viernes, 12 de febrero de 2010

Srila Goura Govinda Swami

Discípulo de Su Divina Gracias A.C. Bhaktivedanta Swami Prabhupada, difundió la Conciencia de Krishna a través de Orissa. Tradujo muchos libros de Srila Prabhupada a la lengua Oriya, trabajó por establecer un gran templo de ISKCON en Bhubaneswar, viajó y enseñó la Conciencia de Krishna a través del mundo, y trajo a muchas personas a los pies de loto de Srila Prabhupada y Krishna. Partió de este mundo en 1966 en Sridhama Mayapur, en el día de la aparición de Srila Bhaktisiddhanta Sarasvati Thakura, durante la celebración del centenario del nacimiento de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupada.



Sri Srimad Gour Govinda Swami Maharaja advino el 2 de Septiembre de 1.929, en el pueblo de Jagannatha-pura, no lejos de Jagannatha Puri Dhama, Orissa, India.

Sri Braja-bandhu, como era conocido Su Divina Gracia, creció en el pueblo de Gadai-giri, donde practicó el servicio devocional a Krishna desde su temprana niñez. Su abuelo era un paramahamsa, cuya única ocupación era cantar Hare Krishna y llorar ante la Deidad de Krishna, conocida como Gopal Jiu.

El enseñó a Braja-bandhu a contar, cantando el maha-mantra Hare Krishna con sus dedos. En su niñez, Gour Govinda solía viajar con sus tíos de pueblo en pueblo, cantando Hare Krishna y las canciones de Narottama dasa Thakura. La familia Giri, en la cual apareció Srila Gour Govinda Swami, han sido conocidos entre los más famosos ejecutores de kirtana en Orissa, desde la época de Syamananda Prabhu. Hace trescientos años, en los registros del templo de Jagannatha Puri, el Rey de Orissa escribió que el grupo de kirtana de Gadai-giri debía venir para celebrar el kirtana para el Señor Jagannatha, toda vez que fuera posible.

Desde los seis años de edad, Goura Govinda adoró la Deidad de Gopal Jiu. Hacia los ocho años, Goura Govinda había leído todo el Bhagavad-gita, Srimad-Bhagavatam y Sri Chaitanya-charitamrita y también podía explicar sus significados. Tras la muerte de su padre en 1.955, asumió la responsabilidad de mantener a la familia. Y cuando ingresó a la vida de casado se levantaba a las 3.30 a.m., cantaba Hare Krishna, adoraba a la sagrada planta de Tulasi y hablaba a su familia del Bhagavad-gita. Durante su período como jefe de familia, adoptó la profesión de maestro de escuela, aprovechando toda oportunidad que se presentara para hablar a sus alumnos sobre Krishna y los principios devocionales. A la edad de 45 años, dejó su hogar y parientes para buscar la perfección espiritual. Llevando consigo solo un Bhagavad-gita y un cuenco de limosna, deambuló alrededor de India por un año, visitando muchos lugares sagrados a lo largo del Río Ganges. Dos semanas después de llegar a Vrindavana, conoció a un grupo de devotos occidentales que le dieron un ejemplar de la revista “De Vuelta al Supremo”. Al leer el contenido que describía la gloria del amor divino por Krishna, su corazón se puso ansioso por conocer al fundador del movimiento, Srila Prabhupada. Cuando Goura Govinda entró a la habitación de Srila Prabhupada y se presentó, la primera pregunta que Srila Prabhupada hizo fue: “¿Ha tomado usted sannyasa?” Goura Govinda replicó que no. “¡Entonces, yo le daré sannyasa!” -exclamó Srila Prabhupada. Comprendiendo que Prabhupada conocía su corazón, Goura Govinda se entregó a los pies de loto de su maestro espiritual eterno. En 1975, con la apertura del Sri Krishna-Balarama Mandir de ISKCON, Srila Prabhupada le concedió la orden de sannyasa, dándole el nombre de Gour Govinda Swami. Luego Srila Prabhupada lo envió a difundir la conciencia de Krishna en Orissa y a construir un templo en la propiedad recientemente donada en Bhubaneswar.
En 1.991, tras dieciséis años de esfuerzo determinado, Srila Gour Govinda Swami cumplió la instrucción de su maestro espiritual, con la apertura de un magnífico templo de Sri Sri Krishna-Balarama, el cual hoy atrae a miles de personas a la conciencia de Krishna.

El 9 de Febrero de 1996 en Mayapura, el sagrado día de aparición de Srila Bhaktisiddhanta Sarasvati, Goura Govinda Swami estaba explicando a los devotos el pasatiempo donde Radha y Krishna finalmente se unen tras su prolongada separación. Describió la forma en que Krishna Se puso tan extático al ver a Radharani que manifestó una forma con grandes ojos redondos, conocida como el Señor Jagannatha. Con la voz ahogada, dijo, “Luego los ojos de Krishna se posaron sobre los ojos de Radharani. Una unión de miradas”. Abrumado de amor por Radha y Krishna, se disculpó con las manos juntas, “Por favor, excúsenme. No puedo hablar”.

Con una voz apenas audible, brindó su última enseñanza: “¡Nama koro! ¡Nama koro! (¡Canten el Santo Nombre!)”. Todos los devotos comenzaron a cantar, mientras su maestro espiritual se reclinaba en su lecho, respirando muy lenta y profundamente. Un sirviente colocó un retrato de Gopal Jiu en su mano. Luego, mirando con amor a la imagen de su Deidad adorable, Srila Gour Govinda Swami gritó, "¡Gopal!” y partió para el cielo espiritual, para unirse a su amado Señor Krishna.






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HINDUISMO (3270)SC | 1º Sri Garga-Samhita



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Sri Garga Samhita - Canto Three, Chapter Five

Chapter Five

Gopa-viväda
The Dispute Among the Gopas

Text 1

çré-närada uväca

ekadä sarva-gopälä
gopyo nanda-sutasya tat
adbhutaà caritaà dåñövä
nandam ähur yaçomatim

çré-närada uväca—Çré Närada said; ekadä—one day; sarva-gopälä—all the gopas; gopyaù—gopés; nanda-sutasya—of Kåñëa; tat—that; adbhutam—wonderful; caritam—pastimes; dåñövä—seeing; nandam—to nanda; ähuù—said; yaçomatim—Yaçodä.

Çré Närada said: Having seen Kåñëa wonderful and surprising pastimes, the gopas and gopés said to Nanda and Yaçodä:

Text 2

he gopa-räja tvad-vaàçe
ko 'pi jäto na cädri-dhåk
na kñamas tvaà çiläà dhartuà
saptähaà he yaçomati

he—O; gopa—of the gopas; räja—king; tvad-vaàçe—in your family; ko 'pi—someone; jätaù—born; na—not; ca—and; adri—a hill; dhåk—lifter; na—not; kñamaù—able; tvam—you; çiläm—a rock; dhartum—to hold; sapta—for seven; aham—days; he—O; yaçomati—Yaçodä.

O king of the gopas, no one in your family could lift a hill. O Yaçodä, you could not hold even a single rock for seven days.

Text 3

kva sapta-häyano bälaù
kvädri-räjasya dhäraëam
tena no jäyate çaìkä
tava putre mahä-bale

kva—where; sapta-häyanaù—seven years old; bälaù—boy; kva—where?; adri-räjasya—the king of mountains; dhäraëam—holding; tena—by that; naù—of us; jäyate—is born; çaìkä—doubt; tava—of you; putre—in the son; mahä-bale—very powerful.

What is the strength of a seven-year-old boy? How strong must one be to lift Govardhana Hill, the king of mountains? We have begun to doubt the identity of your unnaturally strong boy.

Text 4

ayaà bibhrad giri-varaà
kamalaà gaja-räò iva
ucchiléndhraà yathä bälo
hastenaikena lélayä

ayam—He; bibhrat—holding; giri-varam—the greatest of mountains; kamalam—a lotus flower; gaja-räò—the king of elephants; iva—like; ucchiléndhram—a mushroom; yathä—as; bälaù—a boy; hastena ekena—with one hand; lélayä—playfully.

With one hand He playfully held up the greatest of mountains as an elephant holds up a lotus flower or a child holds up a mushroom.

Text 5

gaura-varëä yaçodä tvaà
nanda tvaà gaura-varëa-dhåk
ayaà jäta kåñëa-varëä
etat-kula-vilakñaëam

gaura-varëa—fair; yaçodä—Yaçodä; tvam—you; nanda—Nanda; tvam—you; gaura-varëa-dhåk—fair; ayam—He; jäta—born; kåñëa-varëä—dark; etat-kula—in this family; vilakñaëam—unusual.

O Yaçodä, your complexion is fair. O Nanda, your complexion is also fair. This boy is very dark. He is different from the rest of the family.

Text 6

yad västu kñatriyäëäà tu
bäla etädåço yathä
balabhadre na doñaù syäc
candra-vaàça-samudbhave

yat—what; vä—or; astu—may be; kñatriyäëäm—of the kñatriyas; tu—indeed; bäla—boy; etädåçaù—like this; yathä—as; balabhadre—for Balaräma; na—not; doñaù—a fault; syäc—is; candra-vaàça-samudbhave—born in the ksatriya dynasty of the moon-god.

This boy is like a kñatriya. For Balaräma a kñatriya's nature is not unexpected. He was born in a kñatriya family descended from the moon-god.

Text 7

jïätes tyägaà kariñyämo
yadi satyaà na bhäñase
gopeñu cäsya votpattià
vada cen na kalir bhavet

jïäteù—of the family; tyägam—renunciation; kariñyämaù—we will do; yadi—if; satyam—truth; na—not; bhäñase—you tell; gopeñu—among the gopas; ca—and; asya—of Him; vä—or; utpattim—birth; vada—tell; cen—if; na—not; kaliù—a quarrel; bhavet—may be.

If you don't tell us the truth, we will leave the community. Was this boy really born in a family of gopas? If you don't tell us, there will be a great quarrel.

Text 8

çré-närada uväca

çrutvä gopäla-vacanaà
yaçodä bhaya-vihvalä
nanda-räjas tadä präha
gopän krodha-prapüritän

çré-närada uväca—Çré Närada said; çrutvä—hearings; gopäla-vacanam—the gopas' words; yaçodä—Yaçodä; bhaya-vihvalä—overcome with fear; nanda-räjaù—King Nanda; tadä—then; präha—said; gopän—to the gopas; krodha-prapüritän—filled with anger.

Çré Närada said: As she heard the gopas' words, Yaçodä became gripped with fear. Then King Nanda spoke to the angry gopas.

Text 9

çré-nanda uväca

gargasya väkyaà he gopä
vadiñyämi samähitaù
yena gopa-gaëä yüyaà
bhavatäçu gata-vyathäù

çré-nanda uväca—Çré Nanda said; gargasya—of Garga Muni; väkyam—the words; he—O; gopä—gopas; vadiñyämi—I will speak; samähitaù—attentive; yena—by which; gopa-gaëä—O gopas; yüyam—you; bhavata—will be; äçu—at once; gata-vyathäù—free of distress.

Çré Nanda said: O gopas, I will carefully tell you what Garga Muni said. O gopas, by his words you wil be quickly free of your anxiety. Garga Muni said to me:

Text 10

ka-käraù kamala-känto
å-käro räma ity api
ña-käraù ñaò-guëa-patiù
çvetadvépa-niväsa-kåt

ka-käraù—the letter k; kamala-käntaù—the lover of the goddess of fortune; å-käraù—r; räma—Räma; ity—thus; api—also; ña-käraù—ñ; ñaò-guëa-patiù—the Lord who has six transcendental opulences; çvetadvépa-niväsa-kåt—the Lord who resides in Çvetadvépa.

In the word "Kåñëa" the letter "k" means "the lover of the goddess of fortune", "å" means Lord Rämacandra", "ñ" means "the Lord of six opulences" or "the Lord who resides in Çvetadvépa".

Text 11

ëa-käro narasiàho 'yaà
a-käro hy akñaro 'gni-bhuk
visargau ca tathä hy etau
nara-näräyaëäv åñé

ëa-käraù—ë; narasiàhaù—Lord Nåsiàha; ayam—He; a-käraù—hy—a;; akñaraù—the eternal; agni-bhuk—He who enjoys what is offered int he sacrificial fire; visargau—ù; ca—and; tathä—so; hy—indeed; etau—both; nara-näräyaëäu åñé—Nara-Näräyaëa Åñi.

"Ë" means "Lord Nåsiàha", "a" means "the eternal one" or "the Lord who enjoys what is offered in the sacrifical fire", and "ù" means "the Nara-Näräyaëa Åñis".

Text 12

sampralénaç ca ñaö-pürëä
yasmin chabde mahätmäni
paripürëatame säkñät
tena kåñëaù prakértitaù

sampralénaù—entered; ca—and; ñaö—six; pürëä—full; yasmin—in which; chabde—sopund; mahätmäni—the Supreme Personality of Godhead; paripürëatame—perfect and complete; säkñät—directky; tena—by that; kåñëaù—Kåñëa; prakértitaù—is called.

These six letters combine to form the name of the original Supreme Personality of Godhead, who is perfect and complete. That is why this boy is named Kåñëa.

Text 13

çuklo raktas tathä péto
varëo 'syänu-yugaà dhåtaù
dväparänte kaler ädau
bälo 'yaà kåñëatäà gataù

çuklaù—white; raktaù—red; tathä—so; pétaù—yellow; varëaù—colors; asya—of Him; anu-yugam—in each yuga; dhåtaù—held; dväparänte—at the end of Dvapara-yuag; kaleù—of kali-yuga; ädau—at the beginning; bälaù—boy; ayam—this; kåñëatäm—the state of being dark-complexioned Kåñëa; gataù—attains.

In the other yugas He is white, red, or yellow, but at the end of Dväpara-yuga and the beginning of Kali-yuga, this boy becomes dark-complexioned (kåñëa).

Texts 14 and 15

tasmät kåñëa iti khyäto
nämnäyaà nanda-nandanaù

vasavaç cendriyäëéti
tad devaç citta eva hi
tasmin yaç ceñöate so 'pi
väsudeva iti småtaù

tasmät—therefore; kåñëa—Kåñëa; iti—thus; khyätaù—named; nämnä—by the name; ayam—He; nanda-nandanaù—the son of Nanda; vasavaç—the Vasus; ca—and; indriyäëi—the senses; iti—thus; tat—that; devaç—Lord; citta—in the heart; eva—indeed; hi—indeed; tasmin—in that; yaç—who; ceñöate—acts; saù—He; api—indeed; väsudeva—väsudeva; iti—thus; småtaù—remembered.

That is why Nanda's son has the name Kåñëa. Because He is the Lord (deva) that rules over the eight vasus (the heart, mind, intelligence, and the five senses), He is also called Väsudeva.

Text 16

våñabhänu-sutä rädhä
yä jäta kérti-mandire
tasyäù patir ayaà säkñät
tena rädhä-patiù småtaù

våñabhänu-sutä—King Våñabhänu's daughter; rädhä—Rädhä; yä—who; jäta—is born; kérti-mandire—in Kérti's palace; tasyäù—of Her; patiù—the Lord; ayam—He; säkñät—directly; tena—by Him; rädhä-patiù—the Lord of Rädhä; småtaù—remembered.

Because He is the husband (pati) of King Våñabhänu's daughter Rädhä, who was born in the palace of Kérti-devé, He is also called Rädhä-pati.

Text 17

paripürëatamaù säkñäc
chré-kåñëo bhagavän svayam
asaìkhya-brahmäëòa-patir
goloke dhämni räjate

paripürëatamaù—perfect and complete; säkñäc—directly; chré-kåñëaù—Çré Kåñëa; bhagavän—the Supreme Personality of Godhead; svayam—Himself; asaìkhya—countless; brahmäëòa—of universes; patiù—the master; goloke—in Goloka; dhämni—in the abode; räjate—is gloriously manifested.

Çré Kåñëa is the original Supreme Personality of Godhead. He is perfect and complete. He is the master of countless universes. In the transcendental abode of Goloka He shines with transcendental glory.

Text 18

so 'yaà tava çiçur jäto
bhärävataraëäya ca
kaàsädénäà vadhärthäya
bhaktänäà pälanäya ca

saù—He; ayam—that very person; tava—of you; çiçuù—the son; jätaù—born; bhärävataraëäya—to relieve the burden; ca—and; kaàsädénäm—of the demons headed by Kaàsa; vadhärthäya—for killing; bhaktänäm—of the devotees; pälanäya—for protection; ca—and.

In order to relieve the earth of its burden, kill the demons headed by Kaàsa, and protect the devotees, the original Supreme Personality of Godhead has now become your son.

Text 19

anantäny asya nämäni
veda-guhyäni bhärata
léläbhiç ca bhaviñyanti
tat-karmasu na vismayaù

anantäni—endless; asya—of Him; nämäni—names; veda-guhyäni—hidden from the Vedas; bhärata—O descendent of Bharata; léläbhiç—with pastimes; ca—and; bhaviñyanti—will be; tat-karmasu—in His deeds; na—not; vismayaù—wonder.

O descendent of Bharata, His names are endless. His names are hidden even from the Vedas. His transcendental pastimes will show what His names are. Do not be surprised by them.

Text 20

iti çrutvätmaje gopäù
sandehaà na karomy aham
veda-väkyaà brahma-vacaù
pramäëaà hi mahé-tale

iti—thus; çrutvä—hearing; atmaje—about his son; gopäù—the gopas; sandeham—doubt; na—not; karomy—did; aham—I; veda-väkyam—the words of the Vedas; brahma-vacaù—the words of a brähmaëa; pramäëam—evidence; hi—indeed; mahé-tale—on the earth.

When I heard Garga Muni say this about my son, I did not doubt his words. The words of the Vedas and the words of a brähmaëa are the final proof of what is true in this world.

Text 21

çré-gopä ücuù

yady ägatas tava gåhe
gargäcäryo mahä-muniù
tat-kñaëe näma-karaëe
nähüta jïätayas tvayä

çré-gopäù ücuù—the gopas said; yady—if; ägataù—come; tava—of you; gåhe—in thebhome; gargacaryaù—Garga Muni; mahä-muniù—the great sage; tat-kñaëe—at that moment; näma-karane—in the name-giving ceremony; na—not; ähütä—called; jïätayaù—relatives; tvayä—by you.

Ther gopas said: If the great sage Garga Muni actually came to your home and performed the name-giving ceremony, why did you not call your relatives to come and witness it?

Text 22

sva-gåhe näma-käraëaà
bhavatä ca kåtaà çiçoù
tava caitädåçé rétir
guptaà sarvaà gåhe 'pi yat

sva-gåhe—in the home; näma-käraëam—the name-giving ceremony; bhavatä—by you; ca—and; kåtam—done; çiçoù—of the child; tava—of you; ca—and; etädåçé—like this; rétiù—method; guptam—hidden; sarvam—all; gåhe—in the home; api—even; yat—what.

You kept the name-giving ceremony a secret even when it was performed in your own home!

Text 23

çré-närada uväca

evaà vadantas te gopä
nirgatä nanda-mandirät
våñabhänu-varaà jagmuù
krodha-pürita-vigrahäù

çré-näradaù uväca—Çré Närada said; evam—thus; vadantaù—speaking; te—the; gopä—gopas; nirgatä—left; nanda-mandirät—from Nanda's palace; våñabhänu-varam—to King Våñabhänu; jagmuù—went; krodha-pürita-vigrahäù—their bodies filled with anger.

Çré Närada said: Their bodies filled with anger as they spoke these words, the gopas left Nanda's palace and went to King Våñabhänu.

Text 24

våñabhänu-varaà säkñän
nanda-räja-sahäyakam
prähur gopa-gaëäù sarve
jïäter mada-samanvitäù

våñabhänu-varam—to King Våñabhänu; säkñän—directlky; nanda-räja-sahäyakam—King Nanda's assistant; prähuù—said; gopa-gaëäù—the gopas; sarve—all; jïäteù—for their relative; mada-samanvitäù—filled with anger.

Filled with anger for their kinsman Nanda, all the gopas spoke to Nanda's friend, King Våñabhänu.

Text 25

çré-gopä ücuù

våñabhänu-vara tvaà vai
jïäti-mukhyo mahä-manäù
nanda-räjaà tyaja jïäter
he gopeçvara bhü-pate

çré-gopäù ücuù—the gopas said; våñabhänu-vara—O King Våñabhänu; tvam—you; vai—indeed; jïäti-mukhyaù—the best of the family; mahä-manäù—noble-hearted; nanda-räjam—King Nanda; tyaja—reject; jïäteù—of the relative; he—O; gopeçvara—king of the gopas; bhü-pate—O king.

The gopas said: O King Våñabhänu, you have a noble heart. You are the best person in our community. O king, O leader of the gopas, you should sever your ties of friendship with King Nanda.

Text 26

çré-våñabhänu-vara uväca

ko doño nanda-räjasya
jïätes tvaà santyajämy aham
gopeñöo jïäti-mukuöo
nanda-räjo mama priyaù

çré-våñabhänu-vara uväca—King Våñabhänu said; kaù—what?; doñaù—is the fault; nanda-räjasya—of King Nanda; jïäteù—of the kinsman; tvam—you; santyajämy—I shall abandon; aham—I; gopeñöaù—worshiped by the gopas; jïäti—of the family; mukuöaù—the crown; nanda-räjaù—King Nanda; mama—to me; priyaù—dear.

Çré Våñabhänu said: What wrong has King Nanda done that I should sever my ties of friendship with him? King Nanda is worshiped by the gopas. He is the crown that gloriously decorates our community. He is my dear friend.

Text 27

çré-gopä ücuù

na cet tyajasi taà räjaàs
tyajämas tväà vrajaukasaù
tvad-gåhe vardhitä kanyo-
dvaha-yogyä mahä-mune

çré-gopäù ücuù—the gopas said; na—not; cet—if; tyajasi—you reject; tam—him; räjaàù—O king; tyajämaù—we reject; tväm—you; vrajaukasaù—the residents of Vraja; tvad-gåhe—in your home; vardhitä—increased; kanyä—of the daughter; udvaha—for marriage; yogyä—suitable; mahä-mune—O thoughtful one.

The gopas said: O king, if you do not sever your ties of friendship with him, we, the people of Vraja, will sever our ties of friendship with you. O thoughtful one, in your home you have a grown-up daughter of marriageable age.

Text 28

bhavatä jïäti-mukhyena
sampad-unmada-sälinä
na dattä vara-mukhyäya
kaluñaà tava vidyate

bhavatä—by you; jïäti-mukhyena—the first person in the community; sampad-unmada-sälinä—mad with opulence; na—not; dattä—given; vara-mukhyäya—to a bridegroom; kaluñam—fault; tava—of you; vidyate—will be.

If you, the first person in our community, who have now become maddened with your wealth and opulences, find yourself unable to give Her in marriage to a suitable bridegroom, the fault will be yours alone.

Text 29

adya tvaà jïäti-sambhrañöam
påthäì manyämahe nåpa
na cec chéghraà nanda-räjam
tyaja tyaja mahä-mate

adya—now; tvam—you; jïäti—from the community; sambhrañöam—fallen; påthän—specific; manyämahe—we think; nåpa—O king; na—not; cec—if; chéghram—for a long time; nanda-räjam—King nanda; tyaja—reject; tyaja—reject; mahä-mate—O noble-hearted one.

If you do not for a long time sever your ties of friendship with King Nanda, we will ostracize you from our community. O noble-hearted one, reject, reject King Nanda.

Text 30

çré-våñabhänu-vara uväca

gargasya väkyaà he gopä
vadiñyämi samähitaù
yena gopa-gaëä yüyaà
bhavatäçu gata-vyathäù

çré-våñabhänu-vara uväca—King Våñabhänu said; gargasya—of Garga; väkyam—the words; he—O; gopä—gopas; vadiñyämi—I will tell; samähitaù—careful; yena—by which; gopa-gaëä—O gopas; yüyam—you; bhavata—will become; äçu—at once; gata-vyathäù—free of anxiety.

Çré Våñabhänu said: O gopas, I will repeat for you Garga Muni's words. Those words will make you free of all these anxieties. Garga Muni said:

Text 31

asaìkhya-brahmäëòa-patir
golokeçaù parät paraù
tasmät paro varo nästi
jäto nanda-gåhe çiçuù

asaìkhya-brahmäëòa-patiù—the master of countless universes; golokeçaù—themaster of Goloka; parät—than the greatest; paraù—greater; tasmät—than Him; paro varaù—greate; na—not; asti—is; jätaù—born; nanda-gåhe—in nanda's home; çiçuù—the boy.

The boy that was born in Nanda's home is the master of countless universes. He is the master of Goloka. He is greater than the greatest. No one is greater than Him.

Text 32

bhuvo bhärävatäräya
kaàsädénäà vadhäya ca
brahmaëä prärthitaù kåñëo
babhüva jagaté-tale

bhuvaù—of the earth; bhärävatäräya—to remove the burden; kaàsädénäm—beginning with Kaàsa; vadhäya—for killing; ca—and; brahmaëä—by Brahmä; prärthitaù—requested; kåñëaù—Kåñëa; babhüva—became; jagaté-tale—on the earth.

On the demigod Brahmä's request, Kåñëa came to this universe to remove the earth's burden and kill the demons headed by Kaàsa.

Text 33

çré-kåñëa-paööa-räjïé yä
goloke rädhikäbhidhä
tvad-gåhe so 'pi saïjätä
tvaà na jänäsi täà paräm

çré-kåñëa-paööa-räjïé—Çré Kåñëa's frist queen; yä—who; goloke—in Goloka; rädhikäbhidhä—named Rädhä; tvad-gåhe—in your home; saù—He; api—also; saïjätä—born; tvam—you; na—not; jänäsi—know; tam—that; param—great.

Çré Rädhä, who in the realm of Goloka is Çré Kåñëa's first queen, has taken birth in your home. You do not know how exalted She is.

Text 34

ahaà na kärayiñyämi
viväham anayor nåpa
tayor viväho bhavitä
bhäëòére yamunä-taöe

aham—I; na—not; kärayiñyämi—will arrange; viväham—the marriage; anayoù—of Them; nåpa—O king; tayoù—of Them; vivähaù—the marriage; bhavitä—will be; bhäëòire—in Bhandiravana; yamunä—of the Yamunä; taöe—on the shore.

I will not arrange the marriage of Rädhä and Kåñëa. They will be married in Bhäëòéravan forest by the Yamunä's shore.

Text 35

våndävana-samépe ca
nirjane sundare sthale
parameñöhé samägatya
vivähaà kärayiñyati

våndävana-samépe—near Våndävana forest; ca—and; nirjane—in a secluded spot; sundare—beautiful; sthale—place; parameñöhé—the demigod Brahmä; samägatya—coming; viväham—the marriage; kärayiñyati—will perform.

In a beautiful secluded place near Våndävana forest the demigod Brahmä will perform their wedding.

Text 36

tasmäd rädhäà gopa-varä
viddhy ardhäìgéà parasya ca
loka-cüòä-maëeù säkñäd
räjïéà goloka-mandire

tasmät—therefor3; rädhäm—Rädhä; gopa-varä—O best of gopas; viddhy—know; ardhäìgém—half of the body; parasya—of the Supreme Personality of Godhead; ca—and; loka—of the worlds; cüòä—the crest; maëeù—jewel; säkñät—directly; räjïém—the queen; goloka-mandire—in the palace of Goloka.

O best of the gopas, please understand that, in the palace of Goloka, Rädhä is the first queen of Çré Kåñëa, who is the Supreme Personality of Godhead, the crest jewel of the worlds.

Text 37

yüyaà sarve 'pi gopälä
golokäd ägatä bhuvi
tathä gopé-gaëä gävo
gokule rädhikecchayä

yüyam—you; sarve—all; api—also; gopälä—O gopas; golokät—from Goloka; ägatä—come; bhuvi—in the earth; tathä—so; gopé-gaëä—the gopés; gävaù—the cows; gokule—in Gokula; rädhikä—of Çré Rädhä; icchayä—by the desire.

From Goloka all you gopas have come to the earth. The gopés and cows have also come, by Rädhä's wish from Goloka.

Text 38

evam uktvä gate säkñäd
gargäcärye mahä-munau
tad-dinäd atha rädhäyaà
sandehaà na karomy aham

evam—thus; uktvä—speaking; gate—gone; säkñät—directlky; gargäcärye—Garga Muni; mahä-munau—great sage; tad-dinät—from that day; atha—then; rädhäyam—in Rädhä; sandeham—doubt; na—not; karomy—do; aham—I.

After speaking these words, the great sage Garga Muni left. From that day I have not doubted Rädhä's exalted position.

Text 39

veda-väkyaà brahma-vacaù
pramäëaà hi mahé-tale
iti vaù kathitaà gopäù
kià bhüyaù çrotum icchatha

veda-väkyam—the words of the Vedas; brahma-vacaù—the words of a brähmaëa; pramäëam—evidence; hi—indeed; mahé-tale—on the earth; iti—thus; vaù—by us; kathitam—spoken; gopäù—O gopas; kim—what?; bhüyaù—more; çrotum—to hear; icchatha—do you wish.

The words of the Vedas and the words of a brähmaëa are the final proof of what is true in this world. O gopas, now I have explained all this to you. What more do you wish to hear?

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