Krsna Kirtana Songs
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Song Name: Priti Pravrt
Samarambhe
Official
Name: Chapter 5; Krsna Lila Varnanam
Part 2
Language: Sanskrit
LYRICS:
(1)
prīti-prāvṛṭ-samārambhe gopyo bhāvātmikās
tadā
kṛṣṇasya guṇa-gāne tu pramattās tā hari-priyāḥ
(2)
śrī-kṛṣṇa-veṇu-gītena vyākulās tā samārcayan
yoga-māyāḿ mahā-devīḿ
kṛṣṇa-lābhecchayā vraje
(3)
yeṣāḿ tu kṛṣṇa-dāsyecchā vartate balavattarā
gopanīyaḿ na teṣāḿ hi svasmin
vānyatra kiñcana
(4)
etad vai śikṣayan
kṛṣṇo vastrāṇi
vyaharan prabhuḥ
dadarśānāvṛtaḿ cittaḿ rati-sthānam anāmayam
(5)
brāhmaṇāḿś ca jagannātho yajñānnaḿ samayācata
brāhmaṇā na dadur
bhaktaḿ varṇābhimānino
yataḥ
(6)
veda-vāda-ratā viprāḥ karma-jñāna-parāyaṇāḥ
vidhīnāḿ vāhakāḥ
śaśvat kathaḿ
kṛṣṇa-ratā hi te
(7)
teṣāḿ striyas tadāgatya śrī-kṛṣṇa-sannidhiḿ
vane
akurvann ātma-dānaḿ
vai kṛṣṇāya
paramātmane
(8)
etena darśitaḿ tattvaḿ jīvānāḿ
sama-darśanam
śrī-kṛṣṇa-prīti-sampattau jāti-buddhir na kāraṇam
(9)
narāṇāḿ varṇa-bhāgo
hi sāmājika-vidhir mataḥ
tyajan varṇāśramān
dharman kṛṣṇārtham
hi na doṣa-bhāk
(10)
indrasya karma-rūpasya niṣidhya yajñam utsavam
varṣaṇāt plāvanāt tasya rarakṣa gokulaḿ hariḥ
(11)
etena jñāpitaḿ tattvaḿ kṛṣṇa-prītiḿ
gatasya vai
na kācid vartate śańkā viśva-nāśād akarmaṇaḥ
(12)
yeṣāḿ kṛṣṇaḥ
samuddhartā teṣāḿ
hantā na
kaścana
vidhīnāḿ na balaḿ teṣu bhaktānāḿ kutra bandhanam
(13)
viśvāsa-viṣaye ramye nadī
cid-drava-rūpiṇī
tasyāḿ tu pitaraḿ magnam uddhṛtya līlayā hariḥ
(14)
darśayāmāsa vaikuṇṭhaḿ
gopebhyo harir ātmanaḥ
aiśvaryaḿ kṛṣṇa-tattve
tu sarvadā nihitaḿ kila
(15)
jīvānāḿ nitya-siddhānām
anugatānām api priyaḥ
akarod rāsa-līlāḿ
vai prīti-tattva-prakāśikām
(16)
antardhāna-viyogena vardhayan smaram uttamam
gopikā-rāsa-cakre tu nanarta
kṛpayā hariḥ
(17)
jaḍātmake yathā viśve dhruvasyākarṣaṇāt
kila
bhramanti maṇḍalākārāḥ
sa-sūryā graha-saḿkulāḥ
(18)
tathā cid-viṣaye kṛṣṇasyākarṣaṇa-balād
api
bhramanti nityaśo jīvāḥ śrī-kṛṣṇe
madhyage sati
(19)
mahā-rāsa-vihāre'smin puruṣaḥ kṛṣṇa eva hi
sarve nārī-gaṇās
tatra bhogya-bhoktṛ-vicārataḥ
(20)
tatraiva paramārādhyā
hlādinī kṛṣṇa-bhāsinī
bhāvaiḥ sā rāsa-madhya-sthā sakhibhī
rādhikāvṛtā
(21)
mahā-rāsa-vihārānte jala-krīḍā
svabhāvataḥ
vartate yamunāyāḿ
vai drava-mayyāḿ
satāḿ kila
(22)
mukty-ahi-grasta-nandas tu kṛṣṇena
mocitas tadā
yaśo-mūrdhā sudurdāntaḥ śańkhacūḍo hataḥ
purā
(23)
ghoṭakātmā hatas tena
keśī rājya-madāsuraḥ
mathurāḿ gantu-kāmena kṛṣṇena kaḿsa-vairiṇā
(24)
ghaṭyānāḿ ghaṭako'krūro
mathurām anayad dharim
mallān hatvā hariḥ kaḿsaḿ sānujaḿ nipapāta
ha
(25)
nāstikye vigate kaḿse svātantryam ugra-senakam
tasyaiva pitaraḿ kṛṣṇaḥ kṛtavān
kṣiti-pālakam
(26)
kaḿsa-bhāryā-dvayaḿ gatvā pitaraḿ magadhāśrayam
karma-kāṇḍa-svarūpaḿ taḿ vaidhavyaḿ
vinyavedayat
(27)
śrutvaitan māgadho rājā sva-sainya-parivāritaḥ
saptadaśa-mahā-yuddhaḿ kṛtavān mathurā-pure
(28)
hariṇā marditaḥ so'pi gatvāṣṭadaśame
raṇe
arundhan mathurāḿ kṛṣṇo jagāma
dvārakāḿ svakām
(29)
mathurāyāḿ vasan kṛṣṇo gurv-āśramāśrayāt
tadā
paṭhitvā sarva-śāstrāṇi
dattavān suta-jīvanam
(30)
svataḥ-siddhasya kṛṣṇasya
jñānaḿ sādhyaḿ
bhaven na hi
kevalaḿ nara-citteṣu
tad-bhāvānāḿ kramodgatiḥ
(31)
kāminām api kṛṣṇe
tu ratiḥ syān mala-saḿyutā
sā ratiḥ kramaśaḥ prītir bhavatīha sunirmalā
(32)
kubjāyāḥ praṇaye tattvam etad vai
darśitaḿ śubham
vraja-bhāva-suśikṣārthaḿ gokule coddhavo gataḥ
(33)
pāṇḍavā dharma-śākhā
hi kauravāś cetarāḥ
smṛtāḥ
pāṇḍavānāḿ tataḥ kṛṣṇo bāndhavaḥ
kula-rakṣakaḥ
(34)
akrūraḿ bhagavān dūtaḿ prerayāmāsa
hastinām
dharmasya kuśalārthaḿ
vai pāpināḿ
trāṇa-kāmukaḥ
TRANSLATION
1) When madhurya-rasa
becomes excessively liquified, then love pours like
rain during the rainy season. Then the gopis,
who are most dear to Hari and fully absorbed in His
thought, become maddened while chanting His glories.
2) Being overwhelmed by the sound
of Krsna's flute, the gopis
of Vraja worshiped goddess Yogamaya
with a desire to attain Krsna. The appearance of the
truth of Vaikuntha in the pure consciousness of the
living entities of this world is called Vraja. The
word vraja means “to go.” It is impossible to elevate
oneself in this material world by rejecting maya,
therefore one should take shelter of favorable material items and try to search
for the indescribable truth. For this reason living entities who have attained
the mood of gopis take shelter of the great goddess Yogamaya to help them attain the Lord's pastimes in the
spiritual world.
3 – 4) Those persons who have an
intense desire to serve Krsna have no secrets amongst
themselves or with others. In order to teach this principle to the devotees, Krsna stole the clothes of the gopis.
A heart that is situated in pure goodness is the proper abode for attachment to
the Lord. He exposed the gopis' love for Him by
stealing away their clothes.
5) While tending the cows near Mathura, Sri Krsna begged food
grains from the brahmanas who were engaged in
sacrifice. Being proud of their caste, those brahmanas
considered that performing sacrifices was the highest principle and therefore
did not give Krsna any food.
6) The reason for this is that
high-caste brahmanas are so-called followers of the
Vedas, and therefore they cannot realize the subtle purport of the Vedas. They
follow the process of insignificant fruitive
activities and become materialistic, or they study the science of
self-realization and speculative knowledge and become absorbed in impersonalism. Such brahmanas
prefer to simply remain controlled by the scriptural injunctions or previous
ancestors by formally carrying out their instructions. They are unable to
understand that attachment to the Lord is the primary purpose of all
scriptures, so how can they become servants of Krsna?
We should not misunderstand from this that all brahmanas
are mundane fruitive workers or followers of
speculative knowledge. Many great personalities appeared in brahmana
families and attained the topmost position of devotional service. Therefore the
purport of this verse is that asslike brahmanas who formally carry out the rules and regulations
are averse to Krsna, but swanlike brahmanas
are servants of Krsna and thus worshipable
by all.
7) The wives of the asslike brahmanas represent
people who are subordinate to those with undeveloped faith. Being under the
control of the sweetness of Krsna, who is the Supersoul, they went to the forest and offered themselves
to Him. Those who have undeveloped faith are called mundane devotees.
8) By this incident the equality of
all living entities is ascertained. There is no consideration of caste in
pleasing Krsna, rather caste consciousness sometimes becomes an obstacle
in the development of love.
9) In order to maintain social
order, the Aryans divided society into four castes and four social orders. If
the social system is protected, then people's spiritual lives are nourished by
good association and discussion. Therefore the varnasrama
system should be accepted in all respects. By this arrangement there is a
possibility of gradually attaining love for Krsna.
The main purpose for this arrangement is the cultivation of spiritual life, or
love for Krsna. Even if one attains perfection
without following this process, still it should not be disregarded. At this
point one should understand that after attaining perfection, this process
naturally becomes unimportant. There is no fault in the rejection of the relatively
less important process of varnasrama by those who
have attained perfection in the form of love for Krsna.
Therefore the conclusion is that faults and qualities can be attributed only in
respect to the qualification of the performer.
10) Lord Yajnesvara
is the predominating Lord of the activities for protecting the social order.
His representative amongst the living entities is Indra.
Such activities are of two varieties—constitutional and conditional. Those
regular activities which are meant for maintaining one's life are called
constitutional. Any activities other than these are conditional. If we
consider, we can understand that all fruitive
activities fall under the category of either constitutional or conditional.
Therefore activities performed either with material desire or without material
desire fall under the categories of constitutional or conditional activities.
Lord Krsna forbade His devotees from performing any
activities other than those meant for maintaining their lives. When Indra, the lord of fruitive
activities, saw Lord Krsna arrange to neglect the
activities meant to nourish the world, he created a great disturbance. The Lord
protected the devotees from flood and supplied their needs by accepting Govardhana, the expanding shelter of sober persons, as an
umbrella.
11) If the activities that nourish
the world are neglected for the cultivation of Krsna
consciousness, the devotees of Krsna should not feel
anxiety.
12) No one can destroy one whom Krsna wants to protect. The strength of regulations cannot
influence such persons. What to speak of the bondage of regulations, nothing
other than the bondage of love for the Lord can bind the devotees.
13) In Sri Vrndavana,
the land of faith, the Yamuna, the personification of
spiritual liquid, flows. Nanda Maharaja was merged in
that water, and the Lord delivered him as part of His pastimes.
14) Thereafter, Lord Krsna mercifully displayed the truth and opulence of Vaikuntha to the cowherd men. This shows that Krsna's sweetness is so prominent that His opulences become covered by its presence.
15) The Lord, who is very dear to
the eternally perfect living entities and their followers, performed His rasa-lila, which is the culmination of ecstatic love.
16) After the most merciful Lord
increased the amorous love of the gopis by suddenly
disappearing from them, He began to dance in the circle of the rasa-lila.
17 – 18) In
this material world, which is created by maya, there
is a principle constellation named Dhruva. All the
suns along with their planets continually circle around Dhruva
by its power of attraction. The main consideration is that there is an energy
known as attraction in all material atoms. By the strength of this energy,
atoms are attracted to each other and they thus create a globular planet. When
these planets are attracted to a larger globular planet, they begin to move
around it. This is the invariable law of this material world. Maya is the basis
of the material world and only a reflection of the spiritual world. This has
already been explained previously while discussing the energies of the Lord. By
their eternal constitution, in the form of love, the sparklike
conscious living entities in the spiritual world are attracted to one another,
and they imitate one with more elevated consciousness. Those more elevated
conscious persons with their subordinate conscious associates constantly move
in the rasa-lila circle of Krsna,
who is the superconscious supreme Dhruva.
Therefore the great rasa-lila pastimes are eternally manifest in the realm of Vaikuntha.
In the spiritual world the ever-existing attachment extends love up to mahabhava, and in the material world the reflection extends
as an inconceivable material attraction that creates variegated nature. In
order to illustrate subtle truths by gross examples we say that in the material
world the sun along with the planets are constantly moving around the Dhruva constellation by the strength of its attraction,
just as all pure living entities eternally circle around Krsna
by the strength His attraction.
19) In the transcendental rasa-lila pastimes, Sri Krsna is
the only enjoyer and all others are enjoyed. The conclusion is that the sunlike personality of the spiritual world, Lord Sri Krsna, is the only male and the living entities are all
female. All the relationships of the spiritual world are based on pure love,
one therefore finds the enjoyer is male and the enjoyed are female. The males
and females of the material world are perverted reflections of the enjoyer and
enjoyed of the spiritual world. If one searches through all dictionaries one
will not find the words to properly describe the spiritual pastimes of the
supremely conscious Lord and His associates. Hence the descriptions of the man
and woman of the material world are used here as an appropriate indication.
There is no necessity or suggestion of obscene thoughts in this regard. If we
reject these activities as obscene, then we miss the opportunity to discuss
that supreme pastime. We are able to describe the truths of Vaikuntha
by describing mundane emotions as the reflections of spiritual emotions. There
is no other alternative in this regard. For example: Krsna
is merciful. But to show how Krsna is merciful, one
has to give the example of certain persons who are merciful. There is no way of
expressing this quality other than by giving a well-known example. Therefore
swanlike persons should give up shyness and obscene considerations and then
hear, read, and think about the transcendental topics of the rasa-lila without anxiety.
20) The topmost expression of the rasa-lila is that Srimati Radhika, who is the personification of hladini,
who manifests the sweetness of Krsna, and who is
supremely worshipable by the living entities, is
surrounded by the sakhis, who are personifications of
various emotions, and beautifully situated in the rasa
dance.
21) After the rasa-lila
dance, the water sports in the spiritual waters of the Yamuna
naturally take place.
22) When Maharaja Nanda, who is personified happiness, was swallowed by the
snake, who personifies merging with the Supreme, Krsna,
the protector of the devotees, rescued him from danger. Sankhacuda
was the personification of fame, because he considered fame as his life and
soul. He was killed while trying to create disturbances in Vraja.
23) When Krsna,
the enemy of Kamsa, decided to go to Mathura, the horse demon Keshi,
who personifies the vanity of political ambition, was killed.
24) Akrura,
the catalyst of future events, took Krsna and Balarama to Mathura, where the
two Lords first killed the wrestlers and then Kamsa.
25) After the atheist Kamsa was killed, his father, Ugrasena,
the personification of freedom, was installed on the throne by Krsna.
26) The two wives of Kamsa, Asti and Prapti, described the killing of their husband to Jarasandha, the personification of fruitive
activities.
27) Hearing their description, the
King of Magadha gathered a huge army and attacked Mathura seventeen times, but was defeated each time.
28) When Jarasandha
again attacked Mathura, the Lord went to His abode of
Dvaraka. The main purport is that there are ten types
of purificatory activities, such as funeral rites,
along with four castes and four orders of life, which brings the total to
eighteen. Among these, when the eighteenth, or sannyasa, captures the abode of knowledge, then due to the
desire for liberation the Lord disappears.
29) During Krsna's
residence in Mathura, He left for gurukula,
where He very easily studied all the scriptures. He brought the dead sons of
His guru back to life and offered them to His guru.
30) There is no need for Krsna, who is independently perfect, to endeavor for an
education, but when one resides in Mathura, the abode
of knowledge, one's knowledge gradually expands. This was illustrated in this
pastime.
31) Those who
enjoy the fruits of their activities are called lusty. Such peoples' attachment
for Krsna is contaminated with impurities, but if
they cultivate attachment to Krsna for a long time,
then pure devotion arises.
32) While residing in Mathura, Krsna had a seemingly
mundane affair with Kubja. Although there were lusty
desires in the heart of Kubja, those desires were
ultimately transformed into pure love. Thereafter Krsna
sent Uddhava to Gokula to
teach him that the loving sentiments of the residents of Vraja
are the highest of all.
33) In the smritis
it is stated that the Pandavas were like the branches
of religion and the Kauravas were like branches of
irreligion. Therefore Lord Krsna was the friend and
protector of the Pandavas.
34) The Lord sent Akrura to Hastinapura as an
ambassador to establish religious principles and deliver the sinful persons.
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UPDATED: July 24, 2009