पायं पायं व्रजजनगणप्रेमवापीमराल
श्रीमन्नामामृतमविरतं गोकुलाब्ध्युत्थितं ते ।
तत्तद्वेशाचरितनिकरोज्जृम्भितं मिष्टमिष्टं
सर्वांल्लोकान्जगति रमयन्मत्तचेष्टो भ्रमाणि ॥
pāyaṁ pāyaṁ vraja-jana-gaṇa-prema-vāpī-marāla
śrīman-nāmāmṛtam avirataṁ gokulābdhy-utthitaṁ te |
tat-tad-veśācarita-nikarojjṛmbhitaṁ miṣṭa-miṣṭaṁ
sarvāṁl lokān jagati ramayan matta-ceṣṭo bhramāṇi ||
(Bṛhad Bhāgavatāmṛta: 1.7.143)
“[Śrī Nārada prays for a boon at Bhagavān Śrī Kṛṣṇa’s request:]
O you who are a swan in the waters
Of the prema of the people of Vraja!
Continuously drinking and drinking
The nectar of your blessed names,
Which have arisen from the ocean of Gokula,
Are manifested from the multitudes
Of those particular adornments and activities,
And are the sweet of the sweet,
May I become of maddened behavior and roam about
Delighting all people throughout the world.”
Commentary
Śrī Sanātana Gosvāmīpāda explains in his commentary on these verses that Śrī Nārada’s comparison of Bhagavān Śrī Kṛṣṇa to a swan in the waters of the prema of the people of Vraja (Vraja-jana-gaṇa-prema-vāpī-marāla) conveys that like a royal swan Śrī Kṛṣṇa is always sporting joyfully [in the people of Vraja’s companionship and prema] (rājahaṁsa-tulya sadā sukha-vihārinn ity arthaḥ). Bhagavān Śrī Kṛṣṇa’s names are said here to be “blessed” (śrīmat), meaning, replete with all loveliness (sarva-śobhā-yuktaṁ), and are compared to nectar that has arisen from the milk-ocean of Gokula (Gokula-rūpād abdheḥ kṣīra-samudrād). Śrī Nārada desires the boon of (1) continuously drinking this nectar, (2) becoming of “maddened behavior” (matta-ceṣṭaḥ), that is, dwelling in a state in which he becomes completely forgetful of the body and the bodily or simultaneously laughs, weeps, cries out in distress, dances, and so on as a result of a constant manifestation of an abundance of prema (mattānām iva ceṣṭā satata-prema-bharāvirbhāvena yugapad dhāsa-rodanārta-nāda-nartanādi-rūpā yasya tathā-bhūtaḥ, yad vā matta-ceṣṭo vismṛta-deha-daihikaḥ sann ity arthaḥ), (3) roaming about everywhere throughout the universe (jagati bhramāṇi sarvatra sañcarāṇi), and (4) delighting all people by evoking the rasa of praising (kīrtana) Śrī Kṛṣṇa and so forth (sarvān lokān ramayan tvat-kīrtanādi-rasa-sañcāraṇena harṣayan). Śrī Nārada describes Śrī Kṛṣṇa’s names as “the sweet of the sweet” (miṣṭa-miṣṭaṁ) to convey that his names “arisen from the ocean of Gokula” (Gokulābdhy-utthitaṁ) are sweeter than even his other names like Śrī Viṣṇu, Śrī Nārāyaṇa, Narasiṁha, Rāmacandra, Mathurānātha, and Yādavendra (miṣṭebhyaḥ Śrī-Viṣṇu-Śrī-Nārāyaṇa-Narasiṁha-Rāmacandra-Mathurānātha-Yādavendrety-ādibhyo’pi miṣṭam). These names “arisen from the ocean of Gokula” (Gokulābdhy-utthitaṁ) are moreover “manifested from multitudes of those particular adornments and activities” (tat-tad-veśācarita-nikarojjṛmbhitaṁ), that is, Śrī Kṛṣṇa’s supremely ineffable adornments (veśa) and activities (ācarita) found only in Gokula (teṣāṁ teṣāṁ paramānirvacanīyānāṁ veśānāṁ bhūṣaṇānām ācaritānāṁ ca karmaṇāṁ). The multitudes of these adornments and activities are said to be comparable to devas in that they as though produce the nectar of Śrī Kṛṣṇa’s names just as the devas churned the ocean and produced nectar (nikarair deva-sthānīyair). Names of Śrī Kṛṣṇa manifested from his adornments in Gokula are those like Śikhi-piñcha-mauli [i.e., “he of peacock feather crown”], Guñjāvataṁsa [i.e., “he of guñjā berry garland”], and Kadamba-bhūṣaṇa [i.e., “he of kadamba flower embellishment”] (tatra veśojjṛmbhitaṁ śikhi-piñcha-mauli-guñjāvataṁsa-kadamba-bhūṣaṇety-ādi). Names of Śrī Kṛṣṇa manifested from his activities in Gokula are those like Pūtanā-prāṇa-pāna [i.e., “he who drank out the prāṇas of Pūtanā”] and Śakaṭa-bhañjana [i.e., “Cart-breaker”] (ācaritojjṛmbhitaṁ ca Pūtanā-prāṇa-pāna-Śakaṭa-bhañjanety-ādi). Other names of Śrī Kṛṣṇa arising from his relationships in Gokula, like Śrī Nanda-nandana [i.e., “Darling Son of Nanda”], Yaśodā-vatsala [i.e., “he to whom Yaśodā is affectionate”], Śrī Gopikā-manohara [i.e., “Captivator of the minds of the young gopīs”], and Vraja-janānanda [i.e., “Bliss of the people of Vraja”], are also to be understood as being referred to by Śrī Nārada in his prayer because of these names’ being closely related to the categories of names he spoke of specifically (tathā Śrī-Nanda-nandana-Yaśodā-vatsala-Śrī-Gopikā-manohara-Vraja-janānandety-ādi ca tat samavetatvāt grāhyam).