āmantrya cābhyanujñātaḥ
pariṣvajyābhivādya tam
āruroha rathaṁ kaiścit
pariṣvakto 'bhivāditaḥ
pariṣvajyābhivādya tam
āruroha rathaṁ kaiścit
pariṣvakto 'bhivāditaḥ
Synonyms
āmantrya-taking permission; ca-and; abhyanujñātaḥ-being permitted; pariṣvajya-embracing; abhivādya-bowing down at the feet; tam-unto Mahārāja Yudhiṣṭhira; āruroha-ascended; ratham-the chariot; kaiścit-by someone; pariṣvaktaḥ-being embraced; abhivāditaḥ-being offered obeisances.
Afterwards, when the Lord asked permission to depart and the King gave it, the Lord offered His respects to Mahārāja Yudhiṣṭhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot.
Mahārāja Yudhiṣṭhira was the elder cousin of Lord Kṛṣṇa, and therefore while departing from him the Lord bowed down at the King's feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhīma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He.
TEXTS 9-10
subhadrā draupadī kuntī
virāṭa-tanayā tathā
gāndhārī dhṛtarāṣṭraś ca
yuyutsur gautamo yamau
vṛkodaraś ca dhaumyaś ca
striyo matsya-sutādayaḥ
na sehire vimuhyanto
virahaṁ śārṅga-dhanvanaḥ
SYNONYMS
subhadrā-the sister of Kṛṣṇa; draupadī-the wife of the Pāṇḍavas; kuntī-the mother of the Pāṇḍavas; virāṭa-tanayā-the daughter of Virāṭa (Uttarā); tathā-also; gāndhārī-the mother of Duryodhana; dhṛtarāṣṭraḥ-the father of Duryodhana; ca-and; yuyutsuḥ-the son of Dhṛtarāṣṭra by his vaiśya wife; gautamaḥ-Kṛpācārya; yamau-the twin brothers Nakula and Sahadeva; vṛkodaraḥ-Bhīma; ca-and; dhaumyaḥ-Dhaumya; ca-and; striyaḥ-also other ladies of the palace; matsya-sutā-ādayaḥ-the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother); na-could not; sehire-tolerate; vimuhyantaḥ-almost fainting; viraham-separation; śārṅga-dhanvanaḥ-of Śrī Kṛṣṇa, who bears a conch in His hand.
At that time Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīmasena, Dhaumya and Satyavatī all nearly fainted because it was impossible for them to bear separation from Lord Kṛṣṇa.
Lord Śrī Kṛṣṇa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Vṛndāvana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rādhārāṇī, the most beloved cowherd girl, is beyond expression. Once they met at Kurukṣetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee.
TEXTS 11-12
sat-saṅgān mukta-duḥsaṅgo
hātuṁ notsahate budhaḥ
kīrtyamānaṁ yaśo yasya
sakṛd ākarṇya rocanam
tasmin nyasta-dhiyaḥ pārthāḥ
saheran virahaṁ katham
darśana-sparśa-saṁlāpa-
śayanāsana-bhojanaiḥ
SYNONYMS
sat-saṅgāt-by the association of pure devotees; mukta-duḥsaṅgaḥ-freed from bad materialistic association; hātum-to give up; na utsahate-never attempts; budhaḥ-one who has understood the Lord; kīrtyamānam-glorifying; yaśaḥ-fame; yasya-whose; sakṛt-once only; ākarṇya-hearing only; rocanam-pleasing; tasmin-unto Him; nyasta-dhiyaḥ-one who has given his mind unto Him; pārthāḥ-the sons of Pṛthā; saheran-can tolerate; viraham-separation; katham-how; darśana-seeing face to face; sparśa-touching; saṁlāpa-conversing; śayana-sleeping; āsana-sitting; bhojanaiḥ-dining together.
The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?
The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Pāṇḍavas, who were constant companions of the Lord. They could not even think of separation from Śrī Kṛṣṇa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment.
Afterwards, when the Lord asked permission to depart and the King gave it, the Lord offered His respects to Mahārāja Yudhiṣṭhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot.
Mahārāja Yudhiṣṭhira was the elder cousin of Lord Kṛṣṇa, and therefore while departing from him the Lord bowed down at the King's feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhīma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He.
TEXTS 9-10
subhadrā draupadī kuntī
virāṭa-tanayā tathā
gāndhārī dhṛtarāṣṭraś ca
yuyutsur gautamo yamau
vṛkodaraś ca dhaumyaś ca
striyo matsya-sutādayaḥ
na sehire vimuhyanto
virahaṁ śārṅga-dhanvanaḥ
SYNONYMS
subhadrā-the sister of Kṛṣṇa; draupadī-the wife of the Pāṇḍavas; kuntī-the mother of the Pāṇḍavas; virāṭa-tanayā-the daughter of Virāṭa (Uttarā); tathā-also; gāndhārī-the mother of Duryodhana; dhṛtarāṣṭraḥ-the father of Duryodhana; ca-and; yuyutsuḥ-the son of Dhṛtarāṣṭra by his vaiśya wife; gautamaḥ-Kṛpācārya; yamau-the twin brothers Nakula and Sahadeva; vṛkodaraḥ-Bhīma; ca-and; dhaumyaḥ-Dhaumya; ca-and; striyaḥ-also other ladies of the palace; matsya-sutā-ādayaḥ-the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother); na-could not; sehire-tolerate; vimuhyantaḥ-almost fainting; viraham-separation; śārṅga-dhanvanaḥ-of Śrī Kṛṣṇa, who bears a conch in His hand.
At that time Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīmasena, Dhaumya and Satyavatī all nearly fainted because it was impossible for them to bear separation from Lord Kṛṣṇa.
Lord Śrī Kṛṣṇa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Vṛndāvana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rādhārāṇī, the most beloved cowherd girl, is beyond expression. Once they met at Kurukṣetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee.
TEXTS 11-12
sat-saṅgān mukta-duḥsaṅgo
hātuṁ notsahate budhaḥ
kīrtyamānaṁ yaśo yasya
sakṛd ākarṇya rocanam
tasmin nyasta-dhiyaḥ pārthāḥ
saheran virahaṁ katham
darśana-sparśa-saṁlāpa-
śayanāsana-bhojanaiḥ
SYNONYMS
sat-saṅgāt-by the association of pure devotees; mukta-duḥsaṅgaḥ-freed from bad materialistic association; hātum-to give up; na utsahate-never attempts; budhaḥ-one who has understood the Lord; kīrtyamānam-glorifying; yaśaḥ-fame; yasya-whose; sakṛt-once only; ākarṇya-hearing only; rocanam-pleasing; tasmin-unto Him; nyasta-dhiyaḥ-one who has given his mind unto Him; pārthāḥ-the sons of Pṛthā; saheran-can tolerate; viraham-separation; katham-how; darśana-seeing face to face; sparśa-touching; saṁlāpa-conversing; śayana-sleeping; āsana-sitting; bhojanaiḥ-dining together.
The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?
The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Pāṇḍavas, who were constant companions of the Lord. They could not even think of separation from Śrī Kṛṣṇa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment.