Bhagvat Stavan Se Krishna Prapti-Canto 10

All are equal in the eyes of God

CHAPTER-6 CHAPTER-31 CHAPTER-35 CHAPTER-74 CHAPTER-85
         

Canto-10

Chapter:6

[Sukadeva Gosvami informed Maharaja Pariksit that the gopis, following the proper system, protected Krishna, their child, with this mantra.] May Aja protect Your legs, may Maniman protect Your knees, Yajna Your thigns, Acyuta the upper part of Your waist, and Hayagriva Your abdomen. May Kesava protect Your heart, Isa Your chest, the sun-god Your neck, Visnu Your arms, Urukrama your face, and Isvara Your head. May Cakri protect You from the front; may Sri Hari, Gadadhari, the carrier of the club, protect You from the back; and may the carrier of the bow, who is known as the enemy of Madhu, and Lord Urugaya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may Garuda protect You on the ground; and may Lord Haladhara, the Supreme Person, protect You on all sides. [22-23]

 May Hrisikesa protect Your senses, and Narayana Your life air. May the master of Svetadvipa protect the core of Your heart, and may Lord Yogesvara protect Your mind. [24]

 May Lord Prsnigarbha protect Your intelligence, and the Supreme Personality of Godhead Your soul. While You are playing, may Govinda protect You, and while You are sleeping may Madhava protect You. May Lord Vaikuntha protect You while You are walking, and may Lord Narayana, the husband of the goddess of fortune, protect You while You are sitting. Similarly, may Lord Yajnabhuk, the fearful enemy of all evil planets, always protect You while You enjoy life. [25]

 The evil withches known as Dakinis, Yatudhanis and Kusmandas are the greatest enemies of children, and the evil spirits like Bhutas, Pretas, Pisacas, Yaksas, Raksasas an Vinayakas, as well as witches like Kotara, Revati, Jyestha, Putana and Matrka, are always ready to give trouble to the body, the life air and the senses, causing loss of memory, madness and bad dreams. Like the most experienced evil stars, they all create great disturbances, especially for children, but one can vanquish them simply by uttering Lord Visnu’s name, for when Lord Visnu’s name resounds, all of them become afraid and go away. [27-28]

 
   Chapter-31

 The gopis said : O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirã, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. [1]

 O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder? [2]

 O greatest of personalities, You have repeatedly saved us from all kinds of danger–from poisoned water, from the terrible maneater Agha, from the great rains from the wind demon, from the fierly thunderbolt of Indra, from the bull demon and from the son of Maya Danava. [3]

 You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty. [4] 

O best of the Vrsnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our hands. [5]

 O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face. [6]

 Your lotus feet destroy the past sins of all emboidied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts. [7]

 O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. [8]

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. [9] 

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with Your–all these are auspicious to meditate upon, they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. [10] 

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. [11] 

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust.
Thus, O hero, You arouse lustly desires in our minds. [12] 

Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts. [13] 

O here, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. [14] 

When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. [15] 

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. [16] 

Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You. [17] 

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’s hearts. [18] 

O dearly beloved ! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. [19]

   Chapter-35

The gopis said : When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddess traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening. [2-3] 

O girls ! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja’s bulls, deer and cows, standing in groups at a great distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting. [4-5] 

My dear gopi, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarama and the cowherd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love. [6-7]

 Krishna moves about the forest in the company of His friends, who vividly chant the glories of His magnificient deeds. He thus appears just like the Supreme Personality of Godhead exhibiting His inexhaustible opulences. When the cows wander onto the mountainsides and Krishna calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Visnu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. [8-9] 

Maddened by the divine, honeylike aroma of the tulasi flowers on the garland Krishna wears, swarms of bees sing loudly for Him, and that most beautiful of all persons thankfully acknowledges and acclaims their song by taking His flute to His lips and playing it. The charming flute song then steals away the minds of the cranes, swans and ohter lake-dwelling birds. Indeed, they approach Krishna, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditation. [10-11] 

O goddesses of Vraja, when Krishna is enjoying Himself with Balarama on the mountain slopes, playfully wearing a flower garland on the top of His head, He engladdens all with the resonant vibrations of His flute. Thus He delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend Krishna and shades Him from the sun like an umbrella. [12-13]

 O pious mother Yasoda, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. [14-15]

 As Krishna strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunder-bolt, lotus and elephant goad, He relieves the distress the ground feels from the cow’s hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopis, who become agitated by Cupid when Krishna playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening. [16-17]

 Now Krishna is standing somewhere counting His cows on a string of gems. He wears a garland of tulasi flowers that bear the fragrance of His beloved, and He has thrown His arm over the shoulder of an affectionate cowherd boyfriend. As Krishna plays His flute and sings, the music attracts the black deer’s wives, who approach that ocean of transcendental qualities and sit down beside Him. Just like us cowherd girls, they have given up all hope for happiness in family life. [18-19]

 O sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yanuna in the company of the cows and cowherd boys, amusing His dear companioons. The gentle breeze honors Him with its soothing fragrance of sandal-wood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute. [20-21]

 Out of great affection for the cows of Vraja, Krishna became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accompanying Him chant His glories. His garland is powdered by the dust raised by the cow’s hooves, and His beauty, enhanced by His fatigue, creates an ecstatic festival for everyone’s eyes. Eager to fulfill His friend’s desires, Krishna is the moon arisen from the womb of mother Yasoda. [22-23]

 As Krishna respectively greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whitenesss of His face, which has the color of a badara berry. With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of a regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day. [24-25]

Chapter-47
 

The gopi said, O honeybee, O friend of a cheater, don’t touch My feet with your whiskers, which are smeared with the kunkuma that rubbed onto Krishna’s garland when it was crushed by the breasts of a rival lover ! Let Krishna satisfy the women of Mathura. One who sends a messenger like you will certainly be ridiculed in the Yadus’ assembly. [12]

 After making us drink the enchanting nectar of His lips only once, Krishna suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padma willingly serves His lotus feet ? Alas ! The anser must certainly be that her mind has been stolen away by His deceitful words. [13]

O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people ? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging. [14]

 In heaven, on earth or in the subterranean sphere, what women are unavailable to Him ? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison ? But at least those who are wretched can chant His name, Uttamahsloka. [15]

 Keep your head off My feet ! I Know what you’re doing. You expertly learned diplomacy from Mukunda, and now you come as His messaenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He’s simply ungrateful. Why should I make up with Him now ? [16] 

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dard-complexioned boy, even if we can’t give up talking about Him. [17]

 To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrindavana to wander about like birds, begging for their living. [18]

Faithfully taking His deceitful words as true, we became just like the black deer’s foolish wives, who turst the cruel hunter’s song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Krishna. [19] 

O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Sri, and she is always with Him, staying upon His chest. [20]

 O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand? [21]

 

Chapter-74
 

[ Sahadev said] Certainly it is Acyuta , the Supreme Personality of Godhead and chief of the Yadavas, who deserves the highest position. In truth, He Himself comprises all the demigods worshiped in sacrifice, along with such aspects of the worship as the sacred place, the time and the paraphernalia.[19]

The entire universe is founded upon Him, as are the great sacrificial performances, with their sacred fires, oblations and mantras. Sankhya and yoga both aim toward Him, the one without a second.[ 20]

O assembly members, that unborn Lord, relying solely on Himself, creates, maintains and destroys this cosmos by His personal energies, and thus the existence of this universe depends on Him alone. [21]

 He creates the many activities of this world, and thus by His grace the whole world endeavors for the ideals of religiousity, economic development, sense gratification and libera-
tion. [22]

 Therefore we should give the highest honor to Krishna, the Supreme Lord. If we do so, we will be honoring all living beings and also our own selves. [23]

 Anyone who wishes the honor he gives to be reciprocated infinitely should honor Krishna, the perfectly peaceful and perfectly complete Soul of all beings, the Supreme Lord, who views nothing as separate from Himself. [24]

 

Chapter-85
 

King Bali said : Obeisances to the unlimited Lord, Ananta, the greatest of all beings. And obeisances to Lord Krishna, the creator of the universe, who appears as the impersonal Absolute and the Supresoul in order to disseminate the principle of sankhya and yoga. [39]

 Seeing You Lords is a rare achievement for most living beings. But even persons like us, situated in the modes of passion and ignorance, can easily see You when You reveal Yourself by Your own sweet will. [40]

 Many who had been constantly absorbed in enmity toward You ultimately became attracted to You, who are the direct embodiment of transcendental goodness and whose divine form comprises the revealed scriptures. These reformed enemies include Daityas, Danavas, Gandharvas, Siddhas, Vidyadharas, Caranas, Yaksas, Raksasas, Pisacas, Bhutas, Pramathas and Nayakas, and also ourselves and many others like us. Some of us have become attracted to You because of exceptional hatred, while others have become attracted because of their mood of devotion based on lust. But the demigods and others infatuated by material goodness feel no such attraction for You. [41-43]

 What to speak of ourselves, O Lord of all perfect yogis, even the greatest mystics do not know what Your spiritual power of delusion is or how it acts. [44]

 Please be merciful to me so I may get out of blind well of family life–my false home–and find the true shelter of Your lotus feet, which selfless sages always seek. Then, either alone or in the company of great saints, who are the friends of everyone, I may wander freely, finding life’s necessities at the feet of the universally charitable trees. [45]

 O Lord of all subordinate creatures, please tell us what to do and thus free us of all sin. One who faithfully executes Your command, O master, is no longer obliged to follow the ordinary Vedic rites. [46]

 

Chapter-85
 

[Vasudeva said :] O Krishna, Krishna, best of yogis, O eternal Sankarsana! know that You two are personally the source of universal creation and the ingredients of creation as well. [3]

 You are the Supreme Personality of Godhead, who manifest as the Lord of both nature and the creator of nature [Maha-Visnu]. Everything that comes into existence, however and whenever it does so, is created within You, by You, from You, for You and in relation to You. [4]

 O transcendental Lord, from Yourself You created this entire variegated universe, and then You entered within it in Your personal form as the Supersoul. In this way, O unborn Supreme Soul, as the life force and consciousness of everyone, You maintain the creation. [5]

 Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Lord, for both life and matter are subordinate to Him and dependent on Him, and also different from one another. Thus everything active in the material world is set into motion by the Supreme Lord. [6]

 The glow of the moon, the brilliance of fire, the radiance of the sun, the twinkling of the stars, the flash of lightning, the permanence of mountains and the aroma and sustaining power of the earth–all these are actually You. [7] 

My Lord, You are water, and also its taste and its capacities to quench thirst and sustain life You exhibit Your potencies through the manifestations of the air as bodily warmth, vitality, mental power, physical strength, endeavor and movement. [8]

You are the directions and their accommodating capacity, the all-pervading ether and the elemental sound residing within it. You are the primeval, unmanifested form of sound; the first syllable, om; and audible speech, by which sound, as words, acquires particular references. [9]

 You are the power of the senses to reveal their objects, the senses’ presiding demigods, and the sanction these demigods give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being’s ability to remember things accurately. [10] 

You are false ego in the mode of ignorance, which is the source of the physical elements; false ego in the mode of passion, which is the source of the bodily senses; false ego in the mode of goodness, which is the source of the demigods; and the unmanifest, total material energy, which underlies everything. [11]

 You are the one indestructibel entity among all the destructible things of this world, like the underlying substance that is seen to remain unchanged while the things made from it undergo transformations. [12]

 The modes of material nature–namely goodness, passion and ignorance–together with all their functions, become directly manifest within You, the Supreme Absolute Truth, by the arrangement of Your Yogamaya. [13]

 Thus these created entities, transformations of material nature, do not exist except when material neture manifests them within You, at which time You also manifest within them. But aside from such periods of creation, You stand alone as the transcendental reality. [14]

 They are truly ignorant who, while imprisoned within the ceaseless flow of this world’s material qualities, fail to know You, the Supreme Soul of all that be, as their ultimate, sublime destination. Because of their ignorance, the entanglement of material work forces such souls to wander in the cycle of birth and death. [15]

 By good fortune a soul may obtain a healthy human life–an opportunity rarely achieved. But if he is nonetheless deluded about what is best for him, O Lord, Your illusory Maya will cause him to waste his entire life. [16] 

You keep this whole world bound up by the ropes of affection, and thus when people consider their material bodies, they think, ‘‘This is me,’’ and when they consider their progeny and other relations, they think, ‘‘These are mine.’’ [17] 

You are not our sons but the very Lords of both material nature and its creator [Maha-Visnu]. As You Yourself have told us, You have descended to rid the earth of the rulers who are a heavy burden upon her. [18] 

Therefore, O friend of the distressed, I now approach Your lotus feet for shelter–the same lotus feet that dispel all fear of worldly existence for those who have surrendered to them. Enough! Enough with hankering for sense enjoyment, which makes me identify with this mortal body and think of You, the Supreme, as my child. [19] 

Indeed, while still in the maternity room You told us that You, the unborn Lord, had already been born several times as our son in previous ages. After manifesting each of these transcendental bodies to protect Your own principles of religion, You then made them unmanifest, thus appearing and disappearing like a cloud. O supremely glorified, all-pervading Lord, who can understand the mystic, deluding potency of Your opulent expansions? [20]

 

 

 
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