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Sidelong Glance
Sidelong Glance


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I live in a wee house in a crooked wood. My hobbies include idolatry and drinking sizable quantities of tea. I am currently working on spinning myself into a cocoon of wonder. This is me.

KRSNA


Hare Krishna
Hare Krishna
Krishna Krishna
Hare Hare
Hare Rama
Hare Rama
Rama Rama
Hare Hare




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71 The crest jewel of all beautiful girls is now manifest deep in Vrndavana forest, a girl who is the devotees’ cintamani jewel, a girl who is a jewel streaming the nectar of great bliss, a girl who with the slightest amorous signal from Her eyebrows bewilders He who is the jewel of Vraja. 72 Sri Radha, whose waves of sidelong glances gave birth to many millions of Kamadevas proudly standing with twanging archers’ bows, and who, in the first entrance of youth has become wonderful and glorious with limitless floods of the greatest sweetness, is our queen. 73 Brahma, Siva, and the demigods are not qualified to place on their heads even a single particle of dust from Radha’s feet. Even so, they who take shelter of the gopis in the course of time eventually attain Sri Radha, who is the great treasure of the nectar ocean of love. O destiny, I bow down before you. 74 Let the affectionate relatives stay far away. Let the friends and servants stay far away. How can anyone approach? In a forest grove King Vrsabhanu’s daughter now enjoys pastimes with Her passionate lover. Standing at the doorway, I, Her dear maidservant, will hear the tinkling of the ornaments at Her waist. 75 O Sri Radha, in my heart may I always see in meditation the softness of Your fair limbs, the sweetness of Your smile, the longness of the corners of Your eyes, the heaviness of Your breasts, the slenderness of Your waist, the slow grace of Your steps, the broadness of Your hips, the curve of Your eyebrows, the redness of Your bimba-fruit lips, and the coolness of the nectar in Your heart.

71 The crest jewel of all beautiful girls is now manifest deep in Vrndavana forest, a girl who is the devotees’ cintamani jewel, a girl who is a jewel streaming the nectar of great bliss, a girl who with the slightest amorous signal from Her eyebrows bewilders He who is the jewel of Vraja.


72 Sri Radha, whose waves of sidelong glances gave birth to many millions of Kamadevas proudly standing with twanging archers’ bows, and who, in the first entrance of youth has become wonderful and glorious with limitless floods of the greatest sweetness, is our queen.


73 Brahma, Siva, and the demigods are not qualified to place on their heads even a single particle of dust from Radha’s feet. Even so, they who take shelter of the gopis in the course of time eventually attain Sri Radha, who is the great treasure of the nectar ocean of love. O destiny, I bow down before you.


74 Let the affectionate relatives stay far away. Let the friends and servants stay far away. How can anyone approach? In a forest grove King Vrsabhanu’s daughter now enjoys pastimes with Her passionate lover. Standing at the doorway, I, Her dear maidservant, will hear the tinkling of the ornaments at Her waist.


75 O Sri Radha, in my heart may I always see in meditation the softness of Your fair limbs, the sweetness of Your smile, the longness of the corners of Your eyes, the heaviness of Your breasts, the slenderness of Your waist, the slow grace of Your steps, the broadness of Your hips, the curve of Your eyebrows, the redness of Your bimba-fruit lips, and the coolness of the nectar in Your heart.













The princes were eager for a fight. They stood vigilantly by Viśvāmitra’s side as he sat silently meditating upon the sacrificial hymns. Rāma leaned on his great bow, which stood almost as tall as Him. Lakṣman held in His hand a shining blue sword, its golden handle impressed with bright gems.As the sixth night approached and the final rituals were being performed, the sacrificial fire suddenly blazed forth furiously. A loud clamor came from the sky, which was covered over by clouds. Swooping down upon that sacrifice, the two Rākṣasa demons Maricha and Subahu, appeared from the sky. They were accompanied by their fierce and terrible looking followers. As they spread their sorcery, torrents of blood and pus, as well as large pieces of flesh, fell upon the altar. Blazing fires sprang from the earth and hot coals flew everywhere.Shrieking horribly, the Rākṣasas danced about, wreaking havoc. The hermits fell back, but this time they were not fearful. Viśvāmitra quickly stood up. It was time for these evil beings to receive their just deserts. They had defiled his sacrifice once too often. They would not do so again. Gathering the other ascetics, Viśvāmitra moved aside and ordered Rāma to attack the Rākṣasas.Rāma became infuriated upon seeing the scene of devastation. He rushed forward toward the Rākṣasas, calling to His brother, “Watch now as I scatter these wicked demons who feed on raw flesh.”Even as he spoke, Rāma continuously worked His bow. He sent swift arrows in all directions. The Rākṣasas were stunned; they had not expected any resistance. Some of them closed quickly on Rāma, covering Him on all sides. Rāma released arrows with deadly accuracy and speed. The Rākṣasas were cut to pieces. Rāma looked for Maricha. Seeing his huge form nearby, tearing at the sacrificial altar, Rāma invoked a celestial weapon. He placed it on His bow and, although still feeling furious, he calmly said to Lakṣman. “I shall release the Manava weapon, presided over by the father of the gods, Manu.”Rāma angrily fired His weapon at the fearsome, roaring Maricha. The demon was struck by the mighty missile and he was lifted and flung a distance of eight hundred miles, landing in the ocean. Although reeling and struck senseless by Rāma’s arrow, Maricha was not killed. Rāma looked at Lakṣman. “See the force of that weapon, My brother. It easily hurled the demon to a vast distance.”Rāma and Lakṣman continuously discharged flaming arrows at the other Rākṣasas. Imbued with mystic power one arrow expanded into thousands. It appeared as if a continuous line of shafts was leaving Rāma’s bow, so fast was His movement. The Rākṣasas screamed in pain. Some of them vanished and others fell dead on the ground. Some entered the earth while others flew into the sky.Regrouping, a large number of the demons rushed down from the sky towards the princes. They hurled lances, iron maces, massive rocks and blazing coals. Rāma and Lakṣman stood firm, parrying that shower of weapons with Their arrows. Tightly grasping His golden bow, Rāma said to His brother, “Fear not Lakṣman, for I shall now swiftly deal with these blood-sucking demons. They are wicked and merciless and always given to sinful acts. This indeed shall be the last sacrifice they defile.”Having said this to His brother, Rāma moved with agility, evading the rocks thrown by the demons. He invoked the weapon presided over by the god of fire, Agni. Fired from Rāma’s fully extended bow, the weapon hit the Rākṣasa Subahu full upon the chest. His heart torn apart, he fell dead on the ground like an uprooted tree. Rāma then invoked the Vāyu-astra, the powerful wind weapon. He fired it and a roaring gale went towards the Rākṣasas. They were blown away like so many pieces of dust and debris. Those who were not killed by that weapon fled for their lives.

The princes were eager for a fight. They stood vigilantly by Viśvāmitra’s side as he sat silently meditating upon the sacrificial hymns. Rāma leaned on his great bow, which stood almost as tall as Him. Lakṣman held in His hand a shining blue sword, its golden handle impressed with bright gems.

As the sixth night approached and the final rituals were being performed, the sacrificial fire suddenly blazed forth furiously. A loud clamor came from the sky, which was covered over by clouds. Swooping down upon that sacrifice, the two Rākṣasa demons Maricha and Subahu, appeared from the sky. They were accompanied by their fierce and terrible looking followers. As they spread their sorcery, torrents of blood and pus, as well as large pieces of flesh, fell upon the altar. Blazing fires sprang from the earth and hot coals flew everywhere.

Shrieking horribly, the Rākṣasas danced about, wreaking havoc. The hermits fell back, but this time they were not fearful. Viśvāmitra quickly stood up. It was time for these evil beings to receive their just deserts. They had defiled his sacrifice once too often. They would not do so again. Gathering the other ascetics, Viśvāmitra moved aside and ordered Rāma to attack the Rākṣasas.

Rāma became infuriated upon seeing the scene of devastation. He rushed forward toward the Rākṣasas, calling to His brother, “Watch now as I scatter these wicked demons who feed on raw flesh.”

Even as he spoke, Rāma continuously worked His bow. He sent swift arrows in all directions. The Rākṣasas were stunned; they had not expected any resistance. Some of them closed quickly on Rāma, covering Him on all sides. Rāma released arrows with deadly accuracy and speed. The Rākṣasas were cut to pieces. Rāma looked for Maricha. Seeing his huge form nearby, tearing at the sacrificial altar, Rāma invoked a celestial weapon. He placed it on His bow and, although still feeling furious, he calmly said to Lakṣman. “I shall release the Manava weapon, presided over by the father of the gods, Manu.”

Rāma angrily fired His weapon at the fearsome, roaring Maricha. The demon was struck by the mighty missile and he was lifted and flung a distance of eight hundred miles, landing in the ocean. Although reeling and struck senseless by Rāma’s arrow, Maricha was not killed. Rāma looked at Lakṣman. “See the force of that weapon, My brother. It easily hurled the demon to a vast distance.”

Rāma and Lakṣman continuously discharged flaming arrows at the other Rākṣasas. Imbued with mystic power one arrow expanded into thousands. It appeared as if a continuous line of shafts was leaving Rāma’s bow, so fast was His movement. The Rākṣasas screamed in pain. Some of them vanished and others fell dead on the ground. Some entered the earth while others flew into the sky.

Regrouping, a large number of the demons rushed down from the sky towards the princes. They hurled lances, iron maces, massive rocks and blazing coals. Rāma and Lakṣman stood firm, parrying that shower of weapons with Their arrows. Tightly grasping His golden bow, Rāma said to His brother, “Fear not Lakṣman, for I shall now swiftly deal with these blood-sucking demons. They are wicked and merciless and always given to sinful acts. This indeed shall be the last sacrifice they defile.”

Having said this to His brother, Rāma moved with agility, evading the rocks thrown by the demons. He invoked the weapon presided over by the god of fire, Agni. Fired from Rāma’s fully extended bow, the weapon hit the Rākṣasa Subahu full upon the chest. His heart torn apart, he fell dead on the ground like an uprooted tree. Rāma then invoked the Vāyu-astra, the powerful wind weapon. He fired it and a roaring gale went towards the Rākṣasas. They were blown away like so many pieces of dust and debris. Those who were not killed by that weapon fled for their lives.







One legend relates the story of how Shiva protected Markandeya from the clutches of death, personified as Yama. Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 12. Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his aniconic form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came in person to take away Markandeya’s life, and sprung his noose around the young sage’s neck. By accident or fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter known also as Kalantaka (“Ender of Death”). This was said to have happened in Thirukkadavoor in Tamilnadu.

One legend relates the story of how Shiva protected Markandeya from the clutches of death, personified as Yama.

Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 12.

Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his aniconic form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came in person to take away Markandeya’s life, and sprung his noose around the young sage’s neck. By accident or fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter known also as Kalantaka (“Ender of Death”). This was said to have happened in Thirukkadavoor in Tamilnadu.




ami hi tvam sura-sangha visanti kecid bhitah pranjalayo grnanti svastity uktva maharsi-siddha-sanghah stuvanti tvam stutibhih puskalabhih TRANSLATION All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns. PURPORT The demigods in all the planetary systems feared the terrific manifestation of the universal form and its glowing effulgence and so prayed for protection. rudraditya vasavo ye ca sadhya visve ‘svinau marutas cosmapas ca gandharva-yaksasura-siddha-sangha viksante tvam vismitas caiva sarve TRANSLATION The different manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers and the Gandharvas, the Yaksas, Asuras, and all perfected demigods are beholding You in wonder. rupam mahat te bahu-vaktra-netram maha-baho bahu-bahuru-padam bahudaram bahu-damstra-karalam drstva lokah pravyathitas tathaham TRANSLATION O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I. nabhah-sprsam diptam aneka-varnam vyattananam dipta-visala-netram drstva hi tvam pravyathitantar-atma dhrtim na vindami samam ca visno TRANSLATION O all-pervading Visnu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid. damstra-karalani ca te mukhani drstvaiva kalanala-sannibhani diso na jane na labhe ca sarma prasida devesa jagan-nivasa TRANSLATION O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

ami hi tvam sura-sangha visanti 
kecid bhitah pranjalayo grnanti 
svastity uktva maharsi-siddha-sanghah 
stuvanti tvam stutibhih puskalabhih

TRANSLATION

All the demigods are surrendering and entering into You. They are very much afraid, and with folded hands they are singing the Vedic hymns.

PURPORT

The demigods in all the planetary systems feared the terrific manifestation of the universal form and its glowing effulgence and so prayed for protection.



rudraditya vasavo ye ca sadhya 
visve ‘svinau marutas cosmapas ca 
gandharva-yaksasura-siddha-sangha 
viksante tvam vismitas caiva sarve

TRANSLATION

The different manifestations of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two Asvis, the Maruts, the forefathers and the Gandharvas, the Yaksas, Asuras, and all perfected demigods are beholding You in wonder.



rupam mahat te bahu-vaktra-netram 
maha-baho bahu-bahuru-padam 
bahudaram bahu-damstra-karalam 
drstva lokah pravyathitas tathaham

TRANSLATION

O mighty-armed one, all the planets with their demigods are disturbed at seeing Your many faces, eyes, arms, bellies and legs and Your terrible teeth, and as they are disturbed, so am I.



nabhah-sprsam diptam aneka-varnam 
vyattananam dipta-visala-netram 
drstva hi tvam pravyathitantar-atma 
dhrtim na vindami samam ca visno

TRANSLATION

O all-pervading Visnu, I can no longer maintain my equilibrium. Seeing Your radiant colors fill the skies and beholding Your eyes and mouths, I am afraid.



damstra-karalani ca te mukhani 
drstvaiva kalanala-sannibhani 
diso na jane na labhe ca sarma 
prasida devesa jagan-nivasa

TRANSLATION

O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.




evam etad yathattha tvam atmanam paramesvara drastum icchami te rupam aisvaram purusottama TRANSLATION O greatest of all personalities, O supreme form, though I see here before me Your actual position, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours. PURPORT The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Krsna, but in order to convince others in the future who may think that Krsna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna’s asking the Lord’s permission is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. But He can understand also that Arjuna wants to see the universal form to convince others. He did not have any personal desire for confirmation. Krsna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God. The people, therefore, should be careful; one who claims to be Krsna should be prepared to show his universal form to confirm his claim to the people. manyase yadi tac chakyam maya drastum iti prabho yogesvara tato me tvam darsayatmanam avyayam TRANSLATION If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal Self. PURPORT It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krsna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krsna’s inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogesvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krsna. He does not give Krsna orders. Krsna is not obliged to reveal Himself to anyone unless one surrenders fully in Krsna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krsna. sri-bhagavan uvaca pasya me partha rupani sataso ‘tha sahasrasah nana-vidhani divyani nana-varnakrtini ca TRANSLATION The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea. PURPORT Arjuna wanted to see Krsna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krsna is manifested and unmanifested. It is not eternally situated in the spiritual sky like Krsna’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krsna in this way, Krsna reveals this form. This universal form is not possible to be seen by any ordinary man. Krsna must give one the power to see it. pasyadityan vasun rudran asvinau marutas tatha bahuny adrsta-purvani pasyascaryani bharata TRANSLATION O best of the Bharatas, see here the different manifestations of Adityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before. PURPORT Even though Arjuna was a personal friend of Krsna and the most advanced of learned men, it was still not possible for him to know everything about Krsna. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krsna reveals these wonderful forms. ihaika-stham jagat krtsnam pasyadya sa-caracaram mama dehe gudakesa yac canyad drastum icchasi TRANSLATION Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely. PURPORT No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything. na tu mam sakyase drastum anenaiva sva-caksusa divyam dadami te caksuh pasya me yogam aisvaram TRANSLATION But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence. PURPORT A pure devotee does not like to see Krsna in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Krsna, Arjuna is told not to change his mind but his vision. The universal form of Krsna is not very important; that will be clear in the verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form.   Devotees who are correctly situated in a transcendental relationship with Krsna are attracted by loving features, not by a godless display of opulences. The playmates of Krsna, the friends of Krsna and the parents of Krsna never want Krsna to show His opulences. They are so immersed in pure love that they do not even know that Krsna is the Supreme Personality of Godhead. In their loving exchange they forget that Krsna is the Supreme Lord. In the Srimad-Bhagavatam it is stated that the boys who play with Krsna are all highly pious souls, and after many, many births they are able to play with Krsna. Such boys do not know that Krsna is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krsna’s statement so that in the future people could understand that Krsna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of theparampara system. Those who are actually interested to understanding the Supreme Personality of Godhead, Krsna, and who follow in the footsteps of Arjuna should understand that Krsna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.   The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained. sanjaya uvaca evam uktva tato rajan maha-yogesvaro harih darsayam asa parthaya paramam rupam aisvaram TRANSLATION Sanjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

evam etad yathattha tvam 
atmanam paramesvara 
drastum icchami te rupam 
aisvaram purusottama

TRANSLATION

O greatest of all personalities, O supreme form, though I see here before me Your actual position, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.

PURPORT

The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Krsna, but in order to convince others in the future who may think that Krsna is an ordinary person, he desires to see Him actually in His universal form, to see how He is acting from within the universe, although He is apart from it. Arjuna’s asking the Lord’s permission is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. But He can understand also that Arjuna wants to see the universal form to convince others. He did not have any personal desire for confirmation. Krsna also understands that Arjuna wants to see the universal form to set a criterion, for in the future there would be so many imposters who would pose themselves as incarnations of God. The people, therefore, should be careful; one who claims to be Krsna should be prepared to show his universal form to confirm his claim to the people.



manyase yadi tac chakyam 
maya drastum iti prabho 
yogesvara tato me tvam 
darsayatmanam avyayam

TRANSLATION

If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal Self.

PURPORT

It is said that one can neither see, hear, understand nor perceive the Supreme Lord, Krsna, by the material senses. But if one is engaged in loving transcendental service to the Lord from the beginning, then one can see the Lord by revelation. Every living entity is only a spiritual spark; therefore it is not possible to see or to understand the Supreme Lord. Arjuna, as a devotee, does not depend on his speculative strength; rather, he admits his limitations as a living entity and acknowledges Krsna’s inestimable position. Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogesvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Krsna. He does not give Krsna orders. Krsna is not obliged to reveal Himself to anyone unless one surrenders fully in Krsna consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Krsna.




sri-bhagavan uvaca 
pasya me partha rupani 
sataso ‘tha sahasrasah 
nana-vidhani divyani 
nana-varnakrtini ca

TRANSLATION

The Blessed Lord said: My dear Arjuna, O son of Prtha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.

PURPORT

Arjuna wanted to see Krsna in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Krsna is manifested and unmanifested. It is not eternally situated in the spiritual sky like Krsna’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Krsna in this way, Krsna reveals this form. This universal form is not possible to be seen by any ordinary man. Krsna must give one the power to see it.




pasyadityan vasun rudran 
asvinau marutas tatha 
bahuny adrsta-purvani 
pasyascaryani bharata

TRANSLATION

O best of the Bharatas, see here the different manifestations of Adityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before.

PURPORT

Even though Arjuna was a personal friend of Krsna and the most advanced of learned men, it was still not possible for him to know everything about Krsna. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krsna reveals these wonderful forms.




ihaika-stham jagat krtsnam 
pasyadya sa-caracaram 
mama dehe gudakesa 
yac canyad drastum icchasi

TRANSLATION

Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.

PURPORT

No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything.




na tu mam sakyase drastum 
anenaiva sva-caksusa 
divyam dadami te caksuh 
pasya me yogam aisvaram

TRANSLATION

But you cannot see Me with your present eyes. Therefore I give to you divine eyes by which you can behold My mystic opulence.

PURPORT

A pure devotee does not like to see Krsna in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Krsna, Arjuna is told not to change his mind but his vision. The universal form of Krsna is not very important; that will be clear in the verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form. 
  Devotees who are correctly situated in a transcendental relationship with Krsna are attracted by loving features, not by a godless display of opulences. The playmates of Krsna, the friends of Krsna and the parents of Krsna never want Krsna to show His opulences. They are so immersed in pure love that they do not even know that Krsna is the Supreme Personality of Godhead. In their loving exchange they forget that Krsna is the Supreme Lord. In the Srimad-Bhagavatam it is stated that the boys who play with Krsna are all highly pious souls, and after many, many births they are able to play with Krsna. Such boys do not know that Krsna is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krsna’s statement so that in the future people could understand that Krsna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of theparampara system. Those who are actually interested to understanding the Supreme Personality of Godhead, Krsna, and who follow in the footsteps of Arjuna should understand that Krsna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme. 
  The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.




sanjaya uvaca 
evam uktva tato rajan 
maha-yogesvaro harih 
darsayam asa parthaya 
paramam rupam aisvaram

TRANSLATION

Sanjaya said: O King, speaking thus, the Supreme, the Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.










Om Parvat (or Adi Kailash, or Chhota Kailash, or Baba Kailash, or Jonglingkong) is an ancient holy Hindu Himalayan mountain peak at an altitude of 6191 m. It’s part of the Himalayan Range lying in the Darchula district of western Nepal near Sinla pass, similar to Mount Kailash in Tibet.The snow deposition pattern gives the impression of ‘AUM’ (ॐ) written over it, which is a sacred Hindu Mantra or chant. Beautiful ‘Parvati lake’ and ‘Jonglingkong lake’ are situated near Om Parvat. The Jonglingkong lake is sacred like Mansarovar to the Hindus.

Om Parvat (or Adi Kailash, or Chhota Kailash, or Baba Kailash, or Jonglingkong) is an ancient holy Hindu Himalayan mountain peak at an altitude of 6191 m. It’s part of the Himalayan Range lying in the Darchula district of western Nepal near Sinla pass, similar to Mount Kailash in Tibet.

The snow deposition pattern gives the impression of ‘AUM’ (ॐ) written over it, which is a sacred Hindu Mantra or chant. Beautiful ‘Parvati lake’ and ‘Jonglingkong lake’ are situated near Om Parvat. The Jonglingkong lake is sacred like Mansarovar to the Hindus.




66 When, staying in a secluded place, will I become fulfilled as I see Sri Radha and Krsna, even though They are only children, suddenly become teenagers, teenagers enjoying playful joking words and many other pastimes in Vraja Village’s pathways, teenagers who rob the devotees of their hearts? 67 O Radha, I meditate on Your braids decorated with fragrant jasmine flowers, Your forehead anointed with a glistening dot of red sindura, the peerless splendour of Your large eyes, the beautiful moonlight of Your smile, the joyful splendour of Your pure love, and the beauty of Your graceful breasts. 68 A spiritual splendour that bears the name Radha, that is the most sweet, that showers a monsoon of glorious nectar, and that is worshipped in Vraja-mandala by many hundreds of splendid and playful teenage girls more beautiful and glorious than millions of goddesses of fortune, shines in the heart of a very fortunate person, a heart where Sri Radha stays. 69 Glory to the glorious splendour that is filled with the great beauty and playfulness of youth, that has a charming beautiful form filled with deep love and bliss, that plays in the forests of Vraja, that is fair like yellow kasmira and that Vraja’s queen loves in the same way She loves Lord Govinda. 70 Radha, who is tossed to and fro by the great waves in the nectar ocean of bliss and love, who with the great wonder of playful glances from the corners of Her restless reddish eyes enjoys a great festival of pastimes, who is filled with the most wonderful glory of love, and who is the most charming goddess in all the worlds, enjoys pastimes in the palace that is Vrndavana forest.

66 When, staying in a secluded place, will I become fulfilled as I see Sri Radha and Krsna, even though They are only children, suddenly become teenagers, teenagers enjoying playful joking words and many other pastimes in Vraja Village’s pathways, teenagers who rob the devotees of their hearts?


67 O Radha, I meditate on Your braids decorated with fragrant jasmine flowers, Your forehead anointed with a glistening dot of red sindura, the peerless splendour of Your large eyes, the beautiful moonlight of Your smile, the joyful splendour of Your pure love, and the beauty of Your graceful breasts.


68 A spiritual splendour that bears the name Radha, that is the most sweet, that showers a monsoon of glorious nectar, and that is worshipped in Vraja-mandala by many hundreds of splendid and playful teenage girls more beautiful and glorious than millions of goddesses of fortune, shines in the heart of a very fortunate person, a heart where Sri Radha stays.


69 Glory to the glorious splendour that is filled with the great beauty and playfulness of youth, that has a charming beautiful form filled with deep love and bliss, that plays in the forests of Vraja, that is fair like yellow kasmira and that Vraja’s queen loves in the same way She loves Lord Govinda.


70 Radha, who is tossed to and fro by the great waves in the nectar ocean of bliss and love, who with the great wonder of playful glances from the corners of Her restless reddish eyes enjoys a great festival of pastimes, who is filled with the most wonderful glory of love, and who is the most charming goddess in all the worlds, enjoys pastimes in the palace that is Vrndavana forest.




61 O giver of nectar, when will I become Your maidservant? When will You order me to bow down again and again before lotus-dark Krsna, celebrate a nectar festival of touching His feet, and place Your request before Him? When will You order me to carefully clean and arrange the charming forest grove? When will You order me to bring flower garlands, sandal paste, fragrances, pleasant betel nuts and nectar drinks? 62 Ah! A very beautiful girl stays in the groves of Vrndavana forest. With the news of Her nectar beauty She floods the world. Her face is splendid like limitless full moons in autumn. When she gives to someone the happy festival that is service to Her, that festival makes all other goals and means seem very petty and insignificant. 63 When, after pretending to reject Krsna’s proposal, and after with repeated glances indicating where They should meet, will Radha instruct me to tell Krsna, “O king of rascals, Radha is very afraid of You. Do not think She will enter that kadamba grove without a companion?” 64 Glory to Radha, who is expert in making Her eyebrows dance, expert in playful sidelong glances, expert in speaking playful words, expert in meeting Her lover, expert in newer and newer pastimes, and expert in enjoying a festival of joking words with Her gopi friends. 65 May the nectar of Sri Sri Radha-Krsna’s pastimes appear in our hearts, pastimes where in childhood Krsna becomes both diksa-guru and siksa-guru and teaches Radha the art of playing in the waves of newer and newer pastimes, pastimes where Radha and Krsna enjoy a splendid playful festival of the flooding sweetness of Their just-beginning love, pastimes where Radha and Krsna are agitated by each other’s touch.

61 O giver of nectar, when will I become Your maidservant? When will You order me to bow down again and again before lotus-dark Krsna, celebrate a nectar festival of touching His feet, and place Your request before Him? When will You order me to carefully clean and arrange the charming forest grove? When will You order me to bring flower garlands, sandal paste, fragrances, pleasant betel nuts and nectar drinks?


62 Ah! A very beautiful girl stays in the groves of Vrndavana forest. With the news of Her nectar beauty She floods the world. Her face is splendid like limitless full moons in autumn. When she gives to someone the happy festival that is service to Her, that festival makes all other goals and means seem very petty and insignificant.


63 When, after pretending to reject Krsna’s proposal, and after with repeated glances indicating where They should meet, will Radha instruct me to tell Krsna, “O king of rascals, Radha is very afraid of You. Do not think She will enter that kadamba grove without a companion?”


64 Glory to Radha, who is expert in making Her eyebrows dance, expert in playful sidelong glances, expert in speaking playful words, expert in meeting Her lover, expert in newer and newer pastimes, and expert in enjoying a festival of joking words with Her gopi friends.


65 May the nectar of Sri Sri Radha-Krsna’s pastimes appear in our hearts, pastimes where in childhood Krsna becomes both diksa-guru and siksa-guru and teaches Radha the art of playing in the waves of newer and newer pastimes, pastimes where Radha and Krsna enjoy a splendid playful festival of the flooding sweetness of Their just-beginning love, pastimes where Radha and Krsna are agitated by each other’s touch.




56 Even though He tells me, “The queen of My life is merciful to you”, and even though again and again He kisses me, embraces me, and maddens me with the nectar of amorous pleasures, and even though He creates in me a wonderful wealth of sweet love, my thoughts still stay, O Sri Radha, in the nectar pastimes of Your feet. 57 When, decorated with many flowers brought by me from Vrndavana forest, will Sri Sri Radha-Krsna, the hairs of Their bodies standing erect as They hear each other’s names, celebrate in the forest grove the splendid festival of Their childhood wedding? 58 When, on the Yamuna’s shore, will I meet Sri Radha, as, like a passionate female elephant meeting a regal male elephant in the forest, She, wealthy in sweet musical skill, sweetly plays the vina as Krsna plays the fifth raga on His graceful flute? 59 When, fanning Them and massaging Their feet will I, now a gopi, happily serve the king and queen of playful lovers as, Their cheeks wet with perspiration from wonderful enthusiastic dancing, They enjoy a charming and wonderful rasa-lila festival filled with smiles and laughter? 60 When, again and again bathing in the Yamuna’s waters muddied with the musk that had anointed Her breasts, then searching for my queen in Vrndavana’s charming forest groves, and then calling out, “O Radha, do You not see the path Your playful lover took?” Will I gradually become freed from the dirt that is this wretched material body, and become again pure?

56 Even though He tells me, “The queen of My life is merciful to you”, and even though again and again He kisses me, embraces me, and maddens me with the nectar of amorous pleasures, and even though He creates in me a wonderful wealth of sweet love, my thoughts still stay, O Sri Radha, in the nectar pastimes of Your feet.


57 When, decorated with many flowers brought by me from Vrndavana forest, will Sri Sri Radha-Krsna, the hairs of Their bodies standing erect as They hear each other’s names, celebrate in the forest grove the splendid festival of Their childhood wedding?


58 When, on the Yamuna’s shore, will I meet Sri Radha, as, like a passionate female elephant meeting a regal male elephant in the forest, She, wealthy in sweet musical skill, sweetly plays the vina as Krsna plays the fifth raga on His graceful flute?


59 When, fanning Them and massaging Their feet will I, now a gopi, happily serve the king and queen of playful lovers as, Their cheeks wet with perspiration from wonderful enthusiastic dancing, They enjoy a charming and wonderful rasa-lila festival filled with smiles and laughter?


60 When, again and again bathing in the Yamuna’s waters muddied with the musk that had anointed Her breasts, then searching for my queen in Vrndavana’s charming forest groves, and then calling out, “O Radha, do You not see the path Your playful lover took?” Will I gradually become freed from the dirt that is this wretched material body, and become again pure?