Madhya19.189

TEXT 189

śānta-bhakta--nava-yogendra, sanakādi āra

dāsya-bhāva-bhakta--sarvatra sevaka apāra

SYNONYMS

śānta-bhakta—the neutral devotees; nava—nine; yogendra—saintly persons; sanaka-ādi āra—and the four Kumāras, headed by Sanaka; dāsya-bhāva-bhakta—devotees in dāsya-rasa; sarvatra sevaka apāra—similar innumerable servants everywhere.

TRANSLATION

"Examples of śānta-bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya-bhakti are innumerable, for such devotees exist everywhere.

PURPORT

The nine Yogendras are Kavi, Havi, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Draviḍa (Drumila), Camasa and Karabhājana. The four Kumāras are Sanaka, Sanandana, Sanat-kumāra and Sanātana. The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on. In Dvārakā there are servants like Dāruka, and in the Lord’s pastimes in the material world there are servants like Hanumān.

Madhya19.190

TEXT 190

sakhya-bhakta--śrīdāmādi, pure bhīmārjuna

vātsalya-bhakta--mātā pitā, yata guru-jana

SYNONYMS

sakhya-bhakta—devotees in fraternity; śrīdāmā-ādi—of Śrīdāmā and others; pure—in Dvārakā; bhīma-arjuna—Bhīma and Arjuna; vātsalya-bhakta—devotees in parental love; mātā pitā—the mother and father; yata guru-jana—all other similarly superior persons.

TRANSLATION

"In Vṛndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord’s friends are Bhīma and Arjuna; in Vṛndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord’s parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.

Madhya19.191

TEXT 191

madhura-rase bhakta-mukhya--vraje gopī-gaṇa

mahiṣī-gaṇa, lakṣmī-gaṇa, asaṅkhya gaṇana

SYNONYMS

madhura-rase—in the mellow of conjugal love; bhakta-mukhya—the chief devotees; vraje—in Vṛndāvana; gopī-gaṇa—the gopīs; mahiṣī-gaṇa—the queens in Dvārakā; lakṣmī-gaṇa—the goddesses of fortune in Vaikuṇṭha; asaṅkhya gaṇana—of innumerable reckoning.

TRANSLATION

"The chief devotees in conjugal love are the gopīs in Vṛndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuṇṭha. These devotees are innumerable.

Madhya19.192

TEXT 192

punaḥ kṛṣṇa-rati haya duita prakāra

aiśvarya-jñāna-miśrā, kevalā-bheda āra

SYNONYMS

punaḥ—again; kṛṣṇa-rati—attachment for Kṛṣṇa; haya—becomes; duita—twofold; prakāra—varieties; aiśvarya-jñāna-miśrā—knowledge of Kṛṣṇa mixed with a reverential attitude; kevalā—pure attachment; bheda—division; āra—other.

TRANSLATION

"Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.

Madhya19.193

TEXT 193

gokule ’kevalā’ rati--aiśvarya-jñāna-hīna

purī-dvaye, vaikuṇṭhādye--aiśvarya-pravīṇa

SYNONYMS

gokule—in Gokula Vṛndāvana; kevalā rati—flawless attachment; aiśvarya-jñāna-hīna—without reverential considerations; purī-dvaye—in two purīs, namely Mathurā Purī and Dvārakā Purī; vaikuṇṭha-ādye—in the Vaikuṇṭha planets; aiśvarya-pravīṇa—prominence of awe and reverence.

TRANSLATION

"Pure attachment without reverence is found in Goloka Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha.

Madhya19.194

TEXT 194

aiśvarya-jñāna-prādhānye saṅkucita prīti

dekhiyā nā māne aiśvarya--kevalāra rīti

SYNONYMS

aiśvarya-jñāna-prādhānye—in the predominance of awe and veneration; saṅkucita—crippled; prīti—love; dekhiyā—seeing; nā māne—does not care; aiśvarya—opulence; kevalāra rīti—that is the symptom of pure devotional service.

TRANSLATION

"When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal with Him.

Madhya19.195

TEXT 195

śānta-dāsya-rase aiśvarya kāhāṅ uddīpana

vātsalya-sakhya-madhure ta’ kare saṅkocana

SYNONYMS

śānta-dāsya-rase—in the transcendental mellows of neutrality and servitude; aiśvarya—opulence; kāhāṅ—somewhere; uddīpana—manifested; vātsalya-sakhya-madhure—in fraternal love, paternity and conjugal love; ta’-certainly; kare—does; saṅkocana—minimizing.

TRANSLATION

"On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. However, in the transcendental mellows of fraternal, paternal and conjugal love, the opulence is minimized.

Madhya19.196

TEXT 196

vasudeva-devakīra kṛṣṇa caraṇa vandila

aiśvarya-jñāne duṅhāra mane bhaya haila

SYNONYMS

vasudeva-devakīra—of Vasudeva and Devakī; kṛṣṇa—Lord Kṛṣṇa; caraṇa—to the lotus feet; vandila—offered prayers; aiśvarya-jñāne—because of knowledge of the opulence; duṅhāra—of both of them; mane—in the minds; bhaya haila—there was fear.

TRANSLATION

"When Kṛṣṇa offered prayers at the lotus feet of His mother and father, Vasudeva and Devakī, they both felt awe, reverence and fear due to knowledge of His opulences.

Madhya19.197

TEXT 197

devakī vasudevaś ca

vijñāya jagad-īśvarau

kṛta-saṁvandanau putrau

sasvajāte na śaṅkitau

SYNONYMS

devakī—Devakī; vasudevaḥ—Vasudeva; ca—and; vijñāya—understanding; jagat-īśvarau—the two Lords of the universe; kṛta-saṁvandanau—having paid obeisances; putrau—the two sons Kṛṣṇa and Balarāma; sasvajāte—embraced; na—not; śaṅkitau—being frightened.

TRANSLATION

" ’When Devakī and Vasudeva understood that their two sons Kṛṣṇa and Balarāma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.’

PURPORT

This verse quoted from Śrīmad-Bhāgavatam (10.44.51) refers to the killing of Kaṁsa by Kṛṣṇa and Balarāma. Vasudeva and Devakī saw their son kill the powerful demon Kaṁsa, and after this they were immediately released from their shackles. Balarāma and Kṛṣṇa then offered respects to Devakī and Vasudeva. Both father and mother wanted to embrace their sons, but they understood that Kṛṣṇa and Balarāma were the Supreme Personality of Godhead, and they therefore hesitated to embrace Them. Their parental love for Kṛṣṇa and Balarāma was therefore hampered and decreased by awe and reverence.

Madhya19.198

TEXT 198

kṛṣṇera viśva-rūpa dekhi’ arjunera haila bhaya

sakhya-bhāve dhārṣṭya kṣamāpaya kariyā vinaya

SYNONYMS

kṛṣṇera—of Lord Kṛṣṇa; viśva-rūpa—the universal form; dekhi’-seeing; arjunera—of Arjuna; haila bhaya—there was fear; sakhya-bhāve—as a friend; dhārṣṭya—impudence; kṣamāpaya—begs pardon for; kariyā—showing; vinaya—submission.

TRANSLATION

"When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend.

Madhya19.199-200

TEXTS 199-200

sakheti matvā prasabhaṁ yad uktaṁ

he kṛṣṇa he yādava he sakheti

ajānatā mahimānaṁ tavedaṁ

mayā pramādāt praṇayena vāpi

yac cāvahāsārtham asat-kṛto ’si

vihāra-śayyāsana-bhojaneṣu

eko ’thavāpy acyuta tat-samakṣaṁ

tat kṣāmaye tvām aham aprameyam

SYNONYMS

sakhā—friend; iti—thus; matvā—thinking; prasabham—forcibly; yat—that which; uktam—was said; he kṛṣṇa—O Kṛṣṇa; he yādava—O descendant of Yadu; he sakhā—O my dear friend; iti—thus; ajānatā—without knowing; mahimānam—greatness; tava—Your; idam—this; mayā—by me; pramādāt—out of ignorance; praṇayena—out of affection; vā—or; api—certainly; yat—whatever; ca—and; avahāsa-artham—for the matter of joking; asat-kṛtaḥ—insulted; asi—You are; vihāra—while enjoying; śayyā-āsana—sitting or lying on the bed; bhojaneṣu—while eating together; ekaḥ—alone; athavā—or; api—certainly; acyuta—O my dear Kṛṣṇa; tat-samakṣam—in the presence of others; tat—all those; kṣāmaye—ask pardon; tvām—unto You; aham—I; aprameyam—who are unlimited.

TRANSLATION

“ ’I have in the past addressed You as ”O Kṛṣṇa,“ ”O Yādava,“ ”O my friend" without knowing Your glories. Please forgive whatever I have done in madness or in love. I have dishonored You many times while we were relaxing, lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.’

PURPORT

Madhya19.201

TEXT 201

kṛṣṇa yadi rukmiṇīre kailā parihāsa

’kṛṣṇa chāḍibena’--jāni’ rukmiṇīra haila trāsa

SYNONYMS

kṛṣṇa—Lord Kṛṣṇa; yadi—although; rukmiṇīre—unto Rukmiṇī, the first queen; kailā—did; parihāsa—joking; kṛṣṇa—Lord Kṛṣṇa; chāḍibena—will give me up; jāni’-thinking; rukmiṇīra—of Rukmiṇī; haila—there was; trāsa—shock.

TRANSLATION

"Although Kṛṣṇa was joking with Queen Rukmiṇī, she was thinking that He was going to give up her company, and she was therefore shocked.

Madhya19.202

TEXT 202

tasyāḥ suduḥkha-bhaya-śoka-vinaṣṭa-buddher

hastāc chlathad-valayato vyajanaṁ papāta

dehaś ca viklava-dhiyaḥ sahasaiva muhyan

rambheva vāta-vihatā pravikīrya keśān

SYNONYMS

tasyāḥ—of her; su-duḥkha-bhaya—due to great distress and fear; śoka—and lamentation; vinaṣṭa—lost; buddheḥ—whose intelligence; hastāt—from the hand; ślathat—being loose; valayataḥ—bangles; vyajanam—the fan; papāta—fell down; dehaḥ—body; ca—also; viklava—paralyzed by fear; dhiyaḥ—whose understanding; sahasā eva—suddenly; muhyan—fainting; rambhā iva—like a banana tree; vāta-vihatā—dashed by a high wind; pravikīrya—scattering; keśān—the hair.

TRANSLATION

" ’While Kṛṣṇa was joking with Rukmiṇī in Dvārakā, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.’

PURPORT

This verse from Śrīmad-Bhāgavatam (10.60.24) refers to Kṛṣṇa’s speaking to Rukmiṇī in His bedroom. Just to test her sincerity, He began to joke with her, presenting Himself as poor, incapable and unfit to be her lover. Not understanding that He was joking, Rukmiṇī took Him seriously and thought that He wanted to leave her company. This misunderstanding made her very unhappy, and her whole body was affected. Her fan and bangles fell to the floor, and she also fell down like a banana tree knocked down by high winds.

Madhya19.203

TEXT 203

’kevalā’ra śuddha-prema ’aiśvarya’ nā jāne

aiśvarya dekhileo nija-sambandha se māne

SYNONYMS

kevalāra—of unmixed attraction for Kṛṣṇa; śuddha-prema—unalloyed love; aiśvarya—opulence; nā jāne—does not know; aiśvarya—opulence; dekhileo—in spite of experiencing; nija-sambandha—one’s own relationship with Kṛṣṇa; se māne—he takes very seriously.

TRANSLATION

"In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛṣṇa, even though he experiences it. He takes seriously only his own relationship with Kṛṣṇa.

PURPORT

When a devotee reaches the stage of pure unalloyed devotion, especially in friendship with Kṛṣṇa, he forgets the Lord’s opulences, although he sees them, and he considers himself equal to Kṛṣṇa. There is no question of actually comparing oneself to Kṛṣṇa, but because the devotee is so advanced in Kṛṣṇa consciousness, he is able to behave with Kṛṣṇa as he would with an ordinary man.

Madhya19.204

TEXT 204

trayyā copaniṣadbhiś ca

sāṅkhya-yogaiś ca sātvataiḥ

upagīyamāna-māhātmyaṁ

hariṁ sā ’manyatātmajam

SYNONYMS

trayyā—by followers of three Vedas who perform great sacrifices (like the demigod Indra); ca—also; upaniṣadbhiḥ—by the followers of the Upaniṣads, the most exalted portion of Vedic knowledge (as Brahman); ca—also; sāṅkhya—by the philosophers who analytically study the universe (as the puruṣa); yogaiḥ—by mystic yogīs (as the Paramātmā situated everywhere); ca—and; sātvataiḥ—by devotees who follow the method of worship mentioned in the Pañcarātra and other Vedic literature (as Bhagavān); upagīyamāna—being sung; māhātmyam—whose glories; harim—unto the Supreme Personality of Godhead; sā—she (mother Yaśodā); amanyata—considered; ātma-jam—as her own son, born of her body.

TRANSLATION

" ’When mother Yaśodā saw all the universes within Kṛṣṇa’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’

PURPORT

This verse is quoted from Śrīmad-Bhāgavatam (10.8.45). Those who are spiritually advanced forget Kṛṣṇa’s opulence by the mercy of yogamāyā. For instance, mother Yaśodā considered Kṛṣṇa an ordinary child.

Madhya19.205

TEXT 205

taṁ matvātmajam avyaktaṁ

martya-liṅgam adhokṣajam

gopikolūkhale dāmnā

babandha prākṛtaṁ yathā

SYNONYMS

tam—Him (Kṛṣṇa); matvā—considering; ātmajam—own son; avyaktam—unmanifested; martya-liṅgam—manifested as if perishable; adhokṣajam—beyond the perception of the senses; gopikā—mother Yaśodā; ulūkhale—to the mortar; dāmnā—with rope; babandha—bound; prākṛtam—an ordinary child; yathā—like.

TRANSLATION

" ’Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.’

PURPORT

This verse from Śrīmad-Bhāgavatam (10.9.14) is in reference to Lord Kṛṣṇa’s exhibiting Himself like an ordinary child before mother Yaśodā. He was playing like a naughty boy stealing butter and breaking butter pots. Mother Yaśodā became disturbed and wanted to bind the Lord to a mortar used for pounding spices. In other words, she considered the Supreme Personality of Godhead an ordinary child.

Madhya19.206

TEXT 206

uvāha kṛṣṇo bhagavān

śrīdāmānaṁ parājitaḥ

vṛṣabhaṁ bhadrasenas tu

pralambo rohiṇī-sutam

SYNONYMS

uvāha—carried; kṛṣṇaḥ—Lord Kṛṣṇa; bhagavān—the Supreme Personality of Godhead; śrīdāmānam—Śrīdāmā; parājitaḥ—being defeated; vṛṣabham—Vṛṣabha; bhadrasenaḥ—Bhadrasena; tu—and; pralambaḥ—Pralamba; rohiṇī-sutam—Balarāma.

TRANSLATION

" ’When Kṛṣṇa was defeated by Śrīdāmā, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.’

PURPORT

This verse is from Śrīmad-Bhāgavatam (10.18.24). When all the cowherd boys were playing in the forest of Vṛndāvana, the demon Pralambāsura appeared to kidnap Kṛṣṇa and Balarāma. The asura appeared disguised in the form of a cowherd boy, but Kṛṣṇa could understand his trick. Kṛṣṇa therefore divided all the cowherd boys into two parties. One party belonged to Balarāma, and the other party belonged to Kṛṣṇa Himself. Ultimately Kṛṣṇa was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders. Kṛṣṇa had to carry Śrīdāmā on His shoulders, and Bhadrasena had to carry Vṛṣabha. The demon Pralambāsura had to carry Balarāma, and when Balarāma mounted his shoulders, the demon ran far away. Finally the demon began to expand his body to a gigantic size, and Balarāma understood that he intended to kill Him. Balarāma immediately struck the demon’s head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.

Madhya19.207-209

TEXTS 207-209

sā ca mene tadātmānaṁ

variṣṭhāṁ sarva-yoṣitām

hitvā gopīḥ kāmayānā

mām asau bhajate priyaḥ

tato gatvā vanoddeśaṁ

dṛptā keśavam abravīt

na pāraye ’haṁ calituṁ

naya māṁ yatra te manaḥ

evam uktaḥ priyām āha

skandham āruhyatām iti

tataś cāntardadhe kṛṣṇaḥ

sā vadhūr anvatapyata

SYNONYMS

sā—Śrīmatī Rādhārāṇī; ca—also; mene—considered; tadā—at that time; ātmānam—Herself; variṣṭhām—the most glorious; sarva-yoṣitām—among all the gopīs; hitvā—giving up; gopīḥ—all the other gopīs; kāmayānāḥ—who were desiring the company of Kṛṣṇa; mām—Me; asau—that Śrī Kṛṣṇa; bhajate—worships; priyaḥ—the most dear; tataḥ—thereafter; gatvā—going; vana-uddeśam—to the deep forest; dṛptā—being very proud; keśavam—unto Kṛṣṇa; abravīt—said; na pāraye—am unable; aham—I; calitum—to walk; naya—just carry; mām—Me; yatra—wherever; te—Your; manaḥ—mind; evam uktaḥ—thus being ordered by Śrīmatī Rādhārāṇī; priyām—to this most dear gopī; āha—said; skandham—My shoulders; āruhyatām—please get on; iti—thus; tataḥ—thereafter; ca—also; antardadhe—disappeared; kṛṣṇaḥ—Lord Kṛṣṇa; sā—Śrīmatī Rādhārāṇī; vadhūḥ—the gopī; anvatapyata—began to lament.

TRANSLATION

“ ’ ”My dearmost Kṛṣṇa, You are worshiping Me and giving up the company of all the other gopīs who wanted to enjoy themselves with You.“ Thinking like this, Śrīmatī Rādhārāṇī considered Herself Kṛṣṇa’s most beloved gopī. She had become proud and had left the rāsa-līlā with Kṛṣṇa. In the deep forest She said, ”My dear Kṛṣṇa, I cannot walk any more. You can take Me wherever You like.“ When Śrīmatī Rādhārāṇī petitioned Kṛṣṇa in this way, Kṛṣṇa said, ”Just get up upon My shoulders." As soon as Śrīmatī Rādhārāṇī began to do so, He disappeared. Śrīmatī Rādhārāṇī then began to grieve over Her request and Kṛṣṇa’s disappearance.’

PURPORT

These three verses are quoted from Śrīmad-Bhāgavatam (10.30.36-38).

Madhya19.210

TEXT 210

pati-sutānvaya-bhrātṛ-bāndhavān

ativilaṅghya te ’nty acyutāgatāḥ

gatividas tavodgīta-mohitāḥ

kitava yoṣitaḥ kas tyajen niśi

SYNONYMS

pati—husbands; suta—sons; anvaya—family; bhrātṛ—brothers; bāndhavān—friends; ativilaṅghya—without caring for; te—Your; anti—dear shelter; acyuta—O infallible one; āgatāḥ—have come; gati-vidaḥ—who know everything of our activities; tava—of You; udgīta—by the singing flute; mohitāḥ—being attracted; kitava—O great cheater; yoṣitaḥ—beautiful women; kaḥ—who; tyajet—would give up; niśi—in the dead of night.

TRANSLATION

" ’Dear Kṛṣṇa, neglecting the order of our husbands and sons, family, brothers and friends and leaving their company, we gopīs have come to You. You know everything about our desires. We have only come because we are attracted by Your supremely musical flute. However, You are a great cheater. Who else would give up the company of young girls like us in the dead of night?’

PURPORT

This verse, quoted from Śrīmad-Bhāgavatam (10.31.16), describes how the gopīs exposed themselves for Kṛṣṇa’s enjoyment in the dead of night. The gopīs approached Kṛṣṇa to enjoy themselves with Him in the rāsa dance. Kṛṣṇa knew this very well, but He was superficially trying to avoid them. He is therefore addressed by the gopīs as kitava, a great cheater, because He first attracted them to come dance with Him, and yet when they actually came, neglecting the orders of their friends and relatives, He tried to avoid them by giving them good instructions. These cunning instructions were too much for the gopīs to tolerate; they therefore had a right to address Kṛṣṇa as kitava, a great cheater. They were all young girls, and they had come to Him to be enjoyed. How could He avoid them? The gopīs therefore expressed great disappointment in this verse. They came voluntarily, but Kṛṣṇa was so cunning that He wanted to avoid their company. The gopīs’ lamentation was certainly very appropriate, and in this way Kṛṣṇa tested their sincerity.

Madhya19.211

TEXT 211

śānta-rase--’svarūpa-buddhye kṛṣṇaika-niṣṭhatā’

“śamo man-niṣṭhatā buddheḥ” iti śrī-mukha-gāthā

SYNONYMS

śānta-rase—on the stage of śānta-rasa, or neutrality; svarūpa-buddhye—by self-realization; kṛṣṇa-eka-niṣṭhatā—fully devoted to the lotus feet of Kṛṣṇa; śamaḥ—equilibrium; mat—to Me; niṣṭhatā—the quality of attachment; buddheḥ—of the mind; iti—thus; śrī-mukha—from the mouth of the Supreme Lord; gāthā—a verse.

TRANSLATION

"When one is fully attached to Kṛṣṇa’s lotus feet, one attains the śamatā stage. The word śamatā is derived from the word śama; therefore śānta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.

PURPORT

The word śama is explained by the Supreme Personality of Godhead in the following verse.

Madhya19.212

TEXT 212

śamo man-niṣṭhatā buddher

iti śrī-bhagavad-vacaḥ

tan-niṣṭhā durghaṭā buddher

etāṁ śānta-ratiṁ vinā

SYNONYMS

śamaḥ—equality or neutrality; mat-niṣṭhatā—being fixed in My lotus feet; buddheḥ—of the intelligence; iti—thus; śrī-bhagavat-vacaḥ—words of the Supreme Personality of Godhead; tat-niṣṭhā—attachment or attraction for Him; durghaṭā—very difficult to achieve; buddheḥ—of intelligence; etām—thus; śānta-ratim—attachment on the platform of śānta-rasa; vinā—without.

TRANSLATION

"These are the words of the Supreme Personality of Godhead: ’When one’s intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta-rati, or śama. Without śānta-rati, attachment to Kṛṣṇa is very difficult to achieve.’

PURPORT

This verse is found in the Bhakti-rasāmṛta-sindhu (3.1.47).

Madhya19.213

TEXT 213

śamo man-niṣṭhatā buddher

dama indriya-saṁyamaḥ

titikṣā duḥkha-sammarṣo

jihvopastha-jayo dhṛtiḥ

SYNONYMS

śamaḥ—neutrality; mat-niṣṭhatā—attachment for Me; buddheḥ—of intelligence; damaḥ—self-control; indriya-saṁyamaḥ—controlling the activities of the senses; titikṣā—tolerance; duḥkha—of unhappiness; sammarṣaḥ—endurance; jihvā—tongue; upastha—and the urge of the genitals; jayaḥ—conquering; dhṛtiḥ—control.

TRANSLATION

" ’The word śama or śānta-rasa indicates that one is attached to the lotus feet of Kṛṣṇa. Dama means controlling the senses and not being deviated from the Lord’s service. Endurance of unhappiness is titikṣā, and dhṛti means controlling the tongue and the genitals.’

PURPORT

This verse is from Śrīmad-Bhāgavatam (11.19.36). The conditioned soul under the clutches of māyā, the material energy, is very much agitated by the urges of the tongue and the genitals. Control of the urges of the tongue, the belly and the genitals (which are situated in a straight line) is called dhṛti. Śrīla Bhaktivinoda Ṭhākura says, tāra madhye jihvā ati, lobhamaya sudurmati. Among the senses, the tongue is the most formidable enemy of the conditioned soul. Urged by the tongue, one commits many sinful activities. Although Kṛṣṇa has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue. Not being able to control the tongue, the conditioned soul eats more than he needs. Of course, everyone must eat to keep the body fit for the Lord’s service, but when one cannot control the senses, he falls victim to the dictations of the tongue and the belly. Naturally, genital agitation follows, and one seeks illicit sex. However, if one is fixed at the lotus feet of Kṛṣṇa, he can control the tongue. Bhaktivinoda Ṭhākura further states, kṛṣṇa baḍa dayāmaya, karibāre jihvā jaya, sva-prasāda-anna dilā bhāi: in order to conquer the tongue, Kṛṣṇa has been very merciful and has given us nice food that has been offered to Him. When a person is attached to Kṛṣṇa’s lotus feet, he does not eat anything not offered to Kṛṣṇa. Sei annāmṛta khāo, rādhā-kṛṣṇa-guṇa gāo, preme ḍāka caitanya-nitāi. Since a devotee only eats prasāda, he conquers the dictations of the tongue, belly and genitals. One can control the dictates of the senses when situated in the position of śānta-rasa. Then one’s advancement in Kṛṣṇa consciousness is assured.

Madhya19.214

TEXT 214

kṛṣṇa vinā tṛṣṇā-tyāga--tāra kārya māni

ataeva ’śānta’ kṛṣṇa-bhakta eka jāni

SYNONYMS

kṛṣṇa vinā—without Kṛṣṇa; tṛṣṇā-tyāga—giving up all desires; tāra—of śānta-rasa; kārya—the business; māni—I accept; ataeva—therefore; śānta—the position of equilibrium; kṛṣṇa-bhakta—a devotee of Kṛṣṇa; eka—only; jāni—I know.

TRANSLATION

"Giving up all desires not connected with Kṛṣṇa is the business of one who is in the śānta-rasa. Only a devotee of Kṛṣṇa can be situated on that platform. He is thus called a śānta-rasa-bhakta.

PURPORT

In this position, one is freed from all material enjoyment. When one is not agitated or disturbed, he can immediately realize his relationship with Kṛṣṇa. A śānta-rasa devotee is therefore always fixed in realization. This instruction was given by the Lord Himself to Uddhava. The beginning of pure devotional service is called anyābhilāṣitā-śūnya. When one is situated on the platform of neutrality, he is freed from the material platform and fully situated in spiritual life. The word dama used in verse 213 means indriya-saṁyama-curbing one’s senses. The word dama can also mean curbing one’s enemies. A king has to take steps to curb the criminal activities of his citizens. Great rājarṣis, devotee kings, used to control undesirable elements in their states, and this also may be called dama. However, dama here refers to the conditioned soul who must control his senses. Real dama means controlling the undesirable activities of the senses.

Madhya19.215

TEXT 215

svarga, mokṣa kṛṣṇa-bhakta ’naraka’ kari’ māne

kṛṣṇa-niṣṭhā, tṛṣṇā-tyāga--śāntera ’dui’ guṇe

SYNONYMS

svarga—the heavenly kingdom; mokṣa—liberation from material bondage; kṛṣṇa-bhakta—a devotee of Lord Kṛṣṇa; naraka kari’ māne—considers as good as hell; kṛṣṇa-niṣṭhā—being fixed at the lotus feet of Kṛṣṇa; tṛṣṇa-tyāga—giving up all material desires; śāntera—of one on the neutrality platform; dui guṇe—two transcendental qualities.

TRANSLATION

"When a devotee is situated on the platform of śānta-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jñāna, and the devotee considers them no better than hell. A person situated on the śānta-rasa platform manifests the two transcendental qualities of detachment from all material desire and full attachment to Kṛṣṇa.

Madhya19.216

TEXT 216

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

SYNONYMS

nārāyaṇa-parāḥ—persons who are attached to the Supreme Personality of Godhead; sarve—all; na—not; kutaścana—from any quarter; bibhyati—are afraid; svarga—in heavenly planets; apavarga—in liberation; narakeṣu—or in hell; api—although; tulya-artha—results as equal; darśinaḥ—who see.

TRANSLATION

" ’A person who is devoted to the Supreme Personality of Godhead, Nārāyaṇa, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.’

PURPORT

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