Sastra Caksusa

seeing through the eyes of scriptures

GS 4.1: The Story of the Personified Vedas

GS 4.1: The Story of the Personified Vedas
This is a very amazing chapter in the 4th canto of Garga Samhita .How some of the personified Vedas became Gopis.Now when we read the Krsna book or the 10 canto of Srimad Bhagavatam there is the beautiful prayers of the Personified Vedas chapter 87 CHAPTER EIGHTY-SEVEN (vedabase.io) .Now sometimes devotees that have only read Srila Prabhupadas books may get a wrong impresssion of Durvasa Muni .Sometimes devotees in ISKCON gets compared to Durvasa Muni for offending Ambarisa Maharaja ,most over small disputes (which is an offence to that devotee really ) but here in this chapter we see how Durvasa Muni is accepted even by Sri Krsna as His Guru .Really to understand this pastime even deeper you have to become a student of Gopala Tapani Upanisad where this pastime of the Gopis that where previously personified Vedas went to feed Durvasa Muni a ton of Prasadam .Please notice how Sri Krsna describes Durvasa Muni as his Guru, actually in Gaura Lila also Durvasa muni became Ganga das Pandit
purasid raghunathasya yo vashishtha-munir guruh
sa prakasha-visheshena gangadasa-sudarshanau
Ramachandra’s guru, Vasishtha Muni, appeared in two expansions in Gaura-lila as Ganga Das Pandit and Sudarshana. (Gaura-ganoddesha-dipika 53)
acaryah shri-jagannatho gangadasa prabhu-priyah
asin madhuvane prag yo durvasa gopika-priyah
Jagannath Acharya and Ganga Das Pandit were previously Durvasa, who was so dear to the gopis in Madhuvana.
(Gaura-ganoddesha-dipika 199)
Ganga Das was very dear to Lord Chaitanya Mahaprabhu. Anyone who remembers him will be freed from all material bondage.
(Chaitanya Charitamrita 1.10.29)GS 4.1: The Story of the Personified Vedas
Sruti-rupopakhyana
Text 1
asati-kusumopameya-kantir yamuna-kula-kadamba-madhya-varti nava-gopa-vadhu-vilasa-shali vana-mali vitanotu mangalani
asati-kusuma—and asati flower; upameya—like; kantih—glory; yamuna-kula-kadamba-madhya-varti—staying on the Yamuna's shore; nava-gopa-vadhu—with the young gopis; vilasa-shali—pastimes; vana-mali—a forest garland; vitanotu—may grant; mangalani—auspiciousness.
Glorious as an atasi flower, garlanded with forest flowers, and enjoying pastimes with the youthful gopis in a kadamba forest by the Yamuna's shore, may Lord Krishna grant auspiciousness to us.
Text 2
parikari-krita-pita-patam harim shikhi-kirita-nati-krita-kandharam lakuta-venu-karam cala-kundalam patutaram nata-vesha-dharam bhaje
parikari-krita—a sash; pita—yellow; patam—cloth; harim—Krishna; shikhi—peacock feather; kirita—crown; nati-krita—sloping; kandharam—neck; lakuta—a stick; venu—and flute; karam—in hand; cala-kundalam—swinging earrings; patutaram—most expert; nata—of a dancer; vesa—appearance; dharam—wearing; bhaje—I worship.
Dressed as a dancer, with a yellow sash, a peacock-feather crown, swinging earrings, a graceful neck, and a stick and flute in His hand, Lord Krishna is the object of my worship.
Text 3
shri-bahulashva uvaca shruti-rupadayo gopyo bhuta-purva varan mune katham shri-krishnacandrena jatah purna-manorathah
shri-bahulashva uvaca—Sri Bahulashva said; shruti-rupadayah—headed by the Personified Vedas; gopyah—the gs; bhuta-purva—before; varat—from a benediction; mune—O sage; katham—how?; shri-krishnacandrena—by Sri Krishna; jatah—born; purna—fulfilled; manorathah—desires.
Sri Bahulashva said: O sage, how did Sri Krishnacandra fulfill the desires of the personified Vedas that were blessed to take birth as gopis?
Text 4
gopala-krishna-caritam pavitram paramadbhutam etad vada maha-buddhe tvam paravara-vittamah
gopala-krishna-caritam—the pastimes of Gopala Krishna; pavitram—sacred; paramadbhutam—very wonderful; etat—this; vada—please tell; maha-buddhe—O wise one; tvam—you; paravara-vittamah—the best of they who know everything.
O wise one, you are the best of they who know everything. Please tell this sacred and wonderful pastime of Lord Gopala Krishna.
Text 5
shri-narada uvaca shruti-rupash ca ya gopyo gopanam su-kule vraje lebhire janma vaideha sheshashayi-varac chrutat
shri-narada uvaca—Sri Narada said; shruti-rupah—the personified Vedas; ca—and; ya—which; gopyah—gopis; gopanam—of gopas; su-kule—in good families; vraje—in Vraja; lebhire—attained; janma—birth; vaideha—O king of Videha; sheshashayi-varat—by the benediction of Seshashayi Vishnu; shrutat—from hearing.
Sri Narada said: O king of Videha, because of a benediction given by Lord Seshashayi Vishnu, some personified Vedas took birth as gopis in the sainty gopa families of Vraja.
Text 6
kamaniyam nanda-sutam vikshya vrindavane ca tah vrindavaneshvarim vrindam lebhire tad-varecchaya
kamaniyam—handsome; nanda-sutam—Krishna; vikshya—seeing; vrindavane—in Vrindavana; ca—and; tah—they; vrindavaneshvarim—the queen of Vrindavana; vrindam—Vrinda; lebhire—attained; tad-varecchaya—by that benediction.
In Vrindavana forest seeing handsome Krishna, and yearning to attain Him, they approached Vrinda-devi, the ruler of Vrindavana.
Text 7
vrinda-dattad varad ashu prasanno bhagavan harih nityam tasam grihe yati rasartham bhakta-vatsalah
vrinda—by Vrnda; dattat—given; varat—from the benediction; ashu—at once; prasannah—pleased; bhagavan—Lord; harih—Krishna; nityam—always; tasam—of them; grihe—in the home; yati—goes; rasartham—to enjoy the rasa dance; bhakta-vatsalah—kind to the devotees.
Pleased with Vrinda's benediction, Lord Krishna, who is always kind to His devotees, every day entered the gopis homes to enjoy the rasa dance.
Text 8
ekada tu nishithinya vyatite prahara-dvaye rasartham bhagavan krishnah praptavams tad-grihan nripa
ekada—once; tu—indeed; nishithinya—of the night; vyatite—passed; prahara-dvaye—six hours; rasartham—to enjoy the rasa dance; bhagavan—Lord; krishnah—Krishna; praptavamh—went; tad-grihan—to their homes; nripa—O king.
O king, once, when six hours of the night had already passsed, Lord Krishna came, very late, to their homes.
Text 9
tada utkanthita gopyah kritva tat-pujanam param papracchuh paraya bhaktya gira madhuraya prabhum
tada—then; utkanthita—aqnxious; gopyah—the gopis; kritva—making; tat-pujanam—His worship; param—great; papracchuh—asked; paraya—with great; bhaktya—devotion; gira—with words; madhuraya—sweet; prabhum—the Lord.
The anxious gopis worshiped Him and with sweet words asked a question.
Text 10
shri-gopya ucuh katham na cagatah shighram no grihan vrijinardana utkanthitanam gopinam tvayi candre cakora-vat
shri-gopya ucuh—the gopis said; katham—why?; na—not; ca—and; agatah—come; shighram—long; nah—our; grihan—homes; vrijinardana—O savior from distress; utkanthitanam—anxious; gopinam—gopis; tvayi—to You; candre—to the moon; cakora-vat—like a cakora bird.
The gopis said: O savior from troubles, why did You not come sooner? As cakora birds yearn to see the moon, we gopis always yearn to see You.
Text 11
shri-bhagavan uvaca yo yasya citte vasati na sa dure kadacana khe suryam kamalam bhumau drishtvedam sphutati priyah
shri-bhagavan uvaca—the Supreme Personality of Godhead said; yah—who; yasya—of whom; citte—in the heart; vasati—resides; na—not; sa—He; dure—far away; kadacana—ever; khe—in the sky; suryam—the sun; kamalam—a lotus; bhumau—on the earth; drishtva—seeing; idam—this; sphutati—blooms; priyah—O beloveds.
The Supreme Lord said: O My beloveds, a person who lives in someone's heart is never far away. Gazing at the sun in the sky, a lotus on the earth is inspired to blossom wide.
Text 12
bhandire me guruh sakshad durvasa bhagavan munih agato 'dya priyas tasya sevartham gatavan aham
bhandire—in Bhandiravan; me—My; guruh—guru; sakshat—directly; durvasa—Durvasa; bhagavan—Lord; munih—Muni; agatah—come; adya—today; priyah—O beloveds; tasya—of him; sevartham—to serve; gatavan—went; aham—I.
O My beloveds, today My spiritual master, Lord Durvasa Muni, came to Bhandiravana forest, and I went to serve him.
Text 13
gurur brahma gurur vishnur guru devo maheshvarah guruh sakshat param brahma tasmai shri-gurave namah
guruh—the guru; brahma—Brahma; guruh—the guru; vishnuh—Vishnu; guru—the guru; devah—Lord; maheshvarah—Siva; guruh—the guru; sakshat—directly; param brahma—the Supreme Personality of Godhead; tasmai—to him; shri-gurave—Sri Guru; namah—obeisances.
The spiritual master is like Lord Brahma. The spiritual master is like Lord Vishnu. The spiritual master is like Lord Siva. The spiritual master is like the Supreme Personality of Godhead. I offer my respectful obeisances to my glorious spiritual master.
Text 14
ajnana-timirandhasya jnananjana-shalakaya cakshur unmilitam yena tasmai shri-gurave namah
ajnana—of ignorance; timirandhasya—the blinding darkness; jnana—of knowledge; a 24jana—the ointment; shalakaya—the surgical tool; cakshuh—eyes; unmilitam—opened; yena—by whom; tasmai—to him; shri-gurave—my spiritual master; namah—obeisances.
I was born in the darkest ignorance, and My spiritual master opened my eyes with the torch of knowledge. I offer My respectful obeisances to him.*
Text 15
sva-gurum mam vijaniyan navamanyeta karhicit na martya-buddhya seveta sarva-deva-mayo guruh
sva-gurum—the spiritual master; mam—Myself; vijaniyan—one should know; na avamanyeta—one should never disrespect; karhicit—at any time; na—never; martya-buddhya—with the ideas of being an ordinary man; seveta—should consider; sarva-deva—of all the demigods; mayah—the representative; guruh—the spiritual master.
One should know the spiritual master as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.*
Text 16
tasmat tat-pujanam kritva natva tat-pada-pankajam agato 'ham vilambena bhavatinam grihan priyah
tasmat—therefore; tat-pujanam—his worship; kritva—doing; natva—bowing down; tat-pada-pankajam—to his lotus feet; agatah—come; aham—I; vilambena—with a delay; bhavatinam—of you; grihan—to the homes; priyah—O beloveds.
O My beloveds, I worshiped him and offered respects to his lotus feet. That is why I was late in coming to your homes.
Text 17
shri-narada uvaca shrutva tat paramam vakyam gopyah sarvas tu vismitah kritanjali-puta ucuh shri-krishnam namra-kandharah
shri-narada uvaca—Sri Narada said; shrutva—hearing; tat—that; paramam—supreme; vakyam—words; gopyah—the gs; sarvah—all; tu—indeed; vismitah—filled with wonder; kritanjali-putah—with folded hands; ucuh—said; shri-krishnam—to Sri Krishna; namra-kandharah—with bowed heads.
Sri Narada said: Filled with wonder to hear these words, with bowed heads and folded hands the gopis spoke to Lord Krishna.
Text 18
shri-gopya ucuh paripurnatamasyapi durvasas te guruh smritah aho tad-darshanam kartum mano nash codyatam prabho
shri-gopya ucuh—the gopis said; paripurnatamasya—of the Supreme Personality of Godhead; api—even; durvasah—Durvasa Muni; te—of You; guruh—the guru; smritah—considered; ahah—Oh; tad-darshanam—to see him; kartum—to do; manah—heart; nah—of us; ca—and; udyatam—yearns; prabhah—O Lord.
The gopis said: You are the perfect Supreme Personality of Godhead. Durvasa Muni is Your spiritual master! O Lord, our hearts yearn to see him.
Text 19
adya deva nishithinya vyatite prahara-dvaye katham tad-darshanam bhuyad asmakam parameshvara
adya—now; deva—O Lord; nishithinya—of the night; vyatite—passed; prahara-dvaye—six hours; katham—how?; tad-darshanam—the sight of him; bhuyat—may be; asmakam—of us; parameshvara—O Supreme Lord.
O Supreme Lord, how can we see him now that six hours of the night have passed?
Text 20
tatha madhye dirgha-nadi yamuna pratibandhika katham tat-taranam navam rite deva bhavishyati
tatha—so; madhye—in the middle; dirgha-nadi—the great river; yamuna—Yamuna; pratibandhika—an obstaclke; katham—how?; tat-taranam—crossing it; navam—a boat; rite—without; deva—O Lord; bhavishyati—will be.
The great Yamuna river is a great obstacle. O Lord, how can we cross it without a boat?
Text 21
shri-bhagavan uvaca avashyam eva gantavyam bhavatibhir yada priyah yamunam etya caitad vai vaktavyam marga-hetave
shri-bhagavan uvaca—the Supreme Personality of Godhead said; avashyam—unavoidably; eva—indeed; gantavyam—should be gone; bhavatibhih—by you; yada—when; priyah—O beloveds; yamunam—the Yamuna; etya—crossing; ca—and; etat—this; vai—indeed; vaktavyam—should be said; marga-hetave—to make a path.
The Supreme Lord said: O My beloveds, you must go to see him. When you come to the Yamuna, speak these words:
Text 22
yadi krishno bala-yatih sarva-dosha-vivarjitah tarhi no dehi margam vai kalindi saritam vare
yadi—if; krishnah—Krishna; bala-yatih—a brahmacari; sarva-dosha-vivarjitah—completely faultless; tarhi—then; nah—to us; dehi—give; margam—a path; vai—indeed; kalindi—O Yamuna03; saritam—of rivers; vare—the best.
O Yamuna, O best of rivers, if Krishna is a perfect and faultess brahmacari, then please give us a path to cross you.
Text 23
ity ukte vacane krishna margam vo dasyati svatah sukhena tena vrajata yuyam sarva vrajanganah
iti—thus; ukte—said; vacane—words; krishna—the Yamuna; margam—a path; vah—to you; dasyati—will give; svatah—personally; sukhena—happily; tena—by that; vrajata—go; yuyam—you; sarva—all vrajanganah—girls of Vraja.
When you speak these words, the Yamuna will give you a path. O girls of Vraja, then you may easily cross.
Text 24
shri-narada uvaca iti shrutvatha tad-vakyam patrair dirghair vrajanganah shat-pancashattaman bhogan nitva sarvah prithak prithak
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—hearing; atha—then; tad-vakyam—His words; patraih—with post; dirghaih—great; vrajanganah—the girls of Vraja; sat-pancashattaman—fifty-six; bhogan—foods; nitva—bringing; sarvah—all; prithak prithak—specifically.
Hearing these words, the girls of Vraja filled fifty-six great pots with many different kinds of foods.
Text 25
yamunam etya hary-uktam jagur anata-kandharah sadyah krishna dadau margam gopibhyo maithileshvara
yamunam—to the Yamuna; etya—goinbg; hary-uktam—Krishna's words; jaguh—said; anata-kandharah—with bowed heads; sadyah—at once; krishna—the Yamuna; dadau—gave; margam—a path; gopibhyah—to the gs; maithileshvara—O king of Mithila.
O king of Mithila, they went to the Yamuna and with bowed heads repeated Krishna's words. The Yamuna at once gave a path to the gopis.
Texts 26 and 27
tena gopyo gatah sarva bhandiram cati-vismitah tatah pradakshini-kritya munim durvasasam ca tah
natva tad-darshanam cakruh puro dhritvashanam bahu me purvam capi me purvam annam bhojyam tvaya mune
tena—by that; gopyah—the gopis; gatah—went; sarva—all; bhandiram—to Bhandiravana; ca—and; ati-vismitah—filled with wonder; tatah—then; pradakshini-kritya—circumambulating; munim—the sage; durvasasam—Durvasa; ca—and; tah—they; natva—bowing down; tad-darshanam—the sight of him; cakruh—did; purah—before; dhritva—placing; ashanam—food; bahu—abundant; me—mine; purvam—first; ca—and; api—and; me—mine; purvam—first; annam—food; bhojyam—should be eaten; tvaya—by you; mune—O sage.
Filled with wonder, the gopis went to Bhandiravana forest. where they saw Durvasa Muni, bowed down before him, circumambulated him, and, each of them saying, "O sage, the food I have brought should be tasted first," placed many foods before him.
Text 28
evam vivadamananam gopinam bhakti-lakshanam vijnaya muni-shardulah provaca vimalam vacah
evam—thus; vivadamananam—agruing; gopinam—of the gopis; bhakti-lakshanam—the nature of devotional service; vijnaya—understanding; muni-shardulah—the tiger of sages; provaca—spoke; vimalam—sweet; vacah—words.
Understanding the pure devotion of the quarreling gopis, Durvasa, the tiger of sages, spoke sweetly to them.
Text 29
shri-munir uvaca gopyah paramahamso 'ham krita-krityo hi nishkriyah tasman mukhe me datavyam svam svam capy ashanam karaih
shri-munir uvaca—the sage said; gopyah—O gopis; paramahamsah—a paramahamsa; aham—i am; krita-krityah—attained thre goal of life; hi—indeed; nishkriyah—without material activities; tasman—therefore; mukhe—in the mouth; me—of me; datavyam—should be given; svam svam—own; ca—and; api—also; ashanam—food; karaih—by the hands.
The sage said: O gopis, I am a paramahamsa. I have attained the highest goal in life. I never do any material action. For this reason each of you should with her own hand place in my mouth the food she has brought.
Text 30
shri-narada uvaca evam vidarite tena mukhe gopyo 'ti-harshitah shat-pancashattaman bhogan svan svan sarvah samakshipan
shri-narada uvaca—Sri Narada said; evam—thus; vidarite—opened; tena—by him; mukhe—in the mouth; gopyah—the gopis; ati-harshitah—very happy; sat-pancashattaman—the fifty-six; bhogan—foods; svan svan—their own; sarvah—all; samakshipan—placed.
Sri Narada said: The jubilant gopis then placed in his wide-open mouth all the fifty-six kinds of food they had brought.
Text 31
kshipantinam ca gopinam pashyantinam munishvarah jaghasa kotisho bharan bhogan sarvan kshudaturah
kshipantinam—placing; ca—and; gopinam—gopis; pashyantinam—looking; munishvarah—the king of sages; jaghasa—ate; kotishah—thousands; bharan—of bharas; bhogan—oif food; sarvan—all; kshudaturah—tormented with hunger.
As the gopis fed him and watched what he did, Durvasa, the king of sages, ate thousands of bharas of food as if he were tormented with hunger.
Text 32
vismitanam ca gopinam pashyantinam parasparam ittham shunyani patrani babhuvur nripa-sattama
vismitanam—astonished; ca—and; gopinam—of the gopis; pashyantinam—looking; parasparam—at each other; ittham—thus; shunyani—empty; patrani—pots; babhuvuh—became; nripa-sattama—O best of kings.
O best of kings, when all the pots were emptied the gopis looked at each other with astonishment.
Text 33
atha gopyo munim shantam natva tam bhakta-vatsalam vismitah pranatah prahuh sarvah purna-manorathah
atha—then; gopyah—the gopis; munim—to the dage; shantam—peaceful; natva—bowing down; tam—to him; bhakta-vatsalam—kind to the devotees; vismitah—astonished; pranatah—bowing down; prahuh—said; sarvah—all; purna-manorathah—their desires fulfilled.
The astonished gopis. their desires now fulfilled, bowed down before the peaceful sage, who was always kind to the devotees, and spoke.
Text 34
shri-gopya ucuh mune agamanat purvam krishnokta-vacasa nadim tirtvagatas tvat-samipam darshanartham shubhecchaya
shri-gopya ucuh—the gopis said; mune—O sage; agamanat—from the arrival; purvam—before; krishnokta-vacasa—by Krishna's words; nadim—the river; tirtva—crossing; agatah—come; tvat-samipam—before you; darshanartham—to see; shubhecchaya—by teh desire for auspiciousness.
The gopis said: O sage, when we came here to see you, we were able to cross the river by repeating some words Krishna told us.
Text 35
itah katham gamishyamah sandeho 'yam mahan abhut tad vidhehi namas tubhyam yena pantha laghur bhavet
itah—then; katham—how?; gamishyamah—we will go; sandehah—doubt; ayam—this; mahan—great; abhut—was; tat—that; vidhehi—please give; namah—obeisances; tubhyam—to you; yena—by which; pantha—the path; laghuh—easy; bhavet—will be.
How will we return? Now we are filled with doubt. We offer our respects to you. Please give us a way to cross the Yamuna.
Text 36
shri-munir uvaca sukhenatah pragantavyam bhavatibhir yada svatah yamunam etya caitad vai vaktavyam marga-hetave
shri-munir uvaca—the sage said; sukhena—easily; atah—then; pragantavyam—should be traveled; bhavatibhih—by you; yada—when; svatah—personally; yamunam—to the Yamuna; etya—coming; ca—and; etat—this; vai—indeed; vaktavyam—should be said; marga-hetave—to make a pathway.
The sage said: i will give you something to say that will give you easy passage across the Yamuna.
Texts 37 and 38
yadi durvasasam pitva durvasah kevalam kshitau vrati niranno nirvari vartate prithivi-tale
tarhi no dehi margam vai kalindi saritam vare ity ukte vacane krishna margam vo dasyati svatah
yadi—if; durvasasam—durva grass juice; pitva—drinking; durvasah—Durvasa; kevalam—only; kshitau—on the earth; vrati—follows the vow; nirannah—without eating food; nirvari—without drinking water; vartate—is; prithivi-tale—on the earth; tarhi—then; nah—to us; dehi—give; margam—a path; vai—indeed; kalindi—O aymuna; saritam—of rivers; vare—the best; iti—thus; ukte—saying; vacane—in the words; krishna—the Yamuna; margam—a path; vah—to you; dasyati—will give; svatah—personally.
O Yamuna, O best of rivers, if Durvasa Muni carefully follows his vow of living only by drinking durva grass juice and never eats or drinks anything else, then please give us a path to cross you.
When you speak these words, the Yamuna will give you a path to cross her.
Text 39
shri-narada uvaca iti shrutva vaco gopyo natva tam muni-pungavam yamunam etya muny-uktam coktva tirtva nadim nripa
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—hearing; vacah—the words; gopyah—the gopis; natva—bowing; tam—to him; muni-pungavam—the great sage; yamunam—to the Yamuna; etya—going; muny-uktam—the sage's words; ca—and; uktva—saying; tirtva—crossing; nadim—the river; nripa—O king.
Sri Narada said: O king, hearing these words, the gopis bowed down before the great sage, went to the Yamuna, repeated the sage's words, and easily crossed the river.
Text 40
shri-krishna-parshvam ajagmur vismita mangalayanah
shri-krishna-parshvam—to Sri Krishna's side; ajagmuh—went; vismita—astonished; mangalayanah—auspiucious.
Astonished, the saintly gopis approached Lord Krishna.
Text 41
atha rase gopa-vadhvah sandeham manasotthitam papracchuh shri-harim vikshya rahah purna-manorathah
atha—then; rase—in the rasa dance; gopa-vadhvah—the gs; sandeham—doubt; manasa—in the heart; utthitam—risen; papracchuh—asked; shri-harim—Krishna; vikshya—seeing; rahah—in a secluded place; purna-manorathah—their desires fulfilled.
Then a doubt rose in the gopis' hearts. During the rasa dance, in a secluded place, when their desires were all fulfilled, the gopis asked a question of Sri Krishna.
Text 42
shri-gopya ucuh durvasaso darshanam bhoh kritam asmabhir agratah yuvayor vakyatash catra sandeho 'yam prajayate
shri-gopya ucuh—the gs said; durvasasah—of Durvasa Muni; darshanam—the sight; bhoh—Oh; kritam—done; asmabhih—by us; agratah—in tyhe presence; yuvayoh—of You both; vakyatah—from the words; ca—and; atra—here; sandehah—a doubt; ayam—this; prajayate—is born.
The gopis said: We saw Durvasa Muni, but now a doubt about what You and he told us has risen in our hearts.
Texts 43 and 44
yatha gurus tatha shishyo mrisha-vadi na samshayah jaras tvam asi gopinam rasiko balyatah prabho
katham bala-yatis tvam vai vada tad-vrijinardana katham durvasasam pitva durvasa bahu-bhun munih no jata esha sandehah pashyantinam vrajeshvara
yatha—as; guruh—the guru; tatha—so; shishyah—the disciple; mrisha-vadi—speaking lies; na—not; samshayah—doubt; jarah—a rake; tvam—You; asi—are; gopinam—of the gopis; rasikah—an enjoyer of nectar pastimes; balyatah—since childhood; prabhah—O Lord; katham—how; bala-yatih—a brahmacari; tvam—You; vai—indeed; vada—tell; tad-vrijinardana—O sdavior from troubles; katham—how?; durvasasam—durvasa juice; pitva—drinking; durvasa—Durvasa; bahu-bhuk—eating a great feast; munih—the sage; nah—of us; jata—born; esha—this; sandehah—doubt; pashyantinam—looking on; vrajeshvara—O master of Vraja.
As the spiritual master acts, so the disciple follows. If the spiritual master speaks lies, then the disciple will also speak lies. O Lord, You are a rake. You are the gopis' lover. Since childhood you have enjoyed nectar pastimes with the gopis. How are You a brahmacari? O savior from troubles, please tell us. How is Durvasa a sage that lives only by drinking durva-grass juice? We personally saw him eat an enormous feast. O master of Vraja, this is our doubt.
Text 45
shri-bhagavan uvaca nirmamo nirahankarah samanah sarvagah parah sada vaishamya-rahito nirguno 'ham na samshayah
shri-bhagavan uvaca—the Supreme Personality of Godhead said; nirmamah—free of material possesiveness; nirahankarah—free of material ego; samanah—equal; sarvagah—all-pervading; parah—the Supreme; sada—eternally; vaishamya-rahitah—faultless; nirgunah—free of the material modes; aham—I am; na—no; samshayah—doubt.
The Supreme Lord said: I am the Supreme Personality of Godhead. i am all-pervading, faultless, and equal to all. I am free of the material defects of possessiveness and false-ego. I am free of the modes of material nature.
Text 46
tathapi bhaktan bhajato bhaje 'ham vai yatha tatha tathaiva sadhur jnani vai vaishamya-rahitah sada
tathapi—nevertheless; bhaktan—the devotees; bhajatah—worshiping; bhaje—worship; aham—I; vai—indeed; yatha—as; tatha—so; tatha—so; eva—indeed; sadhuh—a devotee; jnani—wise; vai—indeed; vaishamya-rahitah—faultless; sada—always.
As My devotees serve Me, I also serve them in reciprocation. As I reciprocate in this way, so a wise and faultless devotee also reciprocates.
Text 47
na buddhi-bhedam janayed ajnanam karma-sanginam joshayet sarva-karmani vidvan yuktah samacaran
na—do not; buddhi-bhedam—disrupt the intelligence; janayet—do; ajnanam—of the foolish; karma-sanginam—attached to fruitive work; joshayet—dovetailed; sarva—all; karmani—work; vidvan—learned; yuktah—all engaged; samacaran—practicing.
Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.*
Text 48
yasya sarve samarambhah kama-sankalpa-varjitah jnanagni-dagdha-karmanam tam ahuh panditam budhah
yasya—one whose; sarve—all sorts of; samarambhah—in all attempts; kama—desire for sense gratification; sankalpa—determination; varjitah—are devoid of; jnana—of perfect knowledge; agni—fire; dagdha—being burnt by; karmanam—the performer; tam—him; ahuh—declare; panditam—learned; budhah—those who know.
One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge.*
Text 49
nirashir yata-cittatma tyakta-sarva-parigrahah shariram kevalam karma kurvan napnoti kilbisham
nirashih—without desire for results; yata—controlled; citta-atma—mind and intelligence; tyakta—giving up; sarva—all; parigrahah—sense of proprietorship over all possessions; shariram—in keeping body and soul together; kevalam—only; karma—work; kurvan—doing so; na—never; apnoti—does not acquire; kilbisham—sinful reactions.
Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.*
Text 50
na hi jnanena sadrisham pavitram iha vidyate tat svayam yoga-samsiddhah kalenatmani vindati
na—never; hi—certainly; jnanena—with knowledge; sadrisham—in comparison; pavitram—sanctified; iha—in this world; vidyate—exists; tat—that; svayam—itself; yoga—devotion; samsiddhah—matured; kalena—in course of time; atmani—in himself; vindati—enjoys.
In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticsm. And one who has achieved this enjoys the self within himself in due course of time.*
Text 51
brahmany adhaya karmani sangam tyaktva karoti yah lipyate na sa papena padma-patram ivambhasa
brahmani—the Supreme Personality of Godhead; adhaya—resigning unto; karmani—all works; sangam—attachment; tyaktva—giving up; karoti—performs; yah—who; lipyate—is affected; na—never; sa—he; papena—by sin; padma-patram—a lotus life; iva—like; ambhasa—in the water.
One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.*
Text 52
tasman munis tu durvasah bahu-bhuk tvad-dhite ratah na tasya bhojaneccha syad durva-rasa-mitashanah
tasmat—therefore; munih—the sage; tu—indeed; durvasah—Durvasa; bahu-bhuk—eating a great feast; tvad-dhite—for your sake; ratah—engaged; na—not; tasya—of him; bhojana—to eat; iccha—the desire; syat—is; durva-rasa-mitashanah—who only eats a small amount of durva grass juice.
Durvasa Muni ate that great feast for your sake. He did not desire to eat it. He lives by drinking a little durva-grass juice.
Text 53
shri-narada uvaca iti shrutva vaco gopyah sarvas tash chinna-samshayah shruti-rupa jnana-mayyo babhuvur maithileshvara
shri-narada uvaca—Sri Narada said; iti—thus; shrutva—having heard; vacah—these words; gopyah—the gs; sarvah—all; tah—they; chinna—broken; samshayah—doubt; shruti-rupa—the personified Vedas; jnana-mayyah—filled with knowledge; babhuvuh—became; maithileshvara—O king of Mithila.
Sri Narada said: O king of Mithila, when they heard these words, the gopis that had been personified Vedas became filled with transcendental knowledge. Their doubt was broken.
I saw there is a commentary of Srila Prabhodananda Sarasvati Thakuras to the chapter of the personified Vedas prayers I have only read Srila Visvanath Chakravati Thakuras, of course Hrdayananda Maharaja has given very nice purport to this chapter summarizing the commentaries of Srila Visvanath Chakravati Thakura ,those 10 cantoes you can get from the BBT I hope you have all read them many times

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