yathā saumitri-bharatau yathā saṅkarṣaṇādayaḥ

yathā saumitri-bharatau yathā saṅ karṣ aṇ ā dayaḥ

tathā tenaiva jā yante nija-lokā d yadṛ cchayā

ete hi yā davā ḥ sarve mad-gaṇ ā eva bhā vini

sarvathā mat-priyā devi mat-tulya-guṇ a-ś ā linaḥ

punas tenaiva gacchanti tat padaṁ ś ā ś vataṁ param

na karma-bandhanaṁ janma vaiṣ nā vā nā ṁ ca vidyate

Just like Lakṣ maṇ a and Bharata, and Saṅ karṣ aṇ a, the Yā davas appear in this world by coming from their spiritual planets by their will. All the Yā davas, my associates, are dear to me and equal to me in qualities. They again return to the eternal spiritual abode. Vaiṣ ṇ avas are not bound by birth, with bondage of karma. Padma Purā ṇ a, Uttara-khaṇ ḍ a 229. 57-58

janmajarā bhā m bhinnaḥ sthā ṇ ur ayam acchedyo ‘yam

yo ‘sau saurye tiṣ ṭ hati yo ‘sau goṣ u tiṣ thati, yo ‘sau gopā n pā layati yo ‘ṣ au sarveṣ u vedeṣ u tiṣ thati, yo ‘sau sarvair vedair gī yate yo ‘sau sarveṣ u bhū teṣ v ā viṣ ya bhū tā ni vidadhā ti

He is without birth and death, is permanent and cannot be cut. He is situated on the bank of the Yamunā, in the cows, in all the Vedas, and protects the cowherds. He is glorified in all the Vedas and, entering into all beings, supports all beings. Gopā la-tā panī Upaniṣ ad

Saurye means “on the bank of the Yamunā, in Vṛ ndā vana. ” Thus it is explained that he has the name su-yā muna in the thousand names of Viṣ ṇ u.

Vṛ ndā vana is eternal because of manifestations of prakaṭ a and aparakaṭ a in the material world. That is clear from the previous examples. The Lord says in Padma Purā na:

nityā ṁ me mathurā ṁ viddhi vanaṁ vṛ ndā vanaṁ tathā

Know that Mathura and the forest of Vṛ ndā vana are eternal.

idaṁ vṛ ndā vanaṁ ramyaṁ mama dhā maiva kevalam

atra ye paś avaḥ pakṣ i-vṛ kṣ ā kī ṭ ā narā marā ḥ

ye vasanti mamā dhiṣ ṇ ye mṛ tā yā nti mamā layam

atra yā gopa-kanyā ś ca nivasanti mamā laye

yoginyas tā mayā nityaṁ mama sevā -parā yaṇ ā ḥ

pañ ca-yojanam evā sti vanaṁ me deha-rū pakam

kā lindī yaṁ suṣ umnā khyā paramā mṛ ta-vā hinī

atra devā ś ca bhū tā ni vartante sū kṣ ma-rū pataḥ

sarva-deva-mayaś cā haṁ na tyajā mi vanaṁ kvacit

ā virbhā vas tirobhā vo bhaven me ’tra yuge yuge

tejo-mayam idaṁ ramyam adṛ ś yaṁ carma-cakṣ uṣ ā

O master of the people I desire to hear about the twelve forests of Vṛ ndā vana. If I am qualified please tell me. Kṛ ṣ ṇ a then spoke. This pleasant Vṛ ndā vana is my only abode. There, all cows, animals, birds, insects and humans are without death. Those who live under my mercy come to my abode on dying. The daughters of the cowherd men live in my abode. Completely giving up all connections, they serve me continually. This place, measuring five yojanas, is non-different from my body. The Yamunā, flowing with the sweetest nectar, is the suṣ umnā (central nerve) of that body. All the devas and the elements exist there with spiritual forms. I, the embodiment of all devas, do not leave that forest for a moment, though I appear and disappear in this world age after age. But this radiant forest full of pleasure is invisible to the material eye. Gautamī ya-tantra

dvā rakā ṁ hariṇ ā tyaktā ṁ samudro ’plā vayat kṣ aṇ ā t

varjayitvā mahā -rā ja ś rī mad-bhagavad-ā layam

As soon as Dvā rakā was abandoned by the Supreme Lord the ocean flooded it on all sides, O King, sparing only his palace. SB 11. 31. 23

Viṣ ṇ u Purā ṇ a says:

plā vayā m ā sa taṁ ś ū nyā ṁ dvā rakā ṁ ca mahodadhiḥ

yadudeva-gṛ haṁ tv ekaṁ nā plā vayata sā garaḥ

When the Yā davas had abandoned Dvā rakā, the ocean flooded the entire city, covering everything with water, except for the principal palace of viLord Kṛ ṣ ṇ a.

nā tyakramat tato brahmaṁ s tad adyā pī mahodadhiḥ

nityaṁ sannihitas tatra bhagavā n keś avo yataḥ

O brā hmaṇ a, because Kṛ ṣ ṇ a stays eternally in that principal palace of Dvā rakā, that specific palace was not covered by the ocean, and remains even today.

Text 49

itthaṁ parasya nija-vartma-rirakṣ ayā tta-

lī lā -tanos tad-anurū pa-viḍ ambanā ni

karmā ṇ i karma-kaṣ aṇ ā ni yadū ttamasya

ś rū yā d amuṣ ya padayor anuvṛ ttim icchan

Translation

To protect the principles of devotional service to himself, Kṛ ṣ ṇ a, the best of the Yadus, accepts the pastime forms that have been glorified here in the Ś rī mad-Bhā gavatam. One who desires to faithfully serve his lotus feet should hear of the activities he performs suitable to his human form, that appear like human acts, which make all other actions insignificant.

In the manner stated (ittham), desiring to protect bhakti, his dharma, the supreme Lord (parasya), the best of the Yadus, accepted various forms like Matsya and Kū ṛ ma. One should hear the activities of this Lord, which follow after the forms, and destroy the bondage of karma. Or you, Parī kṣ it should hear these activities. Or all people should hear the activities. Ś ukadeva speaks to everyone. In any case that is the conclusion. Desiring to be fixed at his lotus feet (anuvṛ ttim) one should hear these pastimes.

— — — — — —

How does one attain devotion to this spiritual abodee? What is said is not my opinion, but the descriptions of scripture concerning the Lord’s pastimes. Like other scriptures, they give results following the instructions given in them. His abode can be attained simply by hearing. That is explained in this verse. Or, “Please describe the eternal associates situated in the Lord’s eternal abode. ” Please hear the pastimes of the Lord with them. They are eternal. Then this verse is spoken.

As was previously said, one who desires to serve (anuvṛ rtim) his feet should hear the activities of the Lord, who is beyond everyone’s vision, but by mercy manifests his own form suitable for pastimes with a desire to protect bhakti (nija-dharma or vartma ). That Lord was the shelter (uttamasya) of the Yadus — the people of Vraja, Mathurā and Dvā raka — by performing eternal pastimes with them. The activities of the Lord are described. The activities were suitable to his form and appeared like other persons’ actions. Or, his activities made (viḍ ambanā ni) the activities of other avatā ras lesser in significance since they displayed unparalleled powers and sweetness.

bhū meḥ suretara-varū tha-vimarditā yā ḥ

kleś a-vyayā ya kalayā sita-kṛ ṣ ṇ a-keś aḥ

jā taḥ kariṣ yati janā nupalakṣ ya-mā rgaḥ

karmā ṇ i cā tma-mahimopanibandhanā ni

Kṛ ṣ ṇ a, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of the suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities whose sweetness

will hide his powers. SB 2. 7. 26

These are like activities, but are a test for other activities, defeating the other activities of the universe.

Text 50

martyas tayā nusavam edhitayā mukunda

ś rī mat-kathā -ś ravaṇ a-kī rtana-cintayaiti

tad dhā ma dustara-kṛ tā nta-javā pavargaṁ

grā mā d vanaṁ kṣ iti-bhujo ’pi yayur yad-arthā ḥ

Translation

By regularly hearing, chanting and meditating on the beautiful topics of Mukunda with ever-increasing sincerity, a mortal being will attain the abode of the Lord, where the inviolable power of death holds no sway. For this purpose, many persons, including great kings, abandoned their mundane homes and took to the forest of Vraja.

None??

By hearing one will attain his service. That is described. O king! Anyone subject to death, by thinking of, reciting or hearing the topics of Kṛ ṣ ṇ a who mercifully frees one from all suffering, attains his abode. Those topics are the producer of all wealth (ś rī mat). One hears and then in joy sings them and then remembers them with eagerness. The remembrance continually increases by the singing. By that, the person attains Kṛ ṣ ṇ a’s special abodes such as Vṛ ndā vana, according to his desires. The abode is described. It cannot be attained by Brahmā and others. It ends (apavargam) the force (java) of time which produces everyone’s end (kṛ tā nta).

pravartate yatra rajas tamas tayoḥ

sattvaṁ ca miś raṁ na ca kā la-vikramaḥ

na yatra mā yā kim utā pare harer

anuvratā yatra surā surā rcitā ḥ

In Vaikuṇ ṭ ha there are no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of mā yā at all, what to speak of its products such as material elements. In Vaikuṇ ṭ ha the inhabitants are fully dedicated to the Lord and are worshipable by the devas, asuras and devotees. SB 2. 9. 10

iti sañ cintya bhagavā n mahā -kā ruṇ iko hariḥ

darś ayā m ā sa lokaṁ svaṁ gopā nā ṁ tamasaḥ param

Thus deeply considering the situation, the all-merciful Supreme Lord revealed to the cowherd men his abode, which is beyond prakṛ ti. SB 10. 28. 14

It has desirable beauty even for persons blind to the highest object. What to speak of being attractive to persons desiring liberation or the devotees, who successively value it more and more! Even many persons who enjoy the earth with its seven islands, having the highest goal in mind, gave up all places of human habitation as tasteless, and went to places without materialists, or Mathurā -maṇ ḍ ala with the twelve forests, since it is auspicious. Going there, they stayed there eternally since Mathurā -maṇ ḍ ala is the place of the highest sā dhana (practice) and sā dhya (result). Mahā -varā ha Purā ṇ a says:

na pā pebhyo bhayaṁ yatra na bhayaṁ yatra vai yamā t

na garbhavā sabhī r yatra yat kṣ etraṁ ko na saṁ ś rayet

mathurā m ca parityajya yo ‘nyatra kurute ratim

mū ḍ ho bhramati samṣ ā re mama mā yā vimohitaḥ

In Mathurā there is no fear of sins no fear of death, no miscarriages. Who would not take shelter of it? One who leaves Mathurā and develops attraction for another place is a fool. Bewildered by my mā yā, he wanders in saṁ sā ra.

tan maṇ ḍ alaṁ mā thuraṁ hi viṣ ṇ u-cakropari sthitam

padmā kā raṁ sadā tatra vartate ś ā ś vataṁ nṛ pa

O king! The area of Mathurā has Viṣ ṇ u’s cakra situated above and has the shape of a lotus eternally. Skanda Purā ṇ a

lā bhā nā ṁ mathurā lā bho jñ ā nā nā ṁ jñ ā nam uttamam

prī tī nā ṁ paramā prī tir gatī nā ṁ gatir uttamaḥ

Mathurā is the best of all attainments and the highest knowledge among all types of knowledge. It is the dearest among all dear things and is the highest goal among all goals. Varā ha Purā ṇ a

aho madhupurī dhanyā vaikuṇ ṭ ā c ca garī yasī

Oh! Mathurā is most fortunate. It is greater than Vaikuṇ ṭ ha. Padma Purā ṇ a

[1] SB 9. 6 and SB 9. 14

[2] The sun dynasty starts from Vivasvan (son of Kaś yapa and Aditi), Ś raddhadeva (Vaivasvata Manu), Ikṣ vā ku and the moon dynasty starts with Atri (son of Brahmā ), Soma, Buddha and Purū ravā.

[3] An ā varaṇ a deity is a form which is found in a particular place in one of the eight directions around the central deity.

[4] Mā rkandeya was supposed to live for sixteen years only but worshipped Ś iva and extended his life.

[5] When Kṛ ṣ ṇ a comes, all his aṁ ś as are included in him.

[6] He was a commentator on the Amara-koṣ a dictionary.

[7] aiś varyasya samagrasya vī ryasya yaś asaḥ ś riyaḥ

jñ ā na-vairā gyayoś caiva ṣ aṇ ṇ ā ṁ bhaga itī ṅ ganā

[8] They actually only got their sacred threads in Mathurā.

[9] BRS 4. 9. 18

[10] According to SB 3. 8. 15, Kṣ ī rodakaś ā yī enters the lotus arising from Garbhodakaś ā yī, and Brahmā arises from that lotus who is pervaded by Kṣ ī rodakaś ā yī or Aniruddha.

[11] Lakṣ maṇ a is famous for not eating. However, he was nourished by Rā ma’s eating.

[12] Lakṣ mī seeing the beauty of Kṛ ṣ ṇ a, desired to attain him. Seeing her perform austerities, Kṛ ṣ ṇ a asked, “Why are you doing austerities? ” She said, “I desire to perform pastimes with you in Vṛ ndā vana. ” Kṛ ṣ ṇ a said, “That is rarely achieved. ” She said, “I desire to be a golden line on your chest. ” He said, “Let that be! ” She then became situated on his chest as a golden line. Padma Purā ṇ a

[13] Kadru was a wife of Kaś yapa. His other wife Vinatā gave birth to Garuḍ a.

[14] This verse is not found in most editions and has no commentary by the Gaudiya ā cā ryas.

[15] Devakī is another name of Yaś odā.

[16] A madhyā gopī is neither prakharā (rough) nor mṛ dvī (mild) in speech.

[17] He was actually a cousin since Ugrasena, his father, and Devaka, Devakī ’s father, were brothers.

[18] SB 3. 12. 42

[19] These are bhā va, prema, praṇ aya (2), sneha (2), raga (2), mā na (2), anurā ga (2) and mahā bhā va (2).

[21] This is the peak of Gomanta Mountain.

[22] There is a story that Yamī (Yamunā ) proposed incest with her brother Yama to produce progeny for the world.

[23] Madhu and Kaitava had the blessing of not being killed by anyone. They could only die if they desired it. Viṣ ṇ u therefore asked them to choose a boon. They laughed, saying, “We are more powerful. Choose a boon from us. ” Viṣ ṇ u then asked for the benediction of killing them.

[24] Time is the agitator. Karma (action) is the cause. Daiva is that which moves towards producing results. Svabhā va is impressions of action. Jī va is that which possesses action and imperessions. Dravya is sense objects. Kṣ etra is the body. Prā ṇ a is sutra. Ā tmā is ahaṅ kā ra. Vikā ra is the eleven senses and five gross elements.

[25] Verses 21 and 22 are not in Jī va Gosvā mī ’s version.

[26] This is probably ā tma-buddhi-prakā ś am from Ś vetā ś vatara Upaniṣ ad.

[27] They are mentioned as associates in Vaikuṇ ṭ ha in SB 2. 9. 15.

[28] The brahmā priest is the supervisor of the sacrifice.

[29] Prā ṇ a means sutra (transformation of mahat-tattva) according to Ś rī dhara Svā mī.

[30]In this chapter Jī va Gosvā mī usually comments on Ś rī dhara’s commentary on each verse before giving his own commentary. These commentaries on Ś rī dhara’s commentaries have been omitted to avoid complexity.

[31] A supreme cause must have powers and instruments to act.

[32] Gautama maintains that the effect is non-existent in its cause.

[33] Other forms of the Lord give material benedictions to the demon when they kill them.

[34] Jī va Gosvā mī takes the incident of Jaya and Vijaya being cursed as a pastime on the Vaikuṇ ṭ ha planet in the material world.

[35] Possbily this refers to to the devatā s in charge of time, mā yā etc.

[36] It is understood that some women of Svarga who became queens later attained forms as women of Vraja in another manifested pastime since they had been cursed by Aṣ ṭ ā vakra to be taken by thieves and later attain the Lord. SB 1. 15. 20

[37] Some sources say Upasena was the son of Subā hu, and Bhadrasena was his son.

[38] This is described in SB 5. 18. Each varṣ a has a deity who is prominently worship such as Saṅ karṣ aṇ a (Ilā vṛ ta), Hayagrī va (Bhadrā ś va), Narasiṁ ha (Hari-varṣ a), Hṛ ṣ ikeṣ a (Pradyumna or Kā madeva in Ketumā la), Matsya (Ramyaka), Kū rma (Hiraṇ maya), Varā ha (Uttarakuru), Rā ma (Kiṁ puruṣ a) and Kṛ ṣ ṇ a (Bhā rata).