Krsna Kirtana Songs
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Song Name: Esa Lila Vibhor Nitya
Goloke
Official
Name: Chapter 7; Krsna Lila Tattva
Vicarah
Language: Sanskrit
LYRICS:
(1)
eṣā līlā vibhor
nityā goloke śuddha-dhāmani
svarūpa-bhāva-sampannā
cid-rūpa-vartinī kila
(2)
jīve sāmbandhikī
seyaḿ deśa-kāla-vicārataḥ
pravarteta dvidhā sā'pi
pātra-bheda-kramād iha
(3)
vyakti-niṣṭhā bhaved
ekā sarva-niṣṭhā'parā matā
bhaktimad dhṛdaye sā tu
vyakti-niṣṭhā prakāśate
(4)
yā līlā
sarva-niṣṭhā tu samāja-jñāna-vardhanāt
nārada-vyāsa-citteṣu
dvāpare sā pravartitā
(5)
dvārakāyāḿ
hariḥ pūrṇo madhye pūrṇataraḥ
smṛtaḥ
mathurāyāḿ
vijānīyād vraje pūrṇatamaḥ prabhuḥ
(6)
pūrṇatvaḿ
kalpitaḿ kṛṣṇe
mādhurya-śuddhatā-kramāt
vraja-līlā-vilāso hi
jīvānāḿ śreṣṭha-bhāvanā
(7)
gopikā-ramaṇaḿ tasya
bhāvānāḿ śreṣṭha ucyate
śrī-rādhā-ramaṇaḿ
tatra sarvordhva-bhāvanā matā
(8)
etasya rasa-rūpasya bhāvasya
cid-gatasya ca
āsvādana-parā ye tu te
narā nitya-dharminaḥ
(9)
sāmānya-vākya-yoge tu
rasānāḿ kutra vistṛtiḥ
ato vai kavibhiḥ
kṛṣṇa-līlā-tattvaḿ vitanyate
(10)
īśo dhyāto bṛhaj
jñātaḿ yajñeśo yajitas tathā
na rāti paramānandaḿ
yathā kṛṣṇaḥ prasevitaḥ
(11)
vidanti tattvataḥ
kṛṣṇaḿ paṭhitvedaḿ
suvaiṣṇavāḥ
labhante tat phalaḿ yat tu
labhed bhāgavate naraḥ
TRANSLATION
1) It was
previously described how Vaikuntha was created by the
sandhini aspect of the spiritual potency of the
superior energy. Vaikuntha is divided into three
divisions—the sweet division, the opulent division, and the impersonal
division. The impersonal division is the covering of Vaikuntha,
the outer apartment is called the abode of Narayana,
and the inner apartment is called Goloka. The impersonalists attain Brahma-dhama,
the impersonal division, and become free from lamentations caused by maya. The devotees who worship the opulent aspect of the
Lord attain Narayana-dhama and become fearless. The
devotees who worship the sweet aspect of the Lord attain the inner apartment
and relish the nectar of Krsna. Freedom from
lamentation, fearlessness, and nectar are the three-quarter opulences
of the Lord known as Vaikuntha. When the Supreme Lord
is endowed with opulence, He is known as Vibhu. This
material world is the one-quarter opulence of Krsna.
Various pastimes beginning with the Lord's appearance and continuing to His
disappearance are eternally manifested in Goloka. The
mood of Goloka is reflected in the conditioned living
entities' hearts, wherein the pastimes of Krsna are
also eternally manifest. Therefore according to the devotees' qualification, at
a particular time Krsna is taking birth in some
devotee's heart, He is stealing the gopis' clothes in
another devotee's heart, He is performing the rasa
dance in someone's heart, He is killing Putana in
another's heart, He is killing Kamsa in someone
else's heart, He is having an affair with Kubja in
yet another's heart, and He enacts His disappearance in the heart of some
devotee who is leaving his body. As the living entities are innumerable, the
planets are also. As one pastime takes place on one planet, another pastime
takes place on another planet. In this way each pastime continually takes
place. Therefore all of the Lord's pastimes are eternal; there is no break,
because the Lord's energies are always active. All these pastimes are purely
spiritual, without a trace of material contamination. Although for the
conditioned living entities in illusion these pastimes appear perverted, in
reality they are most confidential and spiritual.
2) These
pastimes are constitutionally manifest in Goloka, but
the conditioned living entities perceive them in a relative way. A pastime
appears different because the nature of conditioned souls varies according to
time, place, and person. The pastimes of the Lord are never contaminated, but
they may appear to be due one's contaminated consideration. It was previously
described that the activities of the spiritual world are not clearly seen by
conditioned souls. Although something may be realized through samadhi, that also is seen through the perverted material
medium of the original spiritual nature. Examples65 are seen in the place66,
time67, and persons68 that are mentioned in the pastimes of Vraja.
All these examples may be understood in two ways. For the kanistha-adhikaris
these examples are only appreciated through complete faith. There is no other
possibility for their advancement. But for the uttama-adhikaris
these examples are accepted as indications of spiritual variegated nature. When
conditioned souls are free from material affinity, then they will perceive the
constitutional pastimes of the Lord.
3) Conditioned
souls naturally perceive the pastimes of the Lord in terms of their affinity
for Him. This affinity is of two kinds—that which is found in an individual and
that which is found in a general mass of people. The affinity found in the
hearts of particular devotees is that which is found in an individual. The
hearts of Prahlada and Dhruva
were sitting places for the pastimes of the Lord as a
result of their individual affinity.
4) Just as a
particular feature of the Lord appears in and purifies the heart of a person
according to the awakening of his knowledge, if we similarly envision the whole
society as one person and consider its childhood, youth, and old age, then the
particular feature of the Lord that manifests becomes a community asset. As the
community's knowledge matures, they first take to fruitive
activities, then the cultivation of knowledge, and ultimately they take to
spiritual activities and become purified. The affinity that is found in a
general mass of people first appeared in the hearts of Narada
and Vyasa in Dvapara-yuga
and has progressively been propagated as pure Vaisnava
religion.
5 – 6) This Vaisnava religion in the form of the pastimes of the Lord
is divided into three parts according to the development of a society's
knowledge. The first part is the pastimes of Dvaraka,
where the Lord is opulent, where He is known as Vibhu,
and where His is worshiped through regulative principles. The second part is
seen around Mathura, where the Lord's opulence is
partially manifest with a greater portion of sweetness. But the third part, the
pastimes of Vraja, is the best of all. Pastimes that
contain more sweetness are superior and more intimate by nature. Therefore Krsna is most complete in the pastimes of Vraja. Although opulences are
part of the Lord's splendor, they cannot become prominent before Krsna; because wherever opulences
are more prominent, sweetness is diminished. This is also the case in the
material world. Therefore objects of sweetness like cows, gopas,
gopis, cowherds' dress, butter, forests, fresh
leaves, the Yamuna, and the flute are the only wealth
of Vraja-Gokula, or Vrndavana.
What is the need for opulence there?
7) Supreme rasas under the shelter of the four relationships—dasya, sakhya, vatsalya, and madhurya—are
eternally existing in the pastimes of Vraja as the
ingredients of all spiritual activities. Among all these rasas,
the pastimes of the Lord with the gopis are the
highest. And among these, the Lord's pastimes with Srimati
Radharani, who is the crest jewel amongst the gopis, are still higher.
8) Those who
relish this topmost spiritual rasa are said to have
accepted their eternal constitutional activities.
9) Fearing to
cross the threshold of argument, some madhyama-adhikaris
say, “Just try to explain these feelings with simple words. There is no need to
use Krsna's pastimes as examples.” But such type of comments are faulty, for the variegated nature of Vaikuntha cannot be explained with simple words. Just by
saying, “There is a Lord. Worship Him,” does not properly explain the living
entities' supreme constitutional duties. The act of worship is not possible
without a relationship. To be situated in Brahman after giving up maya cannot be called worship, because in this process only
an indirect mood of negation is accepted; there is nothing positive. But by
saying, “See the form of the Lord. Take shelter of the Lord's lotus feet,” the
quality of variegated nature is somewhat accepted. At this juncture we must
consider that if one is not fully satisfied with spiritual variegated nature,
one may still address the Absolute Truth as “Lord” or “Father.” Although these
relationships appear mundane, there is nonetheless an indescribable purpose
behind them. Since one must accept material ingredients, activities, and all
the perverted mundane reflections of the relationships of Vaikuntha
as examples, swanlike persons must not fear to extract from these the
understanding of spiritual activities and ingredients by the propensity of
swans. Out of fear that foreign scholars will not understand this and accuse us
as idol worshipers, should we submerge the jewel of spiritualism? Those who
will criticize are certainly immature in their conclusions. Being on a higher
platform, why should we fear their fallacious conclusions? The science of rasa cannot be fully explained by ordinary words, therefore poets such as Vyasadeva
have elaborately described the pastimes of Krsna.
Those wonderful pastimes of the Lord are the respected wealth for both kanistha-adhikaris and uttama-adhikaris.
10) The
happiness that Lord Krsna bestows when He is properly
served is not obtained when He is worshiped as Yajnesvara
through karma-yoga, as impersonal Brahman through jnana-yoga,
or as Paramatma, the companion of the living entity,
through dhyana-yoga. Therefore serving Krsna is the supreme occupational duty for all living
entities—whether kanistha-adhikari or fortunate uttama-adhikari.
11) All Vaisnavas should read this Krsna-samhita
and understand the science of Krsna. All the results
that one achieves by studying Srimad Bhagavatam will be achieved by studying this book.
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UPDATED: July 25, 2009