Goloka

teṣāṁ tu śokārti-bharaṁ kadāpi taṁ

teṣāṁ tu śokārti-bharaṁ kadāpi taṁ
paraiḥ prakārair anivartyam āptataḥ |
janāt sa vikhyāpya janeṣu sarvato
vrajaṁ priya-prema-vaśo’cirād gataḥ ||
vidagdha-mūrdhanya-maṇiḥ kṛpākulo
vraja-sthitānāṁ sa dadat sapady asūn |
tathā samaṁ tair vijahāra te yathā
visasmarur duḥkham adaḥ samūlakam ||
yadi ca ko’pi kadācid anusmared
vadati tarhi mayā śvapatā bata |
kim api duṣṭam ananvayam īkṣitaṁ
saruditaṁ ca bhayād bahu śocati ||
cireṇa gopāla-vihāra-mādhurī-
bharaiḥ samākṛṣṭa-vimohitendriyāḥ |
na sasmaruḥ kiñcid atītam eṣyad apy
amī vidur na vraja-vāsino janāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.348–351)

“Making known among the people [i.e., the Yadus and others] everywhere through a credible person [such as Uddhava] that that [i.e., the ineffable] profusion of their [i.e., the people of Vraja‘s] sorrow and distress was inexorable by other means [i.e., by any means other than his returning to Vraja], he [i.e., Śrī Kṛṣṇa] without delay went to Vraja, being captivated by the prema of his dear ones [there]. He, the crest-jewel of the artful, overcome with compassion, immediately gave vital airs to the residents of Vraja [who had been as though without them in his absence]. He enjoyed with them such that they forgot that [i.e., the suffering of separation from him] along with its root [i.e., Akrūra’s coming to Vraja, his going to Mathurā, and so on]. And if ever anyone would remember [that separation from him or its suffering], then [in confusion or distress] one would say, ‘Bata! What sort of inauspicious inanity has been seen by me as I was dreaming [since Śrī Kṛṣṇa’s ever leaving Vraja is utterly impossible]!’ and grieve profusely with lamentation out of fear [thus demonstrating the manifest presence of the Vraja-vāsīs’ special, paramount prema verily in every respect]. These people residing in Vraja soon did not remember anything of the past [i.e., they soon lost all awareness of Kṛṣṇa’s ever having left Vraja] and did not think of the future [i.e., they never thought that he would leave again], their senses being fully attracted and engrossed by the profusion of sweetness of Gopāla’s play [there in Vraja with them].”

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tathaiva kāliya-damaḥ punaḥ punas

tathaiva kāliya-damaḥ punaḥ punas
tathaiva govardhana-dharaṇaṁ muhuḥ |
parāpi līlā vividhādbhutāsakṛt
pravartate bhakta-manoharā prabhoḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.356)

“So indeed the subduing of Kāliya occurs again and again. So indeed the lifting of Govardhana occurs repeatedly. Various other astonishing līlās of Prabhu captivating of the minds of bhaktas too take place repeatedly.”

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āraṇya-veśo vicalat-kadamba

āraṇya-veśo vicalat-kadamba-
mālāvataṁsāmbara-bārha-mauliḥ |
saurabhya-saṁvāsita-dik-taṭānto
līlā-smita-śrī-vikasan-mukhābjaḥ ||
kṛpāvalokollasad-īkṣaṇāmbujo
vicitra-saundarya-bharaika-bhūṣaṇaḥ |
go-dhūlikālaṅkṛta-cañcalālaka-
śreṇy-āvṛti-vyagra-karāmbujāṅguliḥ ||
dharā-tala-śrī-bhara-dāna-hetunā
bhūmi-spṛśor nṛtya-vilāsa-gāminoḥ |
sujātayoḥ śrī-pada-padmayor javad-
uccālanollāsa-bharair manoharaḥ ||
kaiśora-mādhurya-bharollasac-chrī-
gātrābhra-kānty-ujjvalitākhilāśaḥ |
tatratya-nitya-priya-loka-citta-
grāhyādbhutāneka-mahattva-sindhuḥ ||
sva-dīna-loka-priyatā-niyantrito
balād athotplutya samīpam āgataḥ |
tad-īkṣaṇa-prema-vimohitaṁ hi māṁ
gale gṛhitvā sahasāpatad bhuvi ||
(Bṛhad Bhāgavatāmṛta: 2.6.56–60)

“With forest garb,
Kadamba garland, earrings, and peacock feather crest swaying,
The extremes of the directions
Fully scented with his fragrance,
Lotus face blossoming
With the splendor of a mild, playful smile,
Lotus eyes beaming with a glance of grace,
An abundance of variegated beauty
As his preeminent ornament,
The fingers of his lotus hand eagerly engaged
In retaining his locks
That had become decorated
With the dust raised by the cows,
Captivating the heart
With abundances of elation—
The high steps of his superb, blessed lotus feet
Moving with the joviality of dance
And touching the earth
For the sake of granting an abundance of blessedness
Upon the earth’s surface—
All directions illuminated
By the cloud-like luster of his blessed figure
Shining with an abundance of the sweetness of adolescence,
An ocean of numerous, astonishing greatnesses
Constantly perceptible to the minds
Of his dear ones present there [i.e., in Goloka],
And controlled by his fondness [i.e., prema]
For this humble person of his own [i.e., me (Gopa Kumāra)],
He then,
Forcibly jumping,
Came near me—
I who was overwhelmed with prema
Just by the sight of him—
Grabbed hold of my neck,
And suddenly [i.e., unintentionally] fell to the ground.”

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tatraiva sādhanaṁ satyaṁ sādhu sampadyate’cirāt

tatraiva sādhanaṁ satyaṁ sādhu sampadyate’cirāt |
vaikuṇṭhopari vibhrājac chrīmad-goloka-yāpakam ||
(Bṛhad Bhāgavatāmṛta: 2.5.253)

“[Śrī Nārada to Gopa Kumāra:] Truly, there alone [i.e., only in the land of Vraja within the district of Mathurā], the sādhana that is a cause of attainment of blessed Goloka above Vaikuṇṭha is aptly accomplished without delay.”

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vyavahāro’sya teṣāṁ ca so’nyonyaṁ prema-vardhanaḥ

vyavahāro’sya teṣāṁ ca so’nyonyaṁ prema-vardhanaḥ |
vaikuṇṭhe paramaiśvarya-pade na kila sambhavet ||
tādṛśī sāpy ayodhyeyaṁ dvārakāpi tato’dhikā |
ataḥ sa lokaḥ kṛṣṇena dūrataḥ parikalpitaḥ ||
sukha-krīḍā-viśeṣo’sau tatratyānāṁ ca tasya ca |
mādhuryāntyāvadhiṁ prāptaḥ sidhyet tatrocitāspade ||
(Bṛhad Bhāgavatāmṛta: 2.5.85–87)

“That dealing of he and of them [i.e., that dealing resembling that of worldly kinsmen (laukika-bandhu) between Bhagavān Śrī Kṛṣṇa and his bhaktas in Goloka which was discussed in BB 2.5.81–83] which is increasing of the prema of one another [i.e., of the prema of them both for one another mutually] is certainly not possible in Vaikuṇṭha, the domain of paramount aiśvarya. Even that [domain experienced by you known as] Ayodhyā, and even Dvārakā beyond that [because of its exceedingly paramount aiśvarya], is similar [i.e., is similar to Vaikuṇṭha in that paramount aiśvarya is greatly prominent in those two domains and thus they are not suitable places for such dealings which resemble that of worldly kinsmen and which increase the prema of Śrī Kṛṣṇa and his bhaktas for one another superlatively]. Therefore, that plane (loka) [viz., Goloka] has been established far away [from Vaikuṇṭha, Ayodhyā, and Dvārakā] by Kṛṣṇa. That special form of bliss and play of he and of they there [i.e., of Śrī Kṛṣṇa and his associates there in Goloka], possessed of the ultimate limit of mādhurya, can be accomplished [only] in that appropriate abode [viz., Goloka, i.e., only in that abode most appropriate for the flourishing of the prema of Śrī Kṛṣṇa and his associates for one another].”

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ete na vaikuṇṭha-nivāsi-pārṣadā

ete na vaikuṇṭha-nivāsi-pārṣadā
no vānarās te na ca yādavā api |
goloka-lokā bhavad-eka-jīvanā
naśyanty aśakyā bhagavan mayāvitum ||
(Bṛhad Bhāgavatāmṛta: 2.7.238)

“[Śrī Baladeva appeals to Śrī Kṛṣṇa as he remains bound within the coils of the serpent Kālīya:] These are neither associates residing in Vaikuṇṭha, nor the forest monkeys, nor even the Yādavas. The people of Goloka, they whose life is you alone, are dying, and are unable to be saved by me, O Bhagavān!”

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sā go-pradhāna-deśatvāt sarvā śrī-mathurocyate

sā go-pradhāna-deśatvāt sarvā śrī-mathurocyate |
goloka iti gūḍho’pi vikhyātaḥ sa hi sarvataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.80)

“[Śrī Nārada along with Uddhava to Gopa Kumāra:] Śrī Mathurā—that [region] in entirety [i.e., including the whole of the land of Vraja]—is called Goloka because of [its] being a region wherein cows (go) are pre-eminent. Although confidential, it is certainly renowned everywhere.”

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padaṁ dūrataraṁ tad vai tat-sukhānubhavas tathā

padaṁ dūrataraṁ tad vai tat-sukhānubhavas tathā |
tat-sādhanam api prārthyam asmākam api durghaṭam ||
(Bṛhad Bhāgavatāmṛta: 2.5.61)

“[Śrī Nārada along with Uddhava to Gopa Kumāra:] Indeed that very far off abode [i.e., Goloka], the experience of the bliss there, and even the means of attainment (sādhana) of that, is to be prayed for and [is] difficult to attain even for us.”

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aho kila tad evāhaṁ manye bhagavato hareḥ

aho kila tad evāhaṁ manye bhagavato hareḥ |
sugopya-bhagavattāyāḥ sarva-sāra-prakāśanam ||
(Bṛhad Bhāgavatāmṛta: 2.5.88)

“Aho! I certainly consider that [i.e., the figure, qualities, pastimes, and so forth of Śrī Hari in Goloka] alone the manifestation of the essence of the entirety of the most confidential Bhagavattā of Bhagavān Hari!”

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tādṛg bhagavati premā pāramaiśvarya-dṛṣṭitaḥ

tādṛg bhagavati premā pāramaiśvarya-dṛṣṭitaḥ |
sadā sampadyate naiva bhaya-gaurava-sambhavāt ||
kevalaṁ laukika-prāṇa-suhṛd-buddhyā sa sidhyati |
lokālokottaro yo’sāv atilokottaro’pi yaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.82–83)

“Prema of such nature for Bhagavān certainly cannot be attained by means of constant vision of [his] paramount aiśvarya because of the ensuance of fear and reverence [i.e., because fear, reverence, and other sentiments that obstruct the manifestation of that prema ensue from focus on Śrī Bhagavān’s paramount aiśvarya]. That [i.e., prema which follows the beautiful prema of the residents of Vraja, as described in BB 2.5.81] is attained only by means of the mentality of [Śrī Bhagavān’s being like] the friend of one’s prāṇa as in the world. It [i.e., such prema] is that which is beyond the lokas and non-lokas, and which is beyond even that which is above the lokas [i.e., beyond even Vaikuṇṭha].”

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