäcamya
divya-khaööopari kñaëät
viçramet sevakair dattaà
tämbülaà vibhajann adan

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

Then the servants brought betelnuts. After sharing them with His friends and chewing some Himself, Lord Kåñëa rested for a moment on a splendid bed.
Text 219

rädhäpi bhojanänandaà
dåñövä yaçodayä hutä
lalitädi-sakhé-våtä
bhuìkte ‘nnaà lajjayänvitä

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

Rädhä watched as Lord Kåñëa enjoyed these pastimes of eating breakfast. When Yaçodä called, Rädhä, accompanied by Lalitä and many other gopé friends, shyly ate breakfast.
Text 220

atha pürvahëa-sevä 
gopa-veça-dharaù kåñëo
dhenu-vånda-puraù-saraù
vraja-väsi-janaiù prétyä
sarvair anugataù pathi

atha-now; pürvahna-sevä-late-morning pastimes; gopa-veça-dharaù-dressed as a cowherd boy; kåñëo-Lord Kåñëa; dhenu-vånda-puraù-before the cows; saraù-going; vraja-väsi-janaiù-with the people of Vraja; prétyä-with love; sarvair-with all; anugataù-followed; pathi-on the path.
Pastimes in the Late Morning 
When, dressed as a cowherd boy, Lord Kåñëa followed the cows to the pasture, all the people of Vraja affectionately followed Him on the path.
Text 221

pitaraà mätaraà natvä
neträntena priyä-gaëän
yathä-yogyaà tathä cänyän
sannivartya vanaà vrajet

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

Bowing down before His father and mother, casting sidelong glances at His gopé-beloveds, and dealing appropriately with all the others, Lord Kåñëa sent them all back. Then He again proceeded to the forest.
Text 222

vanaà praviçya sakhibhiù
kréòitvä ca kçaëaà tataù
vaëcayitvä ca tän sarvän
dvi-traiù priya-sakhair yutaù

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

Lord Kåñëa entered the forest, played for a while with His friends, and then slipped away with two or three especially close friends.
Text 223

saìketakaà vrajed dharñät
priyä-sandarçanotsukaù
säpi kåçëe vanaà yäte
dåçövä taà gåham ägatä

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

Eager to see His beloved, Lord Kåñëa happily went to meet Her. When She saw that Lord Kåñëa had gone to the forest, Çré Rädhä returned to Her home.
Text 224

süryädi-püja-vyäjena
kusumädy-ähåti-cchalät
vaïcayitvä gurün yäti
priyä-saìgecchayä vanam

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

Then, on the pretext of gathering flowers and other things for the worship of the sun-god and other purposes, Çré Rädhä tricks Her superiors and, yearning to meet Her beloved, goes to the forest.
Text 225

atha madhyähna-sevä 
itthaà tau bahu-yatnena
militvä sva-gaëair våtaù
vihärair vividhais tatra
vane vikréòito mudä

atha-now; madhyähna-sevä-midday pastimes; itthaà-thus; tau-They; bahu-yatnena-with great effort; militvä-meeting; sva-gaëair-with Their associates; våtaù-accompanied; vihärair-with various; vividhais-pastimes; tatra-there; vane-ijn the foprest; vikréòito-enjoy mastimes; mudä-happily.
Pastimes of Midday 
Finally meeting after a great effort, the divine couple enjoy many happy pastimes in the forest with Their associates.

Text 226

ändolikä-çäkhärüòhau
sakhébhir dolitau kvacit
kvacid veëuà kara-srastaà
priyayä coritäà hariù

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

Sometimes Rädhä and Kåñëa enjoy pastimes on a swing hanging from a tree branch and pushed by the gopés. Sometimes Rädhä steals the flute from Lord Kåñëa’s hand.
Text 227

anveçayann upälabdho
vipralabdhaù priyä-gaëaiù
häsito bahudhä täbhir
håta-sva iva tiçöhati

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

Sometimes the gopés hid and made Him search after them.  Sometimes they teased and scolded Him. Sometimes they joked with Him and made Him laugh. In these ways they charmed Lord Kåñëa and stole His heart.
Texts 228-229

vasanta-åtunä juçöaà
vana-khaëòaà kvacin mudä
praviçya candanämbhobhiù
kuìkumädi-jalair api
viñiïcato yantra-muktais
tat-paìkanäpitau mithaù
sakhyo ‘py evaà viñiïcanti
täç ca tau siïcataù punaù

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

Sometimes Lord Kåñëa happily enters the forest in the beautiful springtime and with a sprinkler sprinkles the gopés with water mixed with sandal, kuëkuma, and other colorful scents. The gopés respond by sprinkling Him. Then Rädhä and Kåñëa sprinkle each other again and again.
Text 230

tathänyartu-su-juçöäsu
kréòito vana-räjiñu
tat-tat-kälocitair nänä-
vihäraiù sa-gaëau dvija

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

O brähmaëa, in the forest groves the divine couple enjoy many different pastimes with Their associates, pastimes appropriate to the different times and seasons.
Text 231

çränto kvacid våkça-mülam
äsädya muni-sattama
upaviçyäsane divye
madhu-pänaà pracakratuù

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

O best of sages, sometimes They become tired. Then, sitting on a splendid throne under a tree, They drink nectar.
Text 232

tato madhu-padonmatto
nidrayä militekçaëau
mithaù päëià samälambya
käma-bäëa-vaçaà gatau

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

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

Text 233

riraàsü viçataù kuïjaà
khalat-pädäbjakau pathi
tato vikréòatas tatra
kariëé yüthapau yathä

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

Desiring to enjoy, They place Their lotus feet in a forest grove. There They enjoy pastimes like two regal elephants.
Text 234

sakhyo ‘pi madhubhir mattä
nidrayä pihitekçaëäù
abhitaù kuïja-puïjeñu
sarvä eva vililyare

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

Intoxicated by drinking nectar, and their eyes closed with sleepiness, the gopés entered the nearby forest groves.
Text 235

påthag ekena vapuñä
kåñëo ‘pi yugapad vibhuù
sarväsäà sannidhià gacchet
priyäëäà parito muhuù

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

Expanding into many forms, all-powerful Lord Kåñëa approached each gopé individually.
Text 236

ramayitvä ca täù sarväù
kariëér gaja-räò iva
priyayä ca tathä täbhiù
sarovaram athävrajat

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

As an elephant king enjoys with His many wives, so Lord Kåñëa enjoyed with the gopés. Then Lord Kåñëa, His beloved Rädhä, and all the gopés entered a lake.
Text 237

çré-närada uväca 
vånde çré-nanda-putrasya
mädhurya-kréòaëe katham
aiçvaryasya prakäço ‘bhüd
iti me chindhi saàçayam

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

Çré Närada said: O Våndä-devé, if His pastimes of sweetness are like this, then when does Lord Kåñëa manifest His pastimes of opulence? Please cut apart my doubt.
Text 238

çré-våndoväca 
mune mädhurya-mayyästi
lélä-çaktir harer dåòhä
tayä påthak kåtaù kréòed
gopikäbhiù samaà hariù

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

Çré Våndä said: O sage, the powerful potency of the pastimes of sweetness is one of Lord Hari’s potencies. With that potency Lord Hari enjoys pastimes with the gopés.
Text 239

rädhayä saha rüpeëa
nijena ramate svayam
iti mädhurya-léläyäù
çaktir naiçatayä hareù

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

When in His original form Lord Kåñëa enjoys pastimes with Çré Rädhä, He manifests the potency of His pastimes of sweetness.  At that time He does not manifest the potency of His pastimes of opulence.
Text 240

jala-sekair mithas tatra
kréòitvä sa-gaëau tataù
väsaù-srak-candanair divya-
bhüçaëair api bhüçitau

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

Accompanied by Their gopé friends, the divine couple enjoy pastimes of splashing each other in the water. Then They are decorated with splendid garments, ornaments, garlands, and sandal paste.
Text 241

tatraiva sarasas-tére
divya-ratna-maye gåhe
açnétaù phala-müläni
kalpitäni mayaiva hi

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

Then, in a jewel cottage by the lakeshore, the divine couple eat a snack of delicious fruits and roots carefully prepared by me.
Text 242

haris tu prathamaà bhuktvä
käntayä pariveñitam
dvi-träbhiù sevito gacchec
chayyäà puçpa-vinirmitäm

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

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

Text 243

tämbüla-vyajanais tatra
päda-samvähanädibhiù
sevyamäno bhåçaà täbhiù
moditaù presayéà smaran

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

Served by the gopés who offer Him betelnuts, fan Him, and massage His feet, Lord Kåñëa, His thoughts fixed on His beloved, becomes filled with happiness.
Text 244

çré-rädhäpi harau supte
sa-gaëä muditäntarä
känta-dattaà préta-manä
ucchiçöaà bubhuje tataù

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

As Lord Kåñëa slept, Çré Rädhä and Her associates happily ate the remnants of His meal.
Text 245

kiïcid eva tato bhuktvä
vrajec chayyä-niketanam
drañöuà känta-mukhämbhojaà
cakoré-van niçäkaram

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

After eating, Çré Rädhä went to the bed to gaze on Her beloved’s lotus face as a cakoré bird gazes at the moon.
Text 246

tämbüla-carcitaà tasya
tatratyäbhir niveditam
tämbüläny api cäçnäti
vibhajanté priyäléñu

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

The gopés there gave Her the remnants of betelnuts chewed by Lord Kåñëa. Some She chewed and some She gave to Her friends.
Text 247

kåñëo ‘pi täsäà çuçruñüù
svacchanda-bhäñitaà mithaù
präpta-nidra iväbhäti
vinidro ‘pi paöävåtaù

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

Eager to hear what the gopés said, Lord Kåñëa only pretended to be asleep as He lay under the covers.
Text 248

täç ca kçveléà kçaëaà kåtvä
mithaù känta-kathäçrayäù
vyäja-nidräà harer jïätvä
kutaçcid anumänataù

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

As they playfully joked about their beloved Hari they could gradually understand that He was only pretending to sleep.
Text 249

vimåçya vadanaà dågbhiù
paçyantyo ‘nyonyam änanam
lénä iva lajjayä syuù
kçaëam ücur na kiïcana

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

Seeing the signs of wakefulness on Lord Kåñëa’s face, they looked at each other and suddenly became silent out of embarrassment.
Text 250

kçaëäd eva tato vastraà
düré-kåtya tad-aìgataù
sädhu-nidräà gato ‘séti
häsayantyo hasanti tam

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

Suddenly pulling the blanket from His limbs and exclaiming, “My, You must have had a pleasant sleep!”, they laughed and make Lord Kåñëa laugh also.
Text 251

evaà tau vividhair häsai
ramamänau gaëaiù saha
anubhüya kçaëaà nidrä-
sukhaà ca muni-sattama

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

O best of sages, in this way the divine couple enjoyed a pleant nap and a host of happy joking words.
Text 252

upaviçyäsane divye
sa-gaëau viçörte mudä
paëé-kåtya mitho hära-
cumbäçleça-paricchadän

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

Sitting on a splendid throne and surrounded by Their associates, the divine couple gamble at dice, with garlands, kisses, and embraces as the winner’s prize.
Text 253

akçair vikréòataù premëä
narmäläpaù puraù-saram
paräjito ‘pi priyayä
jitam ity avadan måçä

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

Joking with words of love, Rädhä and Kåñëa gamble with dice.  Defeated by His beloved, Lord Kåñëa slowly pronounces, “I have lost.”
Text 254

härädi-grahane tasyäù
pravåttastäyate tayä
tathaivaà täòitaù kåñëaù
karëotpala-saroruhaiù

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

Taking the necklace and other prizes, Çré Rädhä struck Lord Kåñëa with a lotus flower.
Text 255

viñaëëa-vadano bhütvä
gata-sva iva närada
jito ‘smi ca tvayä devi
gåhyatäà yat paëé-kåtam

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

O Närada, His unhappiness showing on His face, Lord Kåñëa felt as if He had lost a great treasure. “O goddess, You have defeated Me”, He said. “Please take the winner’s prize.”
Text 256

cumbanädi mayä dattaà
ity uktvä ca tathäcaret
kauöilya-tad-bhruvo drañöuà
çrotuà tad-bhartsanaà vacaù

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

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

Text 257

tataù çäré-çukänäà ca
çrutvä väg-ähavaà mithaù
nirgacchatas tataù snänäd
gantu-kämau gåhaà prati

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

Then, hearing the parrots calling, Rädhä and Kåñëa bathed and decided to return to Their homes.
Text 258

kåñëaù käntäm anujïäpya
gaväm abhimukhaà vrajet
sä tu sürya-gåhaà gacchet
sakhé-maëòala-samyutä

kåñëaù-Kåñëa; käntäm-His beloved; anujïäpya-taking leave; gaväm-of the cows; abhimukhaà-to the presence; vrajet-goes; sä-She; tu-indeed; sürya-gåhaà-to the temple of the sun-god; gacchet-goes; sakhé-maëòala-samyutä-with Her associates.

Taking leave of His beloved, Lord Kåñëa returns to the cows. Accomopanied by Her friends, Çré Rädhä goes to the temple of the sun-god.
Text 259

kiyad düraà tato gatvä
parävåtya hariù punaù
vipra-veçaà samästhäpya
yäti sürya-gåhaà prati

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

Lord goes a short distance, disguises Himself as a brähmaëa, and then goes to the temple of the sun-god.
Text 260

süryaà ca püjayet tatra
prärthitas tat-sakhé-janaiù
tadaiva kalpitair vedaiù
parihäsyävagarbhitaiù

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

Requested by the gopés, the disguised Kåñëa worships the sun-god. Lord Kåñëa then recites a host of imaginary Vedic prayers, prayers made up on the spot and filled with a host of errors.
Text 261

tatas tä api taà käntaà
parijïäya vicakçaëäù
änanda-sägare lénä
na viduù svaà na cäparam

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

Finally understanding that this person was their beloved Kåñëa, the intelligent gopés became plunged in an ocean of bliss.  Intoxicated with bliss they did not know who they were or who anyone else was.
Text 262

vihärair vividhair evaà
särdhaà yäma-dvayaà mune
nitvä gåhaà vrajeyus täù
sa ca kåñëo gaväà vrajet

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

O sage, in this way the divine couple and Their associates passed six hours enjoying many pastimes. Finally the gopés returned to their homes and Lord Kåñëa returned to the cows.
Text 263

athäparähëa-sevä 
saìgamya tu sakhén kåñëo
gåhétvä gäù samantataù
ägacchati vrajaà karñan
tan muralé-ravaiù

atha-now; aparähna-sevä-afternoon pastimes; saìgamya-meeting; tu-indeed; sakhén-friends; kåñëo-Lord Kåñëa; gåhétvä-taking; gäs-the cows; samantataù-everywhere; ägacchati-returns; vrajaà-to Vraja village; karñan-attracting; tan-them; muralé-ravaiù-with the sound of His flute.
Pastimes in the Afternoon 
Meeting with His gopa friends, taking the cows with Him, and attracting everyone with the music of His flute, Lord Kåñëa returned to Vraja Village.
Texts 264-265

tato nandädayaù sarve
çrutvä veëu-ravaà hareù
go-dhüli-paöalair vyäptaà
dåçövä cäpi nabha-sthalam
visåjya sarva-karmäëi
striyo bälädayo ‘pi ca
kåñëasyäbhimukhaà yänti
tad-darçana-samutsukäù

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

Hearing the sound of Kåñëa’s flute and seeing the sky filled with the dust raised by the cows, King Nanda and all the men, women, and children of Vraja stopped all they were doing and ran to see Kåñëa.
Text 266

räja-märge vraja-dväri
yatra sarve vrajaukasaù
kåñëo ‘py etän samägamya
yathävad anupürvaçaù

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

On the royal road at the entrance to Vraja Village Lord Kåñëa met all the people of Vraja one after another.
Text 267

darçanaiù sparçanair väpi
smita-pürva-vilokanaiù
gopa-våddhän namaskäraiù
käyikair väcikair api

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

He met them with embraces, glances, and smiling glances. He bowed before the elder gopas and He honored them with His words.
Text 268

säñöäìga-pätaiù pitarau
rohiëém api närada
sütränta-sücitenaiva
vinayena priyäs tathä

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

O Çré Närada, Lord Kåñëa prostrated His entire body to show respect to His parents and to Rohiëé-devé. From the corner of His eye He shyly glanced at His gopé beloveds.
Text 269

evaà taiç ca yathä yogyaà
vrajaukobhiù prapüjitaù
gavälayaà tathä gäç ca
sampraveçya samantataù

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

Then, in the ways proper for each, all the people of Vraja worshiped Lord Kåñëa. Then Lord Kåñëa took the cows into the barn.
Text 270

pitåbhyäm arthito yäti
mäträ saha nijälayam
snätvä pitvä tathä kiïcid
bhuktvä mätränumoditaù

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

Requested by His parents, Lord Kåñëa went home with mother Yaçodä. Requested by her, He bathed and then He ate and drank.
Text 271

atha säyaà sevä 
täç ca dugdhvä dohayitvä
päyayitvä ca käçcana
piträ särdhaà gåhaà yäti
yayau bhäriçatänugaù

atha-now; säyaà sevä-sunset pastimes; täs-them; ca-and; dugdhvä-milking; dohayitvä-causing to milk; päyayitvä-causing to drink; ca-and; käçcana-some; piträ-father; särdhaà-with; gåhaà-home; yäti-goes; yayau-went; bhäriçata-by the carriers; anugaù-followed.
Pastimes at Sunset
After milking some of the cows, having the other gopas milk the other cows, and allowing the calves to also drink some of the milk, Lord Kåñëa, accompanied by His father and by servants carrying the milk, returned home.
Text 272

taträpi mätå-våndaiç ca
tat-putraiç ca balaiù saha
sambhuìkte vividhännäni
carvya-cüñyädikäni ca

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

Then, accompanied by Lord Balaräma, the gopa boys, and the boys’ mothers, Lord Kåñëa ate a feast of many different kinds of foods, foods to be chewed, licked, or consumed in other ways.
Text 273

atha pradoña-sevä 
tan mätuù prärthanät pürvaà
rädhayäpi tadaiva hi
prasthäpyante sakhé-dvärä
pakvännäni tad-älayam

atha-now; pradoña-sevä-evening pastimes; tan-that; mätuù-of His mother; prärthanät-by the request; pürvaà-before; rädhayä-by Çré Rädhä; api-also; tadä-then; eva-indeed; hi-indeed; prasthäpyante-is established; sakhé-gopé friends; dvärä-by; pakvännäni-cooked foods; tad-älayam-at the home.
Pastimes of the Evening
On Mother Yaçodä’s request, Çré Rädhä and Her friends had cooked this feast.
Text 274

çläghayaàç ca haris täni
bhuktvä piträdibhiù saha
sabhä-gåhaà vrajet taiç ca
juçöaà vandi-janädibhiù

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

After enjoying the feast in the company of His father and the others, Lord Kåñëa praises in with many words. Then, accompanied by the poets ansd reciters, Lord Kåñëa goes to the assembly-house.
Text 275

pakvännäni gåhitvä yä
sakhyas tatra samägatäù
bahüni ca punas täni
pradattäni yaçodayä

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

Then mother Yaçodä gave abundant remnants from the feast to the gopés who had brought it in the first place.
Text 276

sakhyä tatra tayä dattaà
kåñëocchiçöaà tathä rahaù
sarvaà täbhiù samanéya
rädhikäyai nivedyate

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

Mother Yaçodä gives them the remnants from Lord Kåñëa’s plate. The gopés take it and in a secluded place present it before Çré Rädhä.
Text 277

säpi bhuktvä sakhé-varga-
yutä tad-anupürvaçaù
sakhébhir manditä tiçöhed
abhisartuà mudänvitä

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

Then Çré Rädhä and Her friends honor Lord Kåñëa’s remnants.  Then, to prepare for Her meeting with Lord Kåñëa, the gopés decorate joyful Rädhä. 
Text 278

prasthäpyate ‘nayä käcid
ita eva tataù sakhé
tasyäbhisäritä sätha
yamunäyäù samépataù

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

One of the gopés has already made arrangements for Çré Rädhä’s secret meeting with Lord Kåñëa by the Yamunä’s shore.
Text 279

kalpa-vrkça-nikuïje ‘smin
divya-ratna-maye gåhe
sita-kåñëa-niçä-yogya-
veñä yäti sakhé-yutä

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

Accompanied by Her friends and dressed in garments suitable for a bright or a dark night, Çré Rädhä goes to a jewel palace in a kalpa-våkña grove.
Text 280

kåñëo ‘pi vividhaà tatra
dåçövä kautühalaà tataù
kavitväni manojïäni
çrutvä ca gétakäny api

kåñëo-Lord Kåñëa; api-also; vividhaà-various; tatra-there; dåçövä-seeing; kautühalaà-festival; tataù there; kavitväni-poetry; manojïäni-beautiful; çrutvä-hearing; ca-and; gétakäny-singing; api-and.

Meanwhile Lord Kåñëa saw many festive ceremonies and heard many beautiful poems and songs.
Text 281

dhana-dhanyädis taàç ca
préëayitvä vidhänataù
janair äkärito mäträ
yäti çayyä-niketanam

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

Then Lord Kåñëa pleases the artists and performers with many valuable gifts and then, called by His mother, He goes to bed.
Text 282

mätari prasthitäyäà tu
bhojayitvä tato gåhän
saìketakaà käntayätra
samägacched alakçitaù

mätari-when His mother; prasthitäyäà-had gone; tu-indeed; bhojayitvä-feeding; tato-then; gåhät-from the house; saìketakaà-to the meeting; käntayä-with His beloved; atra-here; samägacched-went; alakçitaù-unseen.

When, after giving Him a nightime snack, mother Yaçodä left the bedroom, unseen by anyone, Lord Kåñëa left His home and went to meet His beloved.
Text 283

rätri-sevä 
militvä täv ubhäv atra
kréòitau vanaräjiñu
vihärair vividhair veñaiù
läsya-géta-puraù-saraiù

rätri-sevä-pastimes at night; militvä-meeting; tau-They; ubhau-both; atra-here; kréòitau-enjoyed pastimes; vanaräjiñu-in the forest groves; vihärair-with pastimes; vividhair-various; veñaiù-appearances; läsya-géta-puraù-saraiù-beginning with singing and dancing.
Pastimes at Night
Meeting in the forest groves, Çré Çré Rädhä and Kåñëa enjoy singing, dancing, and many other pastimes.
Text 284

särdha-yäma-dvayaà nitvä
rätrer evaà vihärataù
suñupsur viçet kuïjaà
païcaçäbhir alakçitaiù

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

After enjoying pastimes for seven and a half hours of the night, Lord Kåñëa becomes sleepy. Accompanied by five or six gopés and unseen by the others, He enters another forest.
Text 285

nirvånta-kusumaiù klpte
keli-talpe manohare
suptävatiçöhäà tatra
sevyamänau priyälibhiù

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

Served by Their dear gopé friends, the divine couple sleeps there on a beautiful pastime-bed made of unstemmed flowers.
Text 286

çré-närada uväca 
çrotum icchämi bho deva
vraja-räja-sutasya ca
våndävane rasaà divyaà
rädhayaikäntikaà saha

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

Çré Närada said: O master, I wish to hear of the transcendental mellows of Lord Kåñëa’s final pastimes with Çré Rädhä in Våndävana forest.
Text 287

çré-sadäçiva uväca 
çåëu närada vakçyämi
rädhä-kåñëa-rasaà çucim
su-gopyaà paramodäraà
na vaktavyaà hi kasyacit

çré-sadäçiva uväca-Lord Sadäçiva said; çåëu-please hear; närada-O Çré Närada; vakçyämi-I will tell; rädhä-kåñëa-rasaà-the mellows of Çré Çré Rädhä-Kåñëa; çucim-pure; su-gopyaà-very confidential; paramodäraà-sublime; na-not; vaktavyaà-to be spoken; hi-indeed; kasyacit-to anyone.

Lord Sadäçiva said: O Çré Närada, please hear and I will describe the pure nectar mellows of Çré Çré Rädhä-Kåñëa’s pastimes. These sublime pastimes are very confidential. They should not be spoken to anyone.
Text 288

aikäntika-rasäsvädaà
kartuà våndävane bhümau
vraja-räja-kumära üce
bahu-käle mamävyayam

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

After a long time Lord Kåñëa described to me His last nectar pastimes with Çré Rädhä.
Text 289

mayi prasannaù çré-kåñëo
mantra-yugmam anuttamam
yugaläkhyaà dadau mahyaà
svéyojjvala-rasäplutam

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

Please with me, Lord Kåñëa gave me two peerless mantras plunged in the nectar of His glorious pastimes.
Text 290

samabravét tadä kåñëaù
sva-çiñyaà mäà svakaà rasaà 
bravémi tväà çåëuñvädya
brahmädénäm agocaram

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

Then Lord Kåñëa described His nectar pastimes to me, his disciple. O Çré Närada, now you may happily hear what even Brahmä and all the demigods do not know. I will tell it to you.
Text 291

vraja-räja-suto våndä-
vane pürëatamo vasan
sampürëa-ñoòaça-kalo
vihäraà kurute sadä

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

Nanda’s son, who is the prince of Vraja, who stays in Våndävana forest and enjoys pastimes there eternally, and who is like a perfectly full moon, is the most-perfect form of the Supreme Personality of Godhead. 
Text 292

väsudevaù pürëataro
mathuräyaà vasan puri
kaläbhiù païcadaçäbhir
yutaù kréòati sarvadä

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

Vasudeva’s son, who stays in Mathurä City and enjoys pastimes there eternally, and who is like a moon one day before being perfectly full, is the more-perfect form of the Supreme Personality of Godhead.
Text 293

dvärakädhipatir dvära-
vatyäà pürëas tv asau vasan
caturdaça-kalä-yukto
viharaty eva sarvadä

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

The king of Dvärakä, who stays in Dvärakä, and enjoys pastimes there eternally, and who is like a moon two days before being perfectly full, is the perfect form of the Supreme Personality of Godhead.
Text 294

ekayä kalayä dväbhyäà
mathurä-dvärikädhipau
våndävana-pate rüpau
pürëau sve sve pade rase

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

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

Text 294 (b)

mathurä-nätho våndävanädhipäpekçayä sva-rüpeëa lélayä ca ekayä kalayä unah. mathurä-léläyäà mathuräyäà ca sampürëa-ñoòaça-kalaù. tathä dvärakä-näthau våndävanädhipäpekçayä sva-rüpeëa lélayä ca dväbhyäà kaläbhyäm unaù. dvärakäyäà dvärakä-léläyäà ca pürëa-ñoòaça-kalaù.

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

The form and pastimes of the king of Mathurä are like a full moon. Still, compared to the master of Våndävana, the form and pastimes of the king of Mathurä are like a moon one day before its fullness. The form and pastimes of the king of Dvärakä are like a full moon. Still, compared to the master of Våndävana, the form and pastimes of the king of Dvärakä are like a moon two days before its fullness.
Text 295

çré-bhü-lélä-yogamäyä
cintyäcintyä tathaiva ca
mohiné kauçaléty añöau
bahiraìgäç ca çaktayaù

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

Çré, Bhü, Lélä, Yogamäyä, Cintyä, Acintyä, Mohiné, and Kaçalé are Lord Kåñëa’s eight external potencies.
Text 296

lélä prema svarüpä ca
sthäpany äkarçiëé tathä
samyoginé viyoginy ä-
hlädinéty äntaräìgikä

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

Lélä, Prema-svarüpä, Sthäpané, Akarçiëé, Samyoginé, Viyoginé, and Ahlädiné are Lord Kåñëa’s internal potencies.
Text 297

vraje çré-kåñëacandrasya
santi ñoòaça çaktayaù
poñikä madhurasyaiva
tasyaitä vai sanätanäù

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

In Vraja these sixteen eternal potencies expand the sweetness of Lord Kåñëacandra.
Text 298

hlädiné ya mahä-çaktiù
sarva-çakti-varéyasé
tat-sära-bhäva-rüpä çré-
rädhikä parikértitä

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

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

Text 299

tayä çré-kåñëacandrasya
kréòä yäù samaye mune
tadäviçöaà väsudevaà
saha kçéräbdhi-näyakam

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

O sage, Lord Väsudeva and Lord Kçérodakaçäyé Viñëu are also present in the pastimes that Lord Kåñëacandra enjoys with His Hlädiné potency.
Text 300

antarékça-gataà kuryäc
chaktir äkarçiëé hareù
kréòänte sthäpayet täà tu
sthäpiné kåñëa-dehataù

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

The potency Akarñiëé manifests the Lord’s pastimes from the spiritual sky. The potency Sthäpiné manifests the Lord’s pastimes from Lord Kåñëa’s body.
Text 301

sampürëa-ñoòaça-kalaù
kevalo nanda-nandanaù
vikréòan rädhayä särdhaà
labhate paramaà sukham

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

Nanda’s son, who enjoys supreme bliss in His pastimes with Çré Rädhä, is the only most perfect form of the Lord. 
Text 302

çré-närada uväca 
gate madhu-puréà kåçëe
vipralambha-rasaù katham
väsudeve rädhikäyäù
saàçayaà chindhi me prabho

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

Çré Närada said: If when Lord Kåñëa goes to Mathurä He manifests His more-perfect form of Väsudeva’s son (which is different from the most-perfect form of Nanda’s son), then how is it possible for Çré Rädhä to feel the pangs of separation from this form (a form different from the Våndävana-Kåñëa)? O master, please cut apart this doubt.
Text 303

çré-sadäçiva uväca 
çaktiù samyoginé kämä
vämä çaktir viyoginé
hlädiné kértidä-putré
caivaà rädhä trayaà vraje

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

Lord Sadäçiva said: The Samyoginé potency arranges the amorous pastimes of the divine
couple, and the Viyoginé potency arranges that the divine couple be separated. The Hlädiné potency is the Lord’s pleasure potency. In Vraja Çré Rädhä is the manifestation of these three potencies.
Text 304

mama präëeçvaraù kåñëas
tyaktvä våndävanaà kvacit
kadäcin naiva yätéti
jänéte kértidä-sutä

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

Çré Rädhä, the daughter of Kértidä, thinks, “Çré Kåñëa, the master of My life, never leaves Våndävana to go to any other place.”
Text 305

kämä-väme na jänéta
iti ca brahma-nandana
räsärambhha iväntardhéà
gatavän nanda-nandanaù

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

O son of Brahmä, Rädhä does not see any difference in Lord Kåñëa appearance or dissapearance. This was also so when Lord Kåñëa disappeared in the beginning of the räsa-dance.
Text 306

mathuräà mathurä-nätho
väsudevo jagäma ha
antarhite nanda-sute
çrémad-våndävane mune

mathuräà-to Mathurä; mathurä-nätho-the king of Mathurä; väsudevo-the son of Vasudeva; jagäma-went; ha-indeed; antarhite-disappeared; nanda-sute-the son of Nanda; çrémad-våndävane-in beautiful Våndävana; mune-O sage.

O sage, it is the Lord’s feature as the son of Vasudeva and the king of Mathurä who goes to Mathurä. The son of Nanda does not go. He merely hides in beautiful Våndävana.
Text 307

praväsäkhyaà rasaà lebhe
rädhä vai kértidä-sutä
tato vadanti munayaù
praväsaà saìga-vicyutim

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

In this way Çré Rädhä, the daughter of Kértidä experiences the mellow of thinking Her beloved has gone away on a journey. In this way the sages described that mellow, where Çré Rädhä is bereft of Her beloved’s company.
Text 308

mama jévanaà netä ca
tyaktvä mäà mathuräà gataù
iti vihvalitä vämä
rädhäyä virahäd abhüt

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

Çré Rädhä thinks, “He who is My hero and My life has left Me and gone to Mathurä!” In this way unhappy Rädhä is agitated in separation from Her beloved.
Text 309

yamunäyäà nimagnä sä
prakäçaà gokulasya ca
golokaà präpya taträbhüt
samyoga-rasa-peçalä

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

She gave up Her life by drowning in the Yamunä. Thus She returned to Goloka in the spiritual world where again She enjoyed the nectar of Lord Kåñëa’s company.
Text 310

kämä rädhä ca mathurä-
viraheëa nipéòitä
kurukçetraà gatä tértha-
yatra parama-lälasä

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

When Lord Kåñëa went to Mathurä, Çré Rädhä became very unhappy in His absence. Yearning to meet Him again, She went on pilgirmage to Kurukçetra.
Text 311

nanda-nandana-bhäva-jïa
uddhavo vrajam ägataù
santväyiñyan kértidäyäù
sutäà mäsa-dvaye gate

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

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

Text 312

rädhäm äsvädayäm äsa
çrémad-bhägavatärthakam
kathäyäà bhägavatyäà tu
jätäyäà muni-puìgava 
vrajendra-nandanaù çrémäàs 
tadä pratyakçatäà gataù

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

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

Text 312 (b)

ata eva padmottara-khaëòoktaà dvärakädhipater våndävanaà prati gamanaà kçiräbdhi-çäyy-aviçöatvät kçéräbdhi-çäyino droëädénäà labdha-varatvät, teçäà punaù sva-sthäna-präpanärtham evety eva gantavyam. çrémad-bhägavata-väkyänäm evaà vicäro ‘vagantavyaù. padmottara-khaëòe tu kälindé-puline ramye ity atra çré-dvärakä-näthasya çré-nanda-nandana-madhura-lélä-sandarçane sotkaëöhatväd vyomayanir etya çré-våndävane mäsa-dvayam uväsety abhipräyo jïeyaù.

ata eva-therefore; padmottara-khaëòoktaà-in the Padma Purana, Uttara-khanda; dvärakädhipater-of the king of Dvaraka; våndävanaà-Våndävana; prati-to; gamanaà-going; kçiräbdhi-çäyy-aviçöatvät-because oif the entrance of Lord Ksirodakasayi Viñëu; kçéräbdhi-çäyino-of Lord Kñérodakaçäyé Viñëu; droëädénäà-of they who are headed by Drona; labdha-attained; varatvät-because of superiority; teçäà-of them; punaù-again; sva-sthäna-own place; präpanärtham-for the purpose of attaining; eva-indeed; iti-thus; eva-certainly; gantavyam-to be gone; çrémad-bhägavata-väkyänäm-of the words of Çrémad-Bhägavatam; evaà-thus; vicäro-consideration; avagantavyaù-to be undertsood; padmottara-khaëòe-in Padma Purana, Uttara-khanda; tu-indeed; kälindé-of the Yamunä; puline-on the shore; ramaye-enjoying; ity-thus; atra-here; çré-dvärakä-näthasya-of the Lord of Dvaraka; çré-nanda-nandana-of the son opf Nanda; madhura-sweet; lélä-pastimes; sandarçane-in seeing; sotkaëöhatväd-because of yearning; vyomayanir-flying in an airplane; etya-attaining; çré-våndävane-in beautiful Våndävana; mäsa-dvayam-for two months; uväsa-stayed; iti-thus; abhipräyo-meaning; jïeyaù-to be known.

In the Padma Puräëa, Uttara-khaëòa, it is said that the king of Dvärakä visited Våndävana and that the king of Dvärakä entered Lord Kçérodakaçäyé Viñëu, who then gave a boon to Droëa and Dharä. He did this to arrange for the return to the spiritual world. This is also confirmed by the words of Çrémad-Bhägavatam. In the Padma Puräëa, Uttara-khaëòa, in the verse beginning with the words “kälindé-puline ramye” it is said that, eager to see the sweet pastimes of Nanda’s son, the king of Dvärakä traveled by airplane to Våndävana and stayed there for two months.
Text 313

iti te sarvam äkhyätaà
naityikaà caritaà hareù
päpino ‘pi vimucyante
smaraëäd yasya närada

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

O Çré Närada, thus I have told you all about Lord Kåñëa’s daily activities. By remembering these pastimes even sinners become liberated.
Text 314

çré-närada uväca 
dhanyo ‘smy anugåhéto ‘smi
tvayä devi na saàçayaù
harer me nityaké lélä
yato me ‘dya prakäçitä

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

Çré Närada said: I am very fortunate. O goddess, you have been very kind to me. Of this there is no doubt. Today you have revealed to me Lord Kåñëa’s daily pastimes.
Text 315

çré-sanatkumära uväca 
ity uktvä täà parikramya
taya cäpi prapüjitaù
antardhänaà gato räjan
närado muni-sattamaù

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

Çré Sanatkumära said: After speaking these words, Çré Närada circumambulated Goddess Våndä. Then Våndä gave all honor to Çré Närada. O king, then Çré Närada, the best of the sages, disappeared from sight.
Text 316

mayäpy etad anupürvaà
sarvaà tat parikértitam
japan nityaà prayatnena
mantra-yugmam anuttamam

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

Thus I have told you everything. Every day I carefully chant those two peerless mantras.
Text 317

kåñëa-vakträd imaà labdhaà
purä rudreëa yatnataù
tenoktaà näradäyätha
näradena mayoditam

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

In ancient times Lord Sadäçiva attained this from Lord Kåñëa’s mouth. Lord Sadäçiva spoke this to Çré Närada. I heard it from Çré Närada and now I have repeated it to you.
Text 318

saàsärägni-vinäçäya
mayäpy etat tavoditam
tvayä ca tad gopanéya-
rahasyaà paramädbhutam

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

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

Text 319

çré-ambaréña uväca 
kåta-kåtyo ‘bhavaà sakçät
tvat-prasädäd ahaà guro
rahasyäti-rahasyaà yat
tvayä mahyaà prakäçitam

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

Çré Ambaréña said: O spiritual master, by your mercy my life is now a great success. You have revealed to me the most secret of secrets.
Text 320

çré-sanatkumära uväca 
dharmän etän upadiçöo
japan mantram ahar-niçam
aciräd eva tad-däsyaà
aväpsyasi na saàçayaù

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

Çré Sanatkumära said: Following these religious principles and chanting this mantra day and night, you will quickly attain direct service to Lord Kåñëa. Of this there is no doubt.
Text 321

mayäpi gamyate räjan
guror ayatanaà mama
våndävane yatra nityaà
gurur me ‘sti sadäçivaù

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

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