Equal to.

by TRSIyengar 1.SAGE KOUNDINYA Koundinya was a great sage. He was a master of Vedic knowledge. He was a sage known beyond Bharat. Ashraya was his wife. 1.1 A piece of Durva is having more weight than Kubera’s treasury Gold Kaundinya came to prominence as a youth due to his mastery of the Vedas.He was a great devotee of Lord Ganesha. One day he was explaining the importance of Durva to his wife Ashraya. She did not believe it, so Sage Koundinya told his wife, ‘ if you have any doubts regarding the importance of Durva then you go to God Indra and tell him that I want the gold which weighs exactly as same as a Durva. 1.2 Ashraya goes to Kubera on directions of Indra. Following the instructions of her husband, Ashraya went to God Indra.Having placed a Durva in front of him, she said, ‘My husband has asked you to give him that quantity of gold which weighs exactly the same as a Durva.’ God Indra told her the quantity of gold would be very small, he would give them as much as gold they want. But she said, ‘ I want the gold as I desired.’ Then God Indra sent her to God Kubera along with a messenger and ordered him to give her the gold she desired. 1.3 Kubera exhaust his treasury gold. God Kubera placed the Durva on one pan of the balance and a small piece of gold on the other pan. But to his great surprise, the pan containing the Durva weighed more. Then God Kubera put some more gold into the pan, but still the pan of Durva weighed more. Eventually he put all his gold into the pan but still the weight of the single Durva was more. Then God Kubera sat along with his wife into the pan of gold, but still the weight of one Durva is more. By seeing this all the deities gathered around and eventually they also sat in the pan. But still the weight of a Durva was more! They all along with Ashraya went to Sage Koundinya and said, ‘Today we came to know the importance of a single Durva offered to Lord Ganesha with devotion!’ 1.4Koundinya joins king Suddodana. Later Koundinya got appointed as a royal court scholar of King Suddhodana of the Sakyas in Kapilavastu. There Kaundinya was the only scholar who unequivocally predicted upon the birth of Prince Siddhartha that the prince would become an enlightened Buddha, and vowed to become his disciple. Kaundinya and four colleagues followed Siddhartha in six years of ascetic practice, but abandoned in disgust after Siddhartha gave up the practice of self-mortification. 1.5 Koundinya get Buddaha’s sermon. Upon enlightenment, Siddartha gave his first dharma talk to Kaundinya’s group. Kaundinya was the first to comprehend the teaching and thus became the first bhikkhu and arahant. Following the formation of the sangha, Kaundinya and the other monks travelled with the Buddha by foot through the Gangetic plains area of what is now Bihar and Uttar Pradesh to spread the dharma. 1.6 Sage Koundinya- creation of Parvathi. Alghu Malluru Krishna Swamy temple exists in the Mannarpoluru Village, right from the time of Telugu Chola rulers. The village is close-by to Sullurupet, at a distance of 103 Km. from Nellore. According to a legend, it was here that Lord Sri Krishna defeated Jambavantha in a duel and married his daughter Jambavati. Apart from the idol ofSatyabhama and Jambavati, the two consorts of Lord Krishna, the idol of Jambavantha creating the illusion of shedding tears are bound to amaze the viewers. Legend represents them as having sprung from Koundinya Rishi. There is a version that sage Koundinya himself was created by Parvati for the purpose of extracting and fermenting the sap of the wild date palm and thus supplying the wants of gods and men in the matter of intoxicating drinks. It is said that the gods and demons were so delighted with the pleasant beverage, that they conferred upon him the title of ‘Gouda’ or ‘the head of mankind. 1.7 Gowds in Andhra pradesh -followers of sage Koundinya According to Gowd legend, they have originated from the Great Sage Kaundinya who lived in Kurnool district (around 1300 AD). The community is derived branch of somavamsha kshatriyas who lived at the time of Parashurama. They pray the deity Renuka who is a Kshatriya and mother of Parashurama. She is also wife of jamadagni who is a Brahmin. The members of the community have gothras like(1) Koundinya, (2) Bharadwaja, (3) kashyapa, (4) vasista, (5) Markendeya, (6) Dhanunjaya (7) Datteraya. They are divided into Tirmanidharis and Vibhutidharis, or the worshippers of Vishnu and Shiva, under the guidance of their respective sectarian gurus, Shri Vaishnava and Aradhi Brahmans. The Gouds originally prospered around the Godavari River. Kurdumale Ganesh temple and sage Koundinya. Among the many tourist spots of Kolar district with legendary stories, Kurudumale near Mulbagal is one. Located off the NH4 this place at 105Kms from Bangalore. Kurudumale is popular more because of the temples of Ganesha and Someshewara each with its own story. The only road of the village culminates at the famous Ganesha temple. Long ago the Hindu Trinity of Brahma, Vishnu and Maheshwara came here together and consecrated the temple of Ganesha. As this place was the confluence of Gods, it was named Kudumale, which gradually became Kurudumale. The hill was called Kutadri where sage Koundinya lived as a recluse and hence also called Koundinya Kshetra. During Threthayuga, Lord Ram is believed to have worshipped here after killing Ravana. Sri Krishna who was blamed for having stolen the shyamanthaka Mani in Dwapara Yuga is also believed to have visited this place. In later years, the Vijayanagar rulers reinforced the temple. Kamat community belong to Koundinya Gothra. Kamats community in India belong to the “Koundinya Gotra”, so do several countless Brahmin families, throughout India. Koundinya Kingdoms of South East Asia. If we go through the history of South East Asian Kingdoms, we can find Indian culture had spread since ancient times to them. It is told Koundinya was a different kind of Brahmin. Koundinya showed his valor, became a king, married a local princess and founded a dynasty. Koundinya hailed from Mithila (present day Bihar) and was a Shaiva. Shaivism (worshiping Shiva) became the state religion of Cambuj (ancient name of Cambodia). The royalty of Thailand also claims its origin from Koundinya. They practice many of the rituals laid down in the sastras like that of Manu till date Summary Sage Koundinya was a Vedic scholar. He was a worshipper of Lord Ganesha. He was a valor. Sometimes he was associated with Lord Buddha. His name is famous in Thailand and Kambodia too. In India other than Brahmins , there are Kamaths, Gauds follow Koundinya Gothra. Nothing is known about his children or more about his wife. He has come in the lineage of Parasurama.

Kalpana

Salalitha Raaga Sudhaarasa Salalitha raga sudha rasa saram (2) Sarva kala maiya natya vilasam (2) Salalitha ... Manjula sauraba sumakunjamula (2) Ranjilu madhukara mrudajhankaram (2) Salalitha . Ni da da sanipa nidapa sanida maga madapa sariga Kalpanalo oohinchina hoyalu (2) shilpamanohara roopamunundi Padakaranamula mrudubhangimala Mrudamala layameeru natanala saage Salalitha ... Jhanana jhanana jhana nupura nadam Aaa aaa aa aa ... Aaa aaa aa aa... Aaa aaa aa aa ... Jhanana jhanana jhana noopura nadam Bhuvi lo dheevi lo ravalimpaga Pa da pa ma pa . aaa... ma ni da ma da .aa... Ga ma da ni ri sa.aaaa ...ri sa ri sa ni pa da sa ni sa ni da ma pa ni da nida pa ma da pa ... Natyamu salipe nata rayani Ananda leela vinodame Salalitha raaga sudha rasa saram ... Aaa ...aa...

Ashtakam

ACHYUTĀŚHṬAKAM acyutaṃ keśavaṃ rāmanārāyaṇaṃ kṛśhṇadāmodaraṃ vāsudevaṃ harim | śrīdharaṃ mādhavaṃ gopikā vallabhaṃ jānakīnāyakaṃ rāmachandraṃ bhaje ‖ 1 ‖ Meaning: 1.1: I Worship You O Acyuta (the Infallible One), I Worship You O Keshava (Who Controls everyone, Who has beautiful Hair and Who killed demon Keshi), I Worship You O Rama the Incarnation of Narayana (Who is without any blemish), 1.2: I Worship You O Krishna (Who attracts others by His Divine Attributes and Beauty) Who is known as Damodara (because of being tied by Mother Yashoda around the waist) , I Worship You O Vasudeva (Who was the Son of Vasudeva), I Worship You O Hari (Who takes away the Sins, Who Receives the Offerings of the Yagna), 1.3: I Worship You O Sridhara (Who Bears Sri on His Chest), I Worship You O Madhava (Consort of Mahalakshmi), I Worship You O the One Who was the most Beloved of the Gopikas (the Cowherd Girls of Vrindavana) and 1.4: I Worship You O Ramachandra the Lord of Devi Janaki. achyutaṃ keśavaṃ satyabhāmādhavaṃ mādhavaṃ śrīdharaṃ rādhikā rādhitam | indirāmandiraṃ chetasā sundaraṃ devakīnandanaṃ nandajaṃ sandadhe ‖ 2 ‖ Meaning: 2.1: I Worship You O Acyuta (the Infallible One), I Worship You O Keshava (Who Controls everyone, Who has beautiful Hair and Who killed the demon Keshi), I Worship You O the One Who was the Lord of Satyabhama, 2.2: I Worship You O Madhava (Consort of Mahalakshmi), I Worship You O Sridhara (Who Bears Sri on His Chest), I Worship You O the One Who was Worshipped by Radhika, 2.3: I Worship You O the One Who is the Temple of Indira (i.e. the Sacred Abiding Place of Devi Mahalakshmi in His Heart), I Worship You O the One Who has a Beautiful Splendour, 2.4: I Worship You O the One Who was the Son of Devaki and I Worship You O the One Who became the Son of Nanda by being Given to him. viśhṇave jiśhṇave śaṅkane chakriṇe rukmiṇī rāhiṇe jānakī jānaye | vallavī vallabhāyārchitā yātmane kaṃsa vidhvaṃsine vaṃśine te namaḥ ‖ 3 ‖ Meaning: 3.1: I Worship You O Vishnu (the All-Pervading One), I Worship You O Jishnu (the ever Victorious One), I Worship You O the holder of Sankha (the Conch-Shell), I Worship You O the holder of Chakra (the Discus), 3.2: I Worship You O the One Who was extremely Dear to Rukmini (as Sri Krishna), and I Worship You O the One Who had Devi Janaki as His Wife (as Sri Rama), 3.3: I Worship You Who was Worshipped by the beloved Cowherd Girls of Vrindavana in their Hearts, 3.4: I reverantially Salute You O the One Who Destroyed Kamsa and Who Played beautiful Tunes in His Flute kṛśhṇa govinda he rāma nārāyaṇa śrīpate vāsudevājita śrīnidhe | acyutānanta he mādhavādhokśhaja dvārakānāyaka draupadīrakśhaka ‖ 4 ‖ 4.1: I Worship You O Krishna, the Incarnation of Govinda (Who can be known through Vedas), I Worship You O Rama, the Incarnation of Narayana (Who is without any blemish), 4.2: I Worship You O Sripati (the Consort of Sri), I Worship You O Vasudeva (Who was the Son of Vasudeva), the Unconquerable One, and I Worship You O Srinidhi (Who is the Storehouse of Sri), 4.3: I Worship You O Acyuta (Who is the Infallible One) and Endless, and I Worship You O Madhava (Consort of Mahalakshmi) the Incarnation of Adhokshaja (Who can be known only through Agamas), 4.4: I Worship You O the Lord of Dwaraka and One Who Saved Draupadi. rākśhasa kśhobhitaḥ sītayā śobhito daṇḍakāraṇyabhū puṇyatākāraṇaḥ | lakśhmaṇonānvito vānaraiḥ sevito agastya sampūjito rāghavaḥ pātu mām ‖ 5 ‖ Meaning: 5.1: I Worship You O the One Who Agitated the Rakshasas (as Sri Rama), and I Worship You O the One Who is Adorned by Devi Sita at His side, 5.2: I Worship You O the One Who was the Cause of Purification of the Land of Dandakaranya, 5.3: I Worship You O the One Who was Attended by Lakshmana, and Served by the Vanaras (Monkeys) , 5.4: I Worshipped You O the One Who was Worshipped by sage Agastya; O Raghava please Protect Me. dhenukāriśhṭakā'niśhṭikṛd-dveśhihā keśihā kaṃsahṛd-vaṃśikāvādakaḥ | pūtanākopakaḥ sūrajākhelano bālahopālakaḥ pātu māṃ sarvadā ‖ 6 ‖ 6.1: I Worship You O the One Who killed the Ass-demon Dhenuka and Bull-demon Aristaka who came with Evil intentions, 6.2: I Worship You O the One Who killed Horse-demon Keshi and took away the life of Kamsa, and I Worship You Who was a Player of beautiful Tunes in Flute, 6.3: I Worship You O the One Who showered His anger on Putana (by killing Her) and Who Played on the bank of river Yamuna, the river born of the Sun god, 6.4: I Worship You O Balagopala, Please Protect Me Always (by thwarting my dangers as You thwarted the attacks of the demons). bidyudud-yotavat-prasphurad-vāsasaṃ prāvṛḍam-bhodavat-prollasad-vigraham | vānyayā mālayā śobhitoraḥ sthalaṃ lohitāṅ-ghidvayaṃ vārijākśhaṃ bhaje ‖ 7 ‖ Meaning: 7.1: I Worship You O the One Whose Garments Flashed like the Rise of Lightning in the Sky, 7.2: I Worship You O the One Whose Handsome Form moved like the Clouds of the Rainy Season, 7.3: I Worship You O the One Whose Chest is Adorned with Vanamala (Garland of Wild Flowers) and 7.4: I Worship You O the One Whose Pair of Feet is Beautiful Reddish and Whose Eyes are Beautiful like Lotus. kuñchitaiḥ kuntalai bhrājamānānanaṃ ratnamauḻiṃ lasat-kuṇḍalaṃ gaṇḍayoḥ | hārakeyūrakaṃ kaṅkaṇa projjvalaṃ kiṅkiṇī mañjulaṃ śyāmalaṃ taṃ bhaje ‖ 8 ‖ 8.1: I Worship You O the One Whose Shining Face is Adorned with Beautiful Locks of Curly Hairs, 8.2: I Worship You O the One Whose Head is Adorned with Shining Gem, and Whose Face is Adorned with Shining Ear-Rings, 8.3: I Worship You O the One Whose Arms and Waist are Adorned with Shining Bracelets, 8.4: I Worship You O the One Whose Dark Body is Adorned with Tiny Bells making Pleasing Sounds. achyutasyāśhṭakaṃ yaḥ paṭhediśhṭadaṃ premataḥ pratyahaṃ pūruśhaḥ saspṛham | vṛttataḥ sundaraṃ kartṛ viśvambharaḥ tasya vaśyo hari rjāyate satvaram ‖ 9.1: Whoever Recites this Acyutashtakam, which is the Giver of Istha (Chosen Desire or nearness to Chosen Deity), 9.2: With Devotion, Everyday and with Longing for the Purusha (the Supreme Being), 9.3: This Acyutashtakam which Beautifully Encircles the All-Sustaining Being (with His various Names and Qualities), 9.4: (That Person) by the Will of Hari, will Quickly reach the Abode of Hari.

Why

why think of him before any thing done. Draupadi asked the Lord as to why he did not help her husband's to which the lord said they did not think it proper to remember me. even when duryodan said mama shaking will throw the dice on our behalf if they had said Krishna will play for us ..... but they did not. the consequence is there for all to see. THINK OF THE LORD MAKE IT YOUR BREATH THOUGHT SIGHT WORK PURPOSE OF LIFE. THATS THE ONLY WAY.

s and k y v

What was the reason Yanjalwakia came out from vaisampayana ? Once upon a time, an assembly of Brahmins was arranged in presence of Lord Brahma. All the Brahmin teachers and professors were invited. It was declared that who ever among the invited fails to attend the Brahmin assembly would be considered to have committed the sin of murder of a Brahmin (Brahmahatya). For some unavoidable circumstances, Professor Vaisampayana could not attend this meeting and acquired the sin of Brahmahatya. He assembled all his disciples and requested them to share the burden of the sin of murder. One of his disciples was Yajnavalkya. He was a great intellectual and was very powerful due to his knowledge. He came forward and suggested that he would take all the sin and manage it with his powers and requested Vaisampayana to let go other disciples. Vaisampayana was enraged at this request. He considered this request as arrogance of Yagnavalkya and completely out of line. Consequently, he ordered Yajnavalkya to give up all the learning that he learned from Vaisampayana and leave his school immediately. Yajnavalkya followed the orders of the professor and discarded all the learning, which immediately evaporated into the solar dimension. And he became poorer in his knowledge and hence in powers and luster. Yajnavalkya went to the Sun God and requested the Sun to teach him Yajurveda. The Sun God agreed to teach and asked him to follow him in the form a horse during his continuous travel across the skies and learn. Thus Yajnavlakya became a Vajasaneya, one who learned as a horse and a branch formed called Vajasaneya sakha. This Yajurveda learned by Yajnavlkya as a horse from the Sun God is called SuklaYajurveda and the earlier one that was learned from Vaismpayana was Krishna Yajurveda.

Venu gitam

The first five verses of Venu Geet glorify the autumnal month of Kartik. That supreme moment of Krishna's manifestation as human lover and divine incarnate is experienced through a celebration of nature in her most glorious state, in that magical time of the year which comes with Sharad Ritu, the autumnal season. That is when the skies are cleared of heavy black clouds, the waters flow clear and sweet and the air is luminous, and the whole of earth rejoices on being cleansed. In this enchanted season Krishna picks up his flute and breathes music into it. The magical sound fills the gopis with intoxication, peacocks dance, animal stand still entranced, the cows stop grazing. In this state of innocence all the elements of nature are perceived as living, sentient beings: the earth is blessed because Krishna has chosen to walk on her, the bamboo trees are proud that Krishna has chosen them for his music.All of them are filled with one bhava which pervades the atmosphere that of ecstatic devotion or shringara bhakti. The gopis see Krishna entering the forest of Vrindavan accompanied by His friends wearing a peacock crown and golden garments, in verse 5 of the Venu Geet. He is adorned with flowers in His ears and a forest garland around His neck. Filling the holes of His flute with the nectar of His lips, His entrance is not only into the beautiful forest of Vrindavan, but into the hearts of the gopis. In the next 14 verses of Venu Geet, the gopis sing the glories of Krishna's flute.The flute in the hands of Krishna is more than a musical instrument. It is the breath of love and a call to eternity. It is the sound of the flute that attracts the cows and draws the gopis, the milkmaids of Vrindavan, out of their homes for a romantic dalliance with Krishna. The gopis exclaim in verse 9 of Gopi Geet, “What act of great merit hath this flute performed in consequence of which it is drinking the nectar from the lips of Krishna without leaving the smallest particle for the gopis, the rightful enjoyers of it? What ! Is this more loved even than us, that night and day Krishna continues holding it?...Why did not the lord of Vraja make us flutes so that night and day we had remained with Hari Krishna.” As they stepped into youth, the gopis became intensely desirous of having Krishna's attentions for themselves alone. When Shri Krishna plays the flute a second time, the enlightenment of the gopis is five-fold. Firstly it is absolute renunciation. When the gopis hear even a single note, they know no other loyalty but to find Krishna even when they know that he is as capricious as the inconstant bee. Hearing the music, the gopis abruptly abandon husbands, children, calves, dinner on the stove to run to him. Heedless of their reputation, the adoration of the village women brings them into the dark forest. Krishna rebukes them and asks them to return to their duties back home. The second step is acquiring knowledge or sankhya. On an autumnal night when Krishna dances with them, He realizes that conceit and pride has affected the gopis' love for him, and He vanishes.With Krishna's disappearance, the gopis experience a depth of despair that carves a new dimension in their love; the gopis learn that Krishna is very much in and of this world yet He is above it, He is human and yet divine. Thirdly when Krishna reappears before the gopis and answers their questions on the different kind of love, He prepares the milkmaids for a love of selfless devotion. “ Your devotion for Me has increased now when you went through the agony of losing Me for a while.” Strangely enough, the gopis find themselves cleansed of their sensual desire for Krishna-as much as the hills and rivers and skies have been cleansed after the rain. Yoga or meditation is the fourth step of enlightenment; a delicately decisive moment in the progression of the gopis towards union with their Lord. No longer in search of satisfaction of their lust alone, stripped of pride and conceit, they urge one another into complete absorption in the joy of Krishna that does not require His human presence. Finally the cowherdesses' bhakti transforms into parabhakti or perfected devotion. Aching with separation, they begin to know the Krishna that abides in their hearts when they sing His praise and dwells in their longing for Him. They have begun to know their friend not as a separate singular god-like body, but mystically visualize Him as the world around them. And they instinctively renounce the desire for liberation and enlightenment, as well. Having imbibed the essence of His flute play, the milkmaids love Krishna constantly, freely, without purpose. While milking cows, draining curds, washing clothes on riverbanks, they gather in clusters at night to sing the dark God's glories

Gopi G

https://youtu.be/0lZ9eUgQ8sE

gopīgītam ॥

gopya ūcuḥ ।

jayati te'dhikaṃ janmanā vrajaḥ

     śrayata indirā śaśvadatra hi ।

dayita dṛśyatāṃ dikṣu tāvakā-

     stvayi dhṛtāsavastvāṃ vicinvate ॥ 1॥

śaradudāśaye sādhujātasa-

     tsarasijodaraśrīmuṣā dṛśā ।

suratanātha te'śulkadāsikā

     varada nighnato neha kiṃ vadhaḥ ॥ 2॥

viṣajalāpyayādvyālarākṣasā-

     dvarṣamārutādvaidyutānalāt ।

vṛṣamayātmajādviśvatobhayā-

     dṛṣabha te vayaṃ rakṣitā muhuḥ ॥ 3॥

na khalu gopikānandano bhavā-

     nakhiladehināmantarātmadṛk ।

vikhanasārthito viśvaguptaye

     sakha udeyivānsātvatāṃ kule ॥ 4॥

viracitābhayaṃ vṛṣṇidhurya te

     caraṇamīyuṣāṃ saṃsṛterbhayāt ।

karasaroruhaṃ kānta kāmadaṃ

     śirasi dhehi naḥ śrīkaragraham ॥ 5॥

vrajajanārtihanvīra yoṣitāṃ

     nijajanasmayadhvaṃsanasmita ।

bhaja sakhe bhavatkiṅkarīḥ sma no

     jalaruhānanaṃ cāru darśaya ॥ 6॥

praṇatadehināṃ pāpakarśanaṃ

     tṛṇacarānugaṃ śrīniketanam ।

phaṇiphaṇārpitaṃ te padāṃbujaṃ

     kṛṇu kuceṣu naḥ kṛndhi hṛcchayam ॥ 7॥

madhurayā girā valguvākyayā

     budhamanojñayā puṣkarekṣaṇa ।

vidhikarīrimā vīra muhyatī-

     radharasīdhunā''pyāyayasva naḥ ॥ 8॥

tava kathāmṛtaṃ taptajīvanaṃ

     kavibhirīḍitaṃ kalmaṣāpaham ।

śravaṇamaṅgalaṃ śrīmadātataṃ

     bhuvi gṛṇanti te bhūridā janāḥ ॥ 9॥

prahasitaṃ priya premavīkṣaṇaṃ

     viharaṇaṃ ca te dhyānamaṅgalam ।

rahasi saṃvido yā hṛdispṛśaḥ

     kuhaka no manaḥ kṣobhayanti hi ॥ 10॥

calasi yadvrajāccārayanpaśūn

     nalinasundaraṃ nātha te padam ।

śilatṛṇāṅkuraiḥ sīdatīti naḥ

     kalilatāṃ manaḥ kānta gacchati ॥ 11॥

dinaparikṣaye nīlakuntalai-

     rvanaruhānanaṃ bibhradāvṛtam ।

ghanarajasvalaṃ darśayanmuhu-

     rmanasi naḥ smaraṃ vīra yacchasi ॥ 12॥

praṇatakāmadaṃ padmajārcitaṃ dharaṇimaṇḍanaṃ dhyeyamāpadi । caraṇapaṅkajaṃ śantamaṃ ca te ramaṇa naḥ staneṣvarpayādhihan ॥ 13॥ suratavardhanaṃ śokanāśanaṃ svaritaveṇunā suṣṭhu cumbitam । itararāgavismāraṇaṃ nṛṇāṃ vitara vīra naste'dharāmṛtam ॥ 14॥ aṭati yadbhavānahni kānanaṃ truṭiryugāyate tvāmapaśyatām । kuṭilakuntalaṃ śrīmukhaṃ ca te jaḍa udīkṣatāṃ pakṣmakṛddṛśām ॥ 15॥ patisutānvayabhrātṛbāndhavā- nativilaṅghya te'ntyacyutāgatāḥ । gatividastavodgītamohitāḥ kitava yoṣitaḥ kastyajenniśi ॥ 16॥ rahasi saṃvidaṃ hṛcchayodayaṃ prahasitānanaṃ premavīkṣaṇam । bṛhaduraḥ śriyo vīkṣya dhāma te muhuratispṛhā muhyate manaḥ ॥ 17॥ vrajavanaukasāṃ vyaktiraṅga te vṛjinahantryalaṃ viśvamaṅgalam । tyaja manāk ca nastvatspṛhātmanāṃ svajanahṛdrujāṃ yanniṣūdanam ॥ 18॥ yatte sujātacaraṇāmburuhaṃ staneṣa bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu । tenāṭavīmaṭasi tadvyathate na kiṃsvit kūrpādibhirbhramati dhīrbhavadāyuṣāṃ naḥ ॥ 19॥ 

iti śrīmadbhāgavata mahāpurāṇe pāramahaṃsyāṃ saṃhitāyāṃ daśamaskandhe pūrvārdhe rāsakrīḍāyāṃ gopīgītaṃ nāmaikatriṃśo'dhyāyaḥ ॥

The gopīs said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

2) O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn't this murder?

3) O greatest of personalities, You have repeatedly saved us from all kinds of danger —from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Dānava.

4) You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahmā prayed for You to come and protect the universe, You have now appeared in the Sātvata dynasty.

5) O best of the Vṛṣṇis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.

6) O You who destroy the suffering of Vraja's people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.

7) Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kāliya, please place them upon our breasts and tear away the lust in our hearts.

8) O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips.

9) The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

10) Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You — all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds.

11) Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.

12) At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks ofhair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.

13) Your lotus feet, which are worshiped by Lord Brahmā, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts.

14) O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. 

That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment.

15) When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

16) Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives.

17) Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You.

18) O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja's forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees' hearts.

19) O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.