The Greatness of Puruṣottama (Goloka-tattva and Rādhā–Kṛṣṇa Upāsanā)

Verse 1

वसुरुवाच । योऽसौ निरंजनो देवश्चित्स्वरूपी जनार्दनः । ज्योतीरूपो महाभागे कृष्णस्तल्लक्षणं श्रृणु ॥ १ ॥

Vasu said: “That stainless Lord Janārdana—whose very nature is pure consciousness (cit), who is of the form of divine light—O greatly fortunate one, that is Kṛṣṇa. Hear His defining characteristics.”

Verse 2

गोलोके स विभुर्नित्यं ज्योतिरभ्यंतरे स्थितः । एक एव परं ब्रह्म दृश्यादृष्यस्वरूपधृक् ॥ २ ॥

In Goloka, that all-pervading Lord abides eternally within as the inner Light. He alone is the Supreme Brahman, bearing the forms of both the manifest (seen) and the unmanifest (unseen).

Verse 3

तस्मिँल्लोके तु गावो हि गोपा गोप्यश्च मोहिनि । वृन्दावनं पूर्वतश्च शतश्रृंगस्तथा सरित् ॥ ३ ॥

In that realm, O Mohinī, there are indeed cows, cowherds (gopas), and cowherd maidens (gopīs); and to the east lies Vṛndāvana, along with Śataśṛṅga and the sacred river.

Verse 4

विरजा नाम वृक्षाश्च पक्षिणश्च पृथग्विधाः । यावत्कालं तु प्रकृतिर्जागर्ति विधिनंदिनि ॥ ४ ॥

O Vidhinandinī, there are trees called Virajā and birds of many distinct kinds; they remain so for as long as Prakṛti (Nature) stays awake and operative.

Verse 5

तावत्कालं तु गोलोके दृश्य एव विभुः स्थितः । लये सुप्ता गवाद्यास्तु न जानंति विभुं परम् ॥ ५ ॥

Until then, in Goloka the all-pervading Lord (Vibhu) remains directly visible and present. But at the time of dissolution, the cows and other beings fall into sleep and do not recognize the Supreme Lord.

Verse 6

ज्योतिःसमूहांतरतः कमनीयवपुर्द्धरः । किशोरो जलदश्यामः पीतकौशांबरावृतः ॥ ६ ॥

From within a mass of radiance, there appeared One of lovely form—youthful, dark as a rain-cloud, and clad in a yellow silk garment.

Verse 7

द्विभुजो मुरलीहस्तः किरूटादिविभूषितः । आस्ते कैवल्यनाथस्तु राधावक्षस्थलोज्ज्वलः ॥ ७ ॥

Two-armed, holding the murlī flute, adorned with a crown and other ornaments—there sits Kaivalyanātha, Lord of Liberation, radiant with Rādhā shining upon His chest.

Verse 8

प्राणाधिकप्रियतमा सा राधाराधितो यया । सुवर्णवर्णा देवी सा चिद्रूपा प्रकृतेः परा ॥ ८ ॥

She is dearer than life itself; through her, Rādhā is worshipped. That Goddess is golden-hued, of the nature of pure consciousness (cid-rūpā), and beyond Prakṛti, material nature.

Verse 9

तयोर्देहस्थयोर्नास्ति भेदो नित्यस्वरूपयोः । धावल्यदुग्धयोर्यद्वत्पृथिवीगंधयोर्यथा ॥ ९ ॥

Between those two—abiding in the same body and of eternal nature—there is no real distinction, just as whiteness cannot be separated from milk, nor the earth from its fragrance.

Verse 10

तत्कारणं कारणानां निर्द्देष्टुं नैव शक्यते । वेदानिर्वचनीयं यत्तद्वक्तुं नैव शक्यते ॥ १० ॥

That ultimate Cause of all causes cannot be specifically pointed out. Since It is inexpressible even by the Vedas, it cannot truly be spoken of.

Verse 11

ज्योतिरंतरतः प्रोक्तं यद्रूपं श्यामसुंदरम् । शिवेन दृष्टं तद्रूपं कदाचिद्ध्यानगोचरम् ॥ ११ ॥

That dark and beautiful form, spoken of as the inner Light, is the very form once beheld by Śiva—at times accessible only within the range of meditation.

Verse 12

ततः प्रभृति जानंति गोलोकाख्यानमीप्सितम् । नारदाद्या विधिसुते सनकाद्याश्च योगिनः ॥ १२ ॥

From that time onward, O son of Brahmā, the cherished account called “Goloka” has been known—by Nārada and others, and by the yogins beginning with Sanaka.

Verse 13

श्रुतं ध्यायंति तं सर्वे न तैर्दृष्टं कदाचन । साक्षाद्द्रष्टुं तु तपते शिवोऽद्यापि सनातनः ॥ १३ ॥

All contemplate Him only as heard in sacred tradition; none of them have ever seen Him. Yet, to behold Him directly, the eternal Śiva even now continues to practice austerity.

Verse 14

नैव पश्यति तद्रूपं ध्यायति ध्यानगोचरम् । कदाचित्क्रीडतोर्देवि राधामाधवयोर्वपुः ॥ १४ ॥

He does not truly see that form with the eyes; rather, he meditates on what is attainable only through meditation. O Goddess, at times he contemplates the bodily form of Rādhā and Mādhava as They sport together.

Verse 15

द्विधाभूतमभूत्तत्र वामांगं तु चतुर्भुजम् । समानरूपावयवं समानांबरभूषणम् ॥ १५ ॥

There it became divided into two; and the left side assumed the form of a four-armed being—its limbs alike in appearance, and adorned with identical garments and ornaments.

Verse 16

तद्वद्राधास्वरूपं च द्विधारूपमभूत्सति । ताभ्यां दृष्टं तत्स्वरूपं साक्षात्तावपि तत्समौ ॥ १६ ॥

Likewise, Rādhā’s very form became twofold. By those two, that true form was beheld directly—and those two also were equal to that original form.

Verse 17

चतुर्भुजं तु यद्रूपं लक्ष्मीकांतं मनोहरम् । तद्दृष्टं तु शिवाद्यैश्च भक्तवृन्दैरनेकशः ॥ १७ ॥

That enchanting form—the four-armed Lord, beloved of Lakṣmī—has indeed been beheld many times by Śiva and others, and by multitudes of devotees.

Verse 18

सकृत्तु ब्रह्मणा दृष्टं देवि रूपं चतुर्भुजम् । सृष्टिकार्यप्रमुग्धेन दर्शितं कृपया स्वयम् ॥ १८ ॥

O Goddess, once Brahmā beheld a four-armed form—shown by You Yourself, out of compassion, when he was bewildered about the work of creation.

Verse 19

लक्ष्म्या सनात्कुमाराय वर्णितं विधिनंदिनि । विष्वक्सेनाय तूद्दिष्टं स्वरूपं तत्त्वमूर्तये ॥ १९ ॥

O Vidhinandinī, beloved daughter of Brahmā, that essential form (svarūpa)—the very embodiment of Reality (tattva-mūrti)—was explained by Lakṣmī to Sanatkumāra, and was also taught to Viṣvaksena.

Verse 20

नारायणेन विधिजे ततो ध्यायंति सर्वशः । धर्मपुत्रेण देवेशि नारदाय समीरितम् ॥ २० ॥

Then Nārāyaṇa proclaimed it to Brahmā, the son of the Creator; thereafter it is meditated upon everywhere. O Goddess of the gods, it was also declared by Dharma’s son to Nārada.

Verse 21

गोलोकवर्णनं सर्वं राधाकृष्णमयं तथा । या तु राधा विधिसुते देवी देववरार्चिता ॥ २१ ॥

Thus, the entire description of Goloka is permeated with Rādhā and Kṛṣṇa. And that Rādhā—O daughter of Brahmā’s ordinance—is the Divine Goddess, worshipped even by the foremost among the gods.

Verse 22

सा स्वयं शिवरूपाभूत्कौतुकेन वरानने । तदृष्ट्वा सहसाश्चर्यं कृष्णो योगेश्वरेश्वरः ॥ २२ ॥

O fair-faced one, she herself, out of playful curiosity, assumed the very form of Śiva. Seeing that, Kṛṣṇa—the Lord of the masters of Yoga—was suddenly struck with wonder.

Verse 23

मूलप्रकृतिरूपं तु दध्रे तत्समयोचितम् । विपरीतं वपुर्धृत्वा वामदेवो मुदान्वितः ॥ २३ ॥

Then Vāmadeva, filled with joy, assumed a form suited to that moment—taking on the appearance of the primordial Prakṛti, and adopting an inverted (contrary) bodily form.

Verse 24

ध्यायेदहर्निशं देवं दुर्गारूप धरं हरिम् । या राधा सैव लक्ष्मीस्तु सावित्री च सरस्वती ॥ २४ ॥

One should meditate day and night upon Lord Hari, who assumes the form of Durgā. She who is Rādhā is indeed Lakṣmī, and also Sāvitrī and Sarasvatī.

Verse 25

गंगा च ब्रह्मतनये नैव भेदोऽस्ति वस्तुतः । पंचधा सा स्थिता विद्याकामधेनुस्वरूपिणी ॥ २५ ॥

In truth there is no real difference between Gaṅgā and the daughter of Brahmā. She abides in a fivefold form, bearing the very nature of Vidyā and of Kāmadhenu, the wish-fulfilling cow.

Verse 26

यः कृष्णो राधिकानाथः स लक्ष्मीशः प्रकीर्तितः । स एव ब्रह्मरूपश्च धर्मो नारायणस्तथा ॥ २६ ॥

He who is Kṛṣṇa, the Lord of Rādhikā, is also celebrated as the Lord of Lakṣmī. He alone is of the nature of Brahman; he is Dharma, and he is likewise Nārāyaṇa.

Verse 27

एवं तु पंचधा रूपमास्थितो भगवानजः । कार्यकारणरूपोऽसौ ध्यांयंति जगतीतले ॥ २७ ॥

Thus the Unborn Lord (Ajā), having assumed a fivefold form, is contemplated upon in this world as the very form of cause and effect.

Verse 28

तेन वै प्रेमसंबद्धो विषयी यः शिवः स तु । राधेशं राधिकारूपं स्वयं सच्चित्सुखात्मकम् ॥ २८ ॥

Therefore that Śiva—associated with the sphere of worldly objects—becomes united with divine love (prema); and thereby realizes Rādheśa, who appears in the form of Rādhikā, as none other than the Self, whose very nature is Existence, Consciousness, and Bliss (sat-cit-sukha).

Verse 29

देवतेजः समुद्भूता मूलप्रकृतिरीश्वरी । कृष्णरूपा महाभागे दैत्यसंहारकारिणी ॥ २९ ॥

Born of divine radiance, the Sovereign Goddess—the very root of primordial Prakṛti—appears in a dark Kṛṣṇa-form, O most fortunate one, as the slayer of the Daityas (demonic forces).

Verse 30

सती दक्षसुता भूत्वा विषयेशं शिवं श्रिता । भर्तुर्विनिंदनं श्रुत्वा सती त्यक्त्वा कलेवरम् ॥ ३० ॥

Becoming Satī, the daughter of Dakṣa, she took refuge in Śiva—the Lord of all beings; and upon hearing her husband reviled, Satī abandoned her bodily frame.

Verse 31

जज्ञे हिमवतः क्षेत्रे मेनायां पुनरेव च । ततस्तप्त्वा तपो भद्रे शिवं प्राप शिवप्रदा ॥ ३१ ॥

She was born once again in the sacred region of Himavat, as the daughter of Menā. Then, O auspicious lady, after performing austerities, she attained Śiva—she who bestows union with Śiva.

Verse 32

वस्तुतः कृष्णराधासौ शिवमोहनतत्परा । जगदंबास्वरूपा च यतो माया स्वयं विभुः ॥ ३२ ॥

In truth, that Rādhā of Kṛṣṇa is wholly devoted to enchanting Śiva; and she is of the very form of Jagadambā, the Mother of the universe, for she herself is Māyā—the all-pervading sovereign power.

Verse 33

अत एव ब्रह्मसुते स्कंदो गणपतिस्तथा । स्वयं कृष्णो गणपतिः स्वयं स्कंदः शिवोऽभवत् ॥ ३३ ॥

Therefore, O son of Brahmā, Skanda likewise became Gaṇapati; Kṛṣṇa Himself became Gaṇapati, and Skanda himself became Śiva.

Verse 34

शिवमेवं वदंत्येके राधारूपं समाश्रितम् । कृष्णवक्षःस्थलस्थानं तयोर्भेदो न लक्ष्यते ॥ ३४ ॥

Some say that Śiva is indeed thus—having assumed the form of Rādhā and abiding upon Kṛṣṇa’s chest; between the two, no difference is perceived.

Verse 35

कृष्णो वा मूलप्रकृतिः शिवो वा राधिका स्वयम् । एवं वा मिथुनं वापि न केनापीति निश्चितम् ॥ ३५ ॥

Whether Kṛṣṇa is the primordial Root-Nature, or Śiva is; whether Rādhikā herself is that supreme principle—or whether it is this very pair as the divine couple—none of this is conclusively determined by anyone.

Verse 36

अनिर्देश्यं तु यद्वस्तु तन्निर्देष्टुं न च क्षमम् । उपलक्षणमेतद्धि यन्निदेशनमैश्वरम् ॥ ३६ ॥

But that Reality which is indescribable cannot be precisely defined. Any ‘description’ of it is only an indicative mark—an authoritative pointing-out given by the Lord.

Verse 37

शास्त्रं वेदाश्च सुभगे वर्णयंति यदीश्वरम् । तत्सर्वं प्राकृतं विद्धिनिर्देष्टुं शक्यमेव च ॥ ३७ ॥

O fortunate one, whatever the śāstras and the Vedas describe as the Lord—know all of that to be within the realm of prakṛti (the manifested order), and therefore something that can indeed be pointed out and expressed.

Verse 38

अनिर्देश्यं तु यद्देवि तन्नेतीति निषिध्तयते । निषेधशेषः स विभुः कीर्तितः शरणागतैः ॥ ३८ ॥

O Goddess, that which is indescribable is indicated by the negation “not this, not this.” That all-pervading Lord—what remains after every negation—is praised by those who have taken refuge in Him.

Verse 39

शास्त्रं नियामकं भद्रे सर्वेषां कर्मणां भवेत् । कर्मी तु जीवः कथित ईश्वरांशो विभुः स्वयम् ॥ ३९ ॥

O auspicious one, the Śāstra is the regulator of all actions. The doer of karma is the jīva, said to be a portion of the Lord (Īśvara), endowed with agency and a pervading presence within its own sphere.

Verse 40

प्रकृतेस्तु परो नित्यो मायया मोहितः शुभे । यस्तु साक्षी स्वयं पूर्णः सहानुशयिता स्थितः ॥ ४० ॥

O auspicious one, the eternal Reality is beyond Prakṛti; yet through Māyā it appears as though deluded. But That which stands established as the Witness—self-complete and full—abides as the inner regulator, together with the latent impressions (anuśaya).

Verse 41

न वेत्ति तं चानुशयी वेदानुशयिनं स तु । शंखचक्रगदापद्मैरलंकृतभुजद्वयाः ॥ ४१ ॥

Even the ever-attentive student does not truly know Him—the inner ground of the Vedas. He indwells Vedic wisdom, and His two arms are adorned with conch, discus, mace, and lotus.

Verse 42

प्रपन्नास्ते तु विज्ञेयाः द्विविधा विधिनंदिनि । आर्तदृप्तविभेदेन तत्रार्ता असहा मताः ॥ ४२ ॥

But those who have taken refuge (prapanna) should be understood as of two kinds, O beloved of Vidhī: the distressed and the self-satisfied. Among them, the distressed are regarded as unable to endure their suffering.

Verse 43

दृप्ता जन्मांतरसहा निर्भयाः सदसज्जनाः । ये प्रपन्ना महालक्ष्म्यां सखिभावं समाश्रिताः ॥ ४३ ॥

Those who have taken refuge in Mahālakṣmī and embraced the intimate mood of friendship (sakhī-bhāva) toward her become confident, able to endure across lifetimes, fearless, and ever in the company of the truly good.

Verse 44

तेषां मंत्रं प्रवक्ष्यामि प्रयांति विधिबोधितम् । गोपीजनपदस्यांते वल्लभेति समुच्चरेत् ॥ ४४ ॥

Now I shall proclaim their mantra, by which they proceed as instructed by the prescribed rite: at the end of the word “gopījanapada,” one should utter “vallabhā.”

Verse 45

चरणञ्च्छरणं पश्चात्प्रपद्ये पदमीरयेत् । षोडशार्णो मंत्रराजः साक्षाल्लक्ष्म्या प्रकाशितः ॥ ४५ ॥

After uttering “caraṇañ śaraṇaṃ,” one should then recite “prapadye.” This sixteen-syllabled sovereign mantra was directly revealed by Lakṣmī herself.

Verse 46

पूर्वं सनत्कुमाराय शंभवे तदनंतरम् । सखिभावं समाश्रित्य गोपिकावृंदमध्यगम् ॥ ४६ ॥

First, (He revealed Himself) to Sanatkumāra; thereafter, to Śambhu (Śiva). Then, adopting the intimate mood of a friend, He entered into the midst of the company of the gopīs.

Verse 47

आत्मानं चिंतयेद्भद्रे राधामाधवसंज्ञकम् । गुरुष्वीश्वरभावेन वर्त्तेत प्रणतः सदा ॥ ४७ ॥

O auspicious lady, one should contemplate the Self as bearing the identity of Rādhā and Mādhava, and should always conduct oneself bowed down, regarding one’s gurus with the reverence due to the Lord.

Verse 48

वैष्णवेषेु च सत्कृत्य तथा समतयान्यतः । दिवानिशं चिंतनं च स्वामिनोः प्रेमबंधनात् । कुर्यांत्पर्वस्वपि सदा यात्रापर्वमहोत्सवान् ॥ ४८ ॥

They should honor the Vaiṣṇavas devoted to Viṣṇu and maintain even-mindedness toward others. Bound by love for the Divine Couple, they should contemplate their Lords day and night, and should always celebrate pilgrimage-processions, sacred festival days, and great festive observances on all holy occasions.

Verse 49

इति श्रीबृहन्नारदीयपुराणोत्तरभागे वसुमोहिनीसंवादे पुरुषोत्तममाहात्म्यं नाम एकोनषष्टितमोऽध्यायः ॥ ५९ ॥

Thus ends the fifty-ninth chapter, entitled “The Greatness of Puruṣottama,” in the Uttara-bhāga (later section) of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Vasu and Mohinī.