(translated by Swami B.V. Giri)<\/p>\n<\/div><\/div><\/div><\/div><\/div>
VERSE 31<\/strong> I worship Govinda, the original Person, who is adorned with a beautiful shimmering peacock feather and whose neck is decorated with a garland of forest-flowers. His two hands hold a flute and are adorned with jewelled ornaments. He is always engaged in loving pastimes, and He eternally manifests His graceful three-fold bending form of \u015ay\u0101masundara.<\/strong><\/p>\n The transcendental abode and the Divine Names beginning with \u2018Govinda\u2019 are found within the \u015bloka<\/em> \u2018cint\u0101ma\u1e47\u012b prakara<\/em>.\u2019 The \u015bloka<\/em>, \u2018ve\u1e47u\u1e41 kva\u1e47vantam\u2019 <\/em>describes His transcendental form, and in this \u015bloka<\/em>, His own nature and playful amorous pastimes that embody sixty-four qualities are described. All those transcendental activities that can be described in relation to madhura-rasa<\/em> are included iwithin these loving amorous pastimes.<\/p>\n VERSE 32<\/strong> I worship Govinda, the original Person, whose form is replete with bliss, consciousness and eternality, and thus it is supremely splendorous. Each of the limbs of that form is endowed with the functions of all the other senses, and at all times He eternally observes, maintains and creates unlimited spiritual and material worlds.<\/strong><\/p>\n An unusual doubt arises in those who are bound by mundane knowledge due to their lack of spiritual taste. After hearing descriptions of k\u1e5b\u1e63\u1e47a-l\u012bl\u0101<\/em>, they think that scholars have fabricated k\u1e5b\u1e63\u1e47a-tattva<\/em> through the power of their imagination based on their mundane experiences. With the objective of removing this doubt which is born from anarthas<\/em>, Brahm\u0101, in this \u015bloka<\/em> and the three following \u015blokas<\/em>,<\/p>\n distinguishes between the two elements of spirit and matter, (cit<\/em> and acit<\/em>) in a scientific way. He endeavours to present an understanding of k\u1e5b\u1e63\u1e47a-l\u012bl\u0101,<\/em> obtained through \u015buddha<\/em>–sam\u0101dhi<\/em> (pure, divine meditation). Brahm\u0101\u2019s intention is to establish K\u1e5b\u1e63\u1e47a\u2019s form as sac-cid-\u0101nanda<\/em> (comprised of eternity, consciousness and bliss). Everything else is always comprised of gross physical darkness. However,<\/p>\n although there are specific differences between the two (spirit and matter), the fundamental principle is that those activities consisting of a spiritual nature are the primary substance. Specification and variagatedness are always present within them. Through these, K\u1e5b\u1e63\u1e47a\u2019s divine abode, divine form, divine name, qualities and pastimes are established. Those pastimes are relished by those who possess pure, transcendental intelligence and are devoid of any connection with m\u0101y\u0101<\/em>. The transcendental abode, the centre of pastimes, which manifests from the cit-\u015bakti<\/em> and is comprised of cint\u0101ma\u1e47i<\/em>, as well as the form of K\u1e5b\u1e63\u1e47a, are all spiritual. Just as m\u0101y\u0101<\/em> is the shadow of the cit-\u015bakti,<\/em> the variegatedness created by m\u0101y\u0101<\/em> is also a perverted reflection of the variegatedness found in transcendence. Therefore, a semblance of spiritual diversity may be observed in this m\u0101yika<\/em> world. Although both varieties are similar, they are mutually exclusive. The degradation of matter is its defect, but the variegatedness of spiritual reality is devoid of any defect.<\/p>\n K\u1e5b\u1e63\u1e47a\u2019s \u0101tm\u0101<\/em> and body are not separate from each other. The \u0101tm\u0101<\/em> and body of the j\u012bva<\/em> who is bound by matter are completely separate. In the spiritual sphere there is no such difference as that between the body and soul, between the limbs and their proprietor, between the attributes and the object possessing them, of this world. Within spiritual nature, there is no distinction between the body and the possessor of the body, the limbs and the possessor of those limbs, the qualities and the possessor of those qualities \u2013 yet there is with the materially incarcerated j\u012bva<\/em>.\u00a0 Although K\u1e5b\u1e63\u1e47a possesses limbs, each limb is fully K\u1e5b\u1e63\u1e47a. All spiritual functions are present within all His limbs. Therefore, He is an indivisible, complete transcendental Reality.<\/p>\n Both the j\u012bv\u0101tm\u0101<\/em> and K\u1e5b\u1e63\u1e47a are inherently spiritual, thus they are identical. However, the difference between the two is that the divine qualities present within the j\u012bv\u0101tm\u0101<\/em> are finite and those that are present within K\u1e5b\u1e63\u1e47a are infinite. These kinds of qualities manifest themselves in a minute proportion when the j\u012bva<\/em> attains his pure transcendental svar\u016bpa<\/em>. By the mercy of K\u1e5b\u1e63\u1e47a, when the power of knowledge and bliss appear in the j\u012bva<\/em>, he attains unlimited perfections that are similar to the Lord. However, because He possesses some specific attributes, K\u1e5b\u1e63\u1e47a always remains worshippable to all. Four specific qualities are not manifest within the Lord of Paravyoma (N\u0101r\u0101ya\u1e47a) or the puru\u1e63\u0101vat\u0101ras<\/em>.\u00a0 Not even Gir\u012b\u015ba (\u015aiva) and other Devat\u0101s possess them \u2013 what to speak of the j\u012bvas<\/em>?<\/p>\n VERSE 33<\/strong> I worship Govinda, the original Person, who is inaccessible, even to the Vedas<\/em>, but is attainable by pure bhakti<\/em>. He is without a second, infallible, without beginning, with unlimited forms, primeval, and the most ancient personality, yet He is always beautiful, possessing fresh youth.<\/strong><\/p>\n Advaita<\/em> (one without a second) means advaya-j\u00f1\u0101na-akha\u1e47\u1e0da-tattva<\/em> (the undivided Absolute Truth who is one without a second). Even though the effulgence of the unlimited Brahman emanates from Him and He appears as His Param\u0101tm\u0101 expansion, He is akha\u1e47\u1e0da<\/em> (undivided). Acyuta <\/em>(infallible) means that even though He externally manifests millions of avat\u0101ras<\/em> as His sv\u0101\u1e41\u015bas<\/em> (personal expansions), and infinitely unlimited j\u012bvas<\/em> manifest from Him as vibhinn\u0101\u1e41\u015bas<\/em> (separated expansions), He is supremely complete. Even after creating His pastimes of birth etc., He is an\u0101di <\/em>(without beginning). Although He withdraws His pastimes, He is ananta<\/em> (unlimited). Despite being an\u0101di<\/em>, He displays a beginning (\u0101dya<\/em>) in His manifest pastimes such as His birth etc. Also, though He is actually an eternal personality, He eternally possesses fresh youth. The main point is that although He has so many contradictory qualities, all these attributes are harmonised through his acintya-\u015bakti <\/em>(inconceivable potency). This is His spiritual nature \u2013 in other words, His nature specifically differs from that which is mundane.<\/p>\n His beautiful, dark, three-fold bending form which carries the flute is always endowed with youth and He transcends the degradation of time and space that is present in m\u0101y\u0101<\/em>. The spiritual abode is devoid of past and future \u2013 only the spiritual present exists. The division between an object and it\u2019s qualities, which is present in the fluctuating material plane, is not present in spiritual activities. Thus, all those qualities that seem to be contradictory according to an intelligence limited by the m\u0101yik\u0101<\/em> space and time of the mundane world, exist in the spiritual world in a compatible and excellent way. How does the j\u012bva<\/em> experience such an unprecedented existence? The mundane intellectual function of the j\u012bva<\/em> is always contaminated by the defects of time and space and he is incapable of relinquishing this m\u0101yika<\/em> conception. If the intellectual function cannot perceive transcendence, then which function can experience pure spiritual variagatedness? In response, Brahm\u0101 states that spiritual activities are inaccessible to the Vedas. <\/em>The Vedas<\/em> originate from sound, and sound originates from material nature. Therefore, the Vedas<\/em> cannot directly reveal the transcendental Goloka. When the Vedas<\/em> are imbued with the cit-\u015bakti,<\/em> they can say something about this subject matter. However, a j\u012bva<\/em> can experience Goloka through the influence of the samvit-\u015bakti <\/em>when it combines with hl\u0101din\u012b<\/em>, the essence of the cit-\u015bakti<\/em> (which arises as the tendency for bhakti<\/em> within the j\u012bva<\/em>). The function of hl\u0101din\u012b<\/em> in bhakti<\/em> is infinite. It is comprised of pure transcendental knowledge. This knowledge, combined with bhakti<\/em>, reveals the reality of Goloka \u2013 in other words, such knowledge does not identify itself as a separate reality, but as acquainted with exclusive bhakti<\/em>.<\/p>\n VERSE 34<\/strong> I worship Govinda, the original Person, the mere tips of whose lotus feet are achieved by those yog\u012bs<\/em> who practice pr\u0101\u1e47\u0101y\u0101ma<\/em>, the path of regulating the breath, who desire that Reality who transcends mundane thought, and the great sages who reject whatever is unnecessary to attain the non-differentiated Brahman by following the path of contemplating j\u00f1\u0101na<\/em> for hundreds of millions of years.<\/strong><\/p>\n Relishing pure bhakti<\/em> is the attainment of Govinda\u2019s lotus feet. After hundreds of millions of years, the a\u1e63\u1e6d\u0101\u1e45ga-yog\u012bs <\/em>achieve kaivalya<\/em> (oneness) through the method of sam\u0101dhi.<\/em> The great sages following the philosophy of Advaitav\u0101da,<\/em> who also sit for a similar period of time, contemplate matter and spirit and reject m\u0101yika<\/em> elements one by one, saying, \u201cNot this, not this!\u201d \u2013 eventually they achieve absorption into the non-differentiated Brahman (brahma-laya<\/em>) who transcends m\u0101y\u0101<\/em> and whom they consider to be devoid of all qualities. That is merely the outer region of the tips of K\u1e5b\u1e63\u1e47a\u2019s lotus feet, and not the lotus feet themselves. The main point is that kaivalya<\/em> and brahma<\/em>–laya<\/em> are situated between\u00a0 the m\u0101yika<\/em> world and the spiritual world. This is because without crossing beyond these two states (kaivalya<\/em> and brahma<\/em>–laya<\/em>), one can never achieve the variegatedness of spiritual qualities. All these states are merely the absence of misery that appears in connection with m\u0101y\u0101<\/em> \u2013 they are not happiness. Even if the absence of such suffering is said to be some amount of \u2018happiness,\u2019\u00a0 it is very little and insignificant. Eliminating the material condition is not enough. However, true benefit is the establishment of the j\u012bva\u2019s<\/em> transcendental state. This is only found by the mercy of the spiritual nature of bhakti \u2013 <\/em>not through the path of dry mental speculation.<\/p>\n VERSE 35<\/strong> I worship Govinda, the original Person, who is one Reality as there is no difference between the potency and the possessor of the potency. In the creation of millions of universes, His potency remains inseparable. All the universes exist within Him and simultaneously He is fully present in each atom.<\/strong><\/p>\n There is one supreme element of transcendence that exists within K\u1e5b\u1e63\u1e47a, which is different from the m\u0101yika<\/em> concept. By His own desire He creates unlimited universes through His acintya-\u015bakti<\/em>. The entire world is a transformation of His potency. Moreover, His position is unique. This is because all the spiritual and material worlds are within Him, and simultaneously He is within all the worlds. In fact, He is fully present within every atom in every world. This all-pervading aspect is merely a fragment of K\u1e5b\u1e63\u1e47a\u2019s majesty. Yet in spite of His all-pervading nature, He is fully present everywhere with a medium-sized form \u2013 that is His spiritual power, which is beyond this world. By this consideration, the doctrine of acintya-bhed\u0101bheda<\/em> (simultaneous oneness and difference) is accepted, and all corrupt theories such as m\u0101y\u0101v\u0101da<\/em> etc. are rejected.<\/p>\n VERSE 36<\/strong> I worship Govinda, the original Person whose form is glorified by those persons whose hearts are imbued with devotional ecstasy (bh\u0101va-bhakti<\/em>), who receive forms, praise, location, vehicles and ornaments and praise Him with the mantra-s\u016bktas<\/em> of the Vedas.<\/em><\/strong><\/p>\n Deliberating on bh\u0101va-bhakti<\/em> in rasa<\/em>, there are five types \u2013 \u015b\u0101nta, d\u0101sya, sakhya, v\u0101tsalya<\/em> and \u015b\u1e5b\u1e45gara<\/em>.\u00a0 Devotees who advance to these particular bh\u0101vas<\/em> engage in appropriate regulated service to the form of K\u1e5b\u1e63\u1e47a and finally achieve a suitable situation. According to their rasa<\/em>, they attain a spiritual nature,\u00a0 appropriate glorification, a suitable place of service, a vehicle for coming and going, and all kinds of appropriate divine ornamental qualities that enhance one\u2019s own beauty. Those eligible for \u015b\u0101nta-r\u0101sa<\/em> achieve the abode of Brahman or Param\u0101tm\u0101, the place of tranquility. Those eligible for d\u0101sya-r\u0101sa<\/em> achieve the abode of Vaiku\u1e47\u1e6d\u1e25a, replete with awe and majesty. Those eligible for pure sakhya, v\u0101tsalya and madhura-r\u0101sa<\/em> achieve the abode of Goloka which is situated above Vaiku\u1e47\u1e6dha. In these various places, they obtain all the paraphernalia and ingredients which are appropriate for their particular rasa<\/em>, and they chant the s\u016bktas<\/em> mentioned in the Vedas<\/em>. In some places, when supported by the cit<\/em>–\u015b\u0101kti<\/em>, the Vedas<\/em> speak about Bhagav\u0101n\u2019s l\u012bl\u0101-kath\u0101<\/em> (narratives of His pastimes). In these places, according to their particular qualities, the liberated devotees engage in k\u012brtana<\/em> etc.<\/p>\n VERSE 37<\/strong> I worship Govinda, the original Person, eternally resides in His abode of Goloka and is always absorbed in the rasa<\/em> of divine bliss and consciousness with R\u0101dh\u0101, His own counterpart. She is non-different from Him, the personification of the hl\u0101din\u012b-\u015b\u0101kti, <\/em>and endowed with the sixty-four arts, along with Her personal expansions, the sakh\u012bs<\/em>. Govinda regards them all as His very self.\u00a0<\/strong><\/p>\n Although the potency and the possessor of the potency are identical, through the agency of the hl\u0101din\u012b-\u015bakti<\/em>, R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a eternally reside as two separate forms. That bliss (hl\u0101din\u012b, <\/em>or R\u0101dh\u0101) and consciousness (K\u1e5b\u1e63\u1e47a) both exit as inconceivable \u015b\u1e5b\u1e45gara-rasa<\/em>. Rasa-vibh\u0101va<\/em> (the cause of rasa<\/em>) is twofold \u2013 namely, \u0101lambana<\/em> (supportive) and udd\u012bpana<\/em> (awakening). Within \u0101lambana<\/em> there are two types, namely \u0101\u015braya<\/em> (the recipient) and vi\u1e63aya<\/em> (the object). The \u0101\u015braya<\/em> is R\u0101dhik\u0101 Herself and Her direct expansions, and the vi\u1e63aya<\/em> is K\u1e5b\u1e63\u1e47a Himself. K\u1e5b\u1e63\u1e47a is Govinda, the Lord of Goloka. The counterpart \u0101\u015braya<\/em> of that rasa<\/em> are the gop\u012bs<\/em>. They are with K\u1e5b\u1e63\u1e47a in Goloka in His eternal pastimes.<\/p>\n Nija-r\u016bpatay\u0101<\/em> means they possess all the arts that are revealed by the hl\u0101din\u012b-\u015bakti.<\/em> These arts are sixty-four in number \u2013 n\u1e5btya<\/em> (dance), g\u012bta<\/em> (singing), v\u0101dya<\/em> (playing musical instruments), n\u0101\u1e6dya<\/em> (drama), \u0101lekhya<\/em> (painting), vi\u015be\u1e63aka<\/em>–cchedya<\/em> (painting the body and face), ta\u1e47\u1e0dula<\/em>–kusuma<\/em>–val\u012b<\/em>–vik\u0101ra<\/em> (making designs with rice and flowers), pu\u1e63p\u0101stara\u1e47a<\/em> (making a bed of flowers), da\u015bana<\/em>–vasan\u0101\u1e45ga<\/em>–r\u0101ga<\/em> (creating colours for one\u2019s teeth, clothes and body), ma\u1e47i-bh\u016bmik\u0101-karma <\/em>(decorating the floor with jewels), \u015bayy\u0101-racana <\/em>(covering a bed), udaka-v\u0101dya <\/em>(playing music with pots full of water), udaka-gh\u0101ta <\/em>(the art of splashing with water), citra-yoga <\/em>(applying secret mantras<\/em>), m\u0101lya-grathana-vikalpa <\/em>(preparing and designing garlands) \u015bekhar\u0101p\u012b\u1e0da-yojana <\/em>(setting a tiara on the head), nepathya-yoga <\/em>(art of changing clothes in a dressing room), kar\u1e47ap\u0101tra-bha\u1e45ga <\/em>(decorating the ear), sugandha-yukti <\/em>(the art of applying perfumes), bh\u016b\u1e63a\u1e47a-yojana <\/em>(decorating with ornaments), aindraj\u0101la <\/em>(creating illusions), kaucum\u0101ra <\/em>(the preparation of ointments), hasta-l\u0101ghava <\/em>(sleight of hand), citra-\u015b\u0101k\u0101p\u016bpa-bhak\u1e63ya-vik\u0101ra-kriy\u0101 <\/em>(the art of preparing various vegetables, cakes and other delicious foods), p\u0101naka-rasa-r\u0101g\u0101sava-yojana <\/em>(preparing wonderful drinks), s\u016bc\u012b-v\u0101ya-karma<\/em> (needlework), s\u016btra-kr\u012b\u1e0d\u0101 <\/em>(the art of playing with string), prahelik\u0101 <\/em>(creating puzzles), pratim\u0101l\u0101 <\/em>(the art of reciting a verse and then creating another verse which begins with the same letter that the last verse ended with), durvacaka-yoga <\/em>(reciting verses that are difficult to repeat), pustaka-v\u0101cana <\/em>(reciting from books), n\u0101\u1e6dik\u0101khy\u0101yik\u0101-dar\u015bana<\/em> (enacting short plays and writing them), k\u0101vya-samasy\u0101-p\u016bra\u1e47a <\/em>(solving enigmatic verses), pa\u1e6d\u1e6dik\u0101-vetra-b\u0101\u1e47a-vikalpa<\/em> (making a bow from a strip of cloth and a stick), tarku-karma <\/em>(spinning yarn on a spindle), tak\u1e63a\u1e47a <\/em>(carpentry), v\u0101stu-vidy\u0101<\/em> (expertise in vastu-\u015b\u0101stra<\/em>, or architecture), raupya-ratna-par\u012bk\u1e63\u0101<\/em> (testing silver and gems), dh\u0101tu-v\u0101da <\/em>(metallurgy), ma\u1e47i-r\u0101ga j\u00f1\u0101na <\/em>(tinting jewels with different colours), \u0101kara j\u00f1\u0101na <\/em>(mineralogy), v\u1e5bk\u1e63\u0101yur-veda-yoga<\/em> (expertise in herbal medicines), me\u1e63a-kukku\u1e6da-l\u0101vaka-yuddha-vidhi<\/em> (training rams, cocks and quails for fighting), \u015buka-\u015b\u0101rik\u0101-pral\u0101pana <\/em>(teaching male and female parrots how to speak and answer humans), uts\u0101dana <\/em>(healing others with ointments), ke\u015ba-m\u0101rjana-kau\u015bala <\/em>(hair dressing), ak\u1e63ara-mu\u1e63\u1e6dik\u0101-kathana <\/em>(guessing what is written in a book without seeing it and what is hidden in another\u2019s fist), mlecchita-kutarka-vikalpa<\/em> (expertise in various foreign philosophies), de\u015ba-bh\u0101\u1e63\u0101-j\u00f1\u0101na<\/em> (knowledge of regional dialects),
\n\u0101lola-candraka-lasad-vanam\u0101lya-va\u1e41\u015b\u012b-
\nratn\u0101\u1e45gada\u1e41 pra\u1e47aya-keli-kal\u0101-vil\u0101sam
\n\u015by\u0101ma\u1e41 tri-bha\u1e45ga-lalita\u1e41 niyata-prak\u0101\u015ba\u1e41
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\na\u1e45g\u0101ni yasya sakalendriya-v\u1e5btti-manti
\npa\u015byanti p\u0101nti kalayanti cira\u1e41 jaganti
\n\u0101nanda-cinmaya-sad-ujjvala-vigrahasya
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\nadvaitam acyutam an\u0101dim ananta-r\u016bpam
\n\u0101dya\u1e41 pur\u0101\u1e47a-puru\u1e63a\u1e41 nava-yauvana\u1e41 ca
\nvede\u1e63u durlabham adurlabham \u0101tma-bhaktau
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\npanth\u0101s tu ko\u1e6di-\u015bata-vatsara-sampragamyo
\nv\u0101yor ath\u0101pi manaso muni-pu\u1e45gav\u0101n\u0101m
\nso ‘py asti yat-prapada-s\u012bmny-avicintya-tattve
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\neko\u2019py asau racayitu\u1e41 jagad-a\u1e47\u1e0da-ko\u1e6di\u1e41
\nyac-chaktir asti jagad-a\u1e47\u1e0da-cay\u0101 yad-anta\u1e25
\na\u1e47\u1e0d\u0101ntara-stha-param\u0101\u1e47u-cay\u0101ntara-stham-
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\nyad-bh\u0101va-bh\u0101vita-dhiyo manuj\u0101s tathaiva
\nsampr\u0101pya r\u016bpa-mahim\u0101sana-y\u0101na-bh\u016b\u1e63\u0101\u1e25
\ns\u016bktair yam eva nigama-prathitai\u1e25 stuvanti
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n
\n\u0101nanda-cinmaya-rasa-pratibh\u0101vit\u0101bhis
\nt\u0101bhir ya eva nija-r\u016bpatay\u0101 kal\u0101bhi\u1e25
\ngoloka eva nivasaty akhil\u0101tma-bh\u016bto
\ngovindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/p>\n