The personified vedas that became Gopis

[Paramananda das]

Dear Devotees

Please accept my humble obaisences All glories to Srila Prabhupada There is so much nectar in Garga samhita In the 4th Canto of Garga Samhita ,Garga Muni narrates the various reasons and how various persons became Gopis, in this 4th Canto we read how they obtained it and what happens to them next in order to fullfill their desires to serve Krsna Chapter one:The Gopis that was previously the personified Vedas are hearing from Krsna about the glories of Durvasa Muni that Krsna respects as His Guru, actually the whole Gopala Tapani Upanisad shows what an exalted vaisnava Durvasa Muni really is .It is interesting to note that The personified Vedas also offers prayers to Krsna in the SB 10 Canto, these things are beyond mundane comprehension .Though they also exist in Gopi forms.So some personified Vedas took birth as Gopis and others did not. This is clear from GS 4.1.5, this chapter is just like Gopal Tapani Upanisad in many ways for Gopal Tapani Upanisad see http://nitaaiveda.com/All_Scriptures_By_Acharyas/Upanishads/Gopala-Tapani_Upanisad/Chapter_One.htm your servant Payonidhi das

Garga Samhita

Canto Four

Chapter One

Sruti-rupopakhyana

The Story of the Personified Vedas

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.

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Garga Samhita > Canto Four
Canto Four



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.
.pa

[Paramananda das]

We see how Durvasa Muni also mainly was living on" rawfood" Durvagrass juice...