In2-MeC

Auckland, New Zealand
5 November 2003

From Canto Seven of Agni Purana:

Dreams, Omens and Signs

Dreams

Some dreams are bad omens. In fact, they are nightmares. Examples are: dreams about grass or trees growing on one's body, dreams in which the dreamer is shaven-headed or is wearing shabby clothes or dreams in which one is falling form above. It is also bad to dream of marriages, singing, the killing of snakes and the killing of chandalas or animals. If you dream that you are drinking oil or eating bird meat, that is also a bad omen. Other examples are: where the dreamer dreams that he is playing with monkeys or chandalas, when he dreams that devas, brahmanas, the king or the guru is angry or when he dreams that his house had collapsed.

Remedies have to be found if one dreams such evil dreams. Brahmanas have to be worshipped, a yajna has to be performed and the dreamer has to pray to Vishnu, Shiva, Brahma, Ganesha or Surya. Dreams dreamt in the first quarter of one's sleep normally come true over the next one year. Dreams from the second quarter come true over the next six months and dreams from the third quarter over the next three months. Dreams from the last quarter come true over the next fortnight and dreams dreamt right at dawn come true within the next ten days. If one first dreams a good dream and then an evil one, it is the evil dream the will come true. Therefore, if one dreams a good dream, one should not sleep anymore. One should immediately arise.

There are many dreams that are good dreams. For example, dreams that involve mountains, palaces or snakes. Or the dreamer might dream that he is riding on a horse or a bull. It is also good to dream of white flowers in the sky or to see trees in a dream. Especially good dreams are those of the dreamer's possessing many arms or many heads or of grass and bushes sprouting form his navel. What if you dream of wearing white garlands or clothes? That too is good. If you dream of eclipses of the sun, the moon or the stars, by all means rejoice. And if in a dream you see that you have caught hold of the enemy's flag, that surely means that you will triumph over the enemy. And if you actually dream of defeating the enemy, the interpretation is clear enough.

Strangely enough, a dream where the dreamer sees that he is eating rice pudding is a good dream. As is the case with dreams of drinking wine or blood. Or even of eating wet meat. A clear sky in a dream is good. Dreaming of milking a cow or a buffalo with one's own mouth is also good. The dream continues to be a good one if one dreams of milking a lioness or a she-elephant thus. Other dreams which have good interpretations are, for example, dreams of the dreamer's receiving blessings form devas or brahmanas or of being anointed with water.

The dreamer who dreams of his coronation is blessed. And he is doubly blessed if he dreams that his head has been cut off or that he has died or even that his house has been burnt down. The relatives of such a dreamer increase in number and he also prospers. It is good to dream of musical instruments being played. Or of riding a bull or climbing a tree. Wet clothes, trees laden with fruit and clear blue skies in dreams are especially good.

Omens and Signs

If one is about to go out of the house, one should take care of any bad omens that there might be. Such bad omens are cotton, dried grass, cowdung, coal, molasses, leather, hair, a lunatic, a chandala, a widow, a dead body, ashes, bones and a broken vessel. If one comes across these as one is about to leave, one should not start without pacifying the elements through prayers to Vishnu. The sound of musical instruments is not an auspicious sound at the beginning of a journey. If the means of transport by which one is travelling breaks down, that too, is a bad omen. If weapons break, perhaps you should postpone the journey. The same is the case if an umbrella held over one's head happens to fall. If one hits one's head against the lintel of the door as one is about too cross the threshold, prayers are again indicated. And never call back someone who has just left. That is a bad omen and bodes ill for the success of the journey.

There are good omens for a departure and if one sees these good omens, the journey is bound to be successful. Good omens are white flowers, full vessels, meat, distant noises, an old goat, a cow, a horse, an elephant, fire, gold silver, a sword, an umbrella, fruit, clarified butter, curds, a conch shell, sugarcane, the sound of thunder, lightning and a dead body with no one crying over it.

Omens are important even if one is not going on a journey. A peacock crying on the left means that something is going to be stolen. If a donkey brays with a broken voice, that is good omen and something good will happen. If a boar or a buffalo crosses over from the left to the right, that is a good omen. But if they cross over from the right to the left, that is a bad omen. One's desires will be attained if horses, tigers, lions, cats or donkeys cross over from the right to the left. jackals, moles, lizards, pigs and cuckoos are good omens or the left and monkeys are good omens on the right. If a jackal calls once, twice, thrice or four times, that is a good omen. It is a bad omen if a jackal calls five or six times. It is a very good omen if a jackal calls seven times.

If crows caw on the left of an army, the soldiers will not be able to win. If a crow can be seen near the door a house, this means that there will soon be a guest. A crow looking at the sum with one eye signifies great danger. A crow covered with mud means the attainment of one's desires. A dog barking inside the house leads to the death of the householders. A person whose left limbs are sniffed by a dog, will attain riches. If the right limbs are sniffed, there will be danger. A dog blocking one's path signifies theft. A dog with a bone or a rope in its mouth means the loss of property. But it is a good omen to see a dog with meat in its mouth.

Cows mooing irregularly mean threats to the master of the house. If this happens at night, there will be a theft or a death in the house. If the cows have horns that are wet or daubed with mud, that is a good sign for the householders. A cow that plays with cranes or doves is bound to die. A cow that licks its feet is also destined to die. If an elephant strikes its right foot with its left, that is a good sign. Prosperity comes if an elephant rubs its right tusk with its foot.

There is great danger if an umbrella falls just as one is about to leave on a trip. Journeys are to be avoided if the stars are not favourable.
 

From Canto Four of Brahma-vaivarta-purana:

Lord Krsna and Srimati Radharani converse in the presence of the demigods
about departing the spiritual world for Their earthly pastimes.

Text 185

deva gacchantu prthivim
    amsena bhara-harakah
kalaya deva-patnyas ca
    gacchantu prthivi-talam

deva-the demigods; gacchantu-should go; prthivim-to the earth; amsena-by parts; bhara-harakah-removing the burden; kalaya-by a part; deva-of the demigods; patnyah-the wives; ca-and; gacchantu-should go; prthivi-talam-to the earth.

In this way the demigods must go, by their partial expansions, to the earth and help to remove its burden. The demigods' wives must also go, by their partial expnnsions, to the earth.

Text 186

ity evam uktva bhagavan
    virarama ca narada
sarvam nivaranam srutva
    tatrovasa praja-patih

ity-thus; evam-thus; uktva-having spoken; bhagavan-the Supreme Personality of Godhead; virarama-stopped; ca-and; narada-O Narada; sarvam-all; vivaranam-words; srutva-hearing; tatra-there; uvasa-stood; praja-patih-Brahma.

At that point Lord Krsna stopped speaking. O Narada, Brahma stood there, listening.

Text 187

krsnasya vame vag-devi
    daksine kamalalaya
purato devatah sarvah
    parvati capi narada

krsnasya-of Lord Krsna; vame-on the left; vag-devi-sarasvati; daksine-on the right; kamalalaya-laksmi; puratah-before; devatah-the demigods; sarvah-all; parvati-Parvati; ca-and; api-also; narada-O Narada.

Sarasvati was at Lord Krsna's left and Laksmi at His right. Parvati and all the demigods were before Him.

Text 188

gopyo gopas ca purato
    radha-vaksah-sthala-sthita
etasminn antare sa ca
    tam uvaca vrajesvari

gopyah-the gopis; gopas-and gopas; ca-and; puratah-before; radha-Radha; vaksah-sthala-sthita-resting on His chest; etasmin-there; antare-after; sa-She; ca-and; tam-to Him; uvaca-said; vrajesvari-the queen of Vraja.

The gopis and gopas were before Him. Sri Radha rested on His chest. At that moment Sri Radha, the queen of Vraja, spoke to Lord Krsna.

Text 189

sri-radhikovaca

srnu natha pravaksyami
    kinkari-vacanam prabho
prana dahanti satatam
    andolayati me manah

sri-radhika uvaca-Sri Radha said; srnu-please hear; natha-O Lord; pravaksyami-I will tell; kinkari-vacanam-the words of Your maidservant; prabhah-O Lord; prana-life; dahanti-burns; satatam-always; andolayati-swings to and fro; me-My; manah-mind.

Sri Radha said: O Lord, please hear the words of Your maidservant. My life has become a blazing fire that burns without stop. My mind trembles, swinging to and fro.

Text 190

caksur-nimilanam kartum
    asakta tava darsane
tvaya vina katham natha
    yasyami dharani-talam

caksuh-eyes; nimilanam-closing; kartum-to do; asakta-unable; tava-of You; darsane-in the sight; tvaya-You; vina-without; katham-how?; natha-O Lord; yasyami-I will go; dharani-talam-to the earth.

When I look at You I cannot even blink. O Lord, how can I go to the earth without You?

Text 191

kati-kalantaram bandho
    melanam me tvaya saha
pranesvara bruhi satyam
    bhavisyaty eva gokule

kati-kalantaram-after how long?; bandhah-O friend; melanam-meeting; me-of Me; tvaya-You; saha-with; pranesvara-O master of My life; bruhi-please tell; satyam-the truth; bhavisyaty-will be; eva-indeed; gokule-in Gokula.

O friend, how much time must pass before I will meet You again in Gokula? O master of My life, please tell the truth.

Text 192

nimesam ca yuga-satam
    bhavita me tvaya vina
kam draksyami kva yasyami
    ko va mam palayisyati

nimesam-a blink; ca-and; yuga-satam-a hundred yugas; bhavita-will become; me-of Me; tvaya-You; vina-without; kam-what?; draksyami-will I see; kva-where?; yasyami-will I go; kah-who?; va-or; mam-Me; palayisyati-will protect.

An eyeblink without You will be a hundred yugas for Me. What will I look on? Where will I go? Who will protect Me?

Text 193

mataram pitaram bandhum
    bhrataram bhaginim sutam
tvaya vinaham pranesa
    cintayami na kam ksanam

mataram-mother; pitaram-father; bandhum-friend; bhrataram-brother; bhaginim-sister; sutam-child; tvaya-You; vina-without; aham-I; pranesa-O master of My life; cintayami-think; na-not; kam-what?; ksanam-moment.

O master of My life, how can I for a moment think of mother, father, relatives, friends, brother, sister, or children when You are gone?

Text 194

karosi mayayacchannam
    mam cen mayesa bhu-tale
vismrtam vibhavam dattva
    satyam me sapatham kuru

karosi-You do; mayaya-with Your maya' potency; acchannam-covered; mam-Me; cet-if; mayesa-O master of maya; bhu-tale-on the earth; vismrtam-forgotten; vibhavam-glory; dattva-giving; satyam-truth; me-to Me; sapatham-promise; kuru-please do.

O master of illusions, please promise Me that when I am on the earth You will not cover Me with illusion and make Me forget Your glories.

Text 195

anuksanam mama mano
    madhupo madhusudana
karotu bhramanam nityam
    sa-madhvike padambuje

anuksanam-at every moment; mama-My; manah-mind; madhupah-a bee; madhusudana-O Krsna; karotu-please do; bhramanam-wandering; nityam-always; sa-madhvike-filled with honey; pada-fdeet; ambuje-lotus.

O Krsna, please turn My mind into a bumblebee always wandering among the nectar lotus-flowers of Your feet.

Text 196

yatra tatra ca yasyam va
    yonau janma bhavato idam
tvam svasya smaranam dasyam
    mahyam dasyasi vachitam

yatra tatra-wherever; ca-and; yasyam-which; va-or; yonau-womb; janma-birth; bhavatv-may be; idam-this; tvam-You; svasya-own; smaranam-memory; dasyam-service; mahyam-to Me; dasyasi-will give; vachitam-desired.

Wherever I may be born, please give Me service to You and remembrance of You.

Text 197

krsnas tvam radhikaham ca
   prema-saubhagyam avayoh
na vismarami bhumau ca
   dehi mahyam param varam

krsnah-Krsna; tvam-You; radhika-Radha; aham-I; ca-and; prema-saubhagyam-the good fortune of love; avayoh-of Us; na-not; vismarami-I remember; bhumau-on the earth; ca-and; dehi-please give; mahyam-to Me; param-great; varam-blessing.

You are Krsna and I am Radha. When I am on the earth may I never forget the glory of Our love. O Lord, please give Me this benediction.

Text 198

yatha tanva saha pranah
   sariram chayaya saha
tathavayor janma yatu
   dehi mahyam varam vibho

yatha-as; tanva-the body; saha-with; pranah-life; sariram-body; chayaya-with a shadow; saha-with; tatha-so; avayoh-of Us; janma-birth; yatu-may attain; dehi-please give; mahyam-to Me; varam-boon; vibhah-O Lord.

As breath always stays with the body and as the body always stays with its shadow, may We Two always stay together when We take birth. O Lord please give Me this benediction.

Text 199

caksur-nimesa-vicchedo
   bhavita navayor bhuvi
tatragatyapi kutrapi
   dehi mahyam varam prabho

caksur-nimesa-vicchedah-an eyeblink; bhavita-will be; na-not; avayoh-of Us; bhuvi-on the earth; tatra-there; agatya-going; api-even; kutrapi-somewhere; dehi-please give; mahyam-to Me; varam-benediction; prabhah-OLord.

When We are on the earth let Us not be separated for even an eyeblink. O Lord, please give Me this benediction.

Text 200

mama pranais tava tanuh
   kena va varyate hare
atmano murali-padau
   manasa va vinirmitau

mama-of Me; pranaih-with life; tava-of You; tanuh-the body; kena=by what?; va-or; varyate-is made; hare-O Krsna; atmanah-own; murali-flute; padau-feet; manasa-with the mind; va-or; vinirmitau-made.

Who was it that used My life-breath to create Your body, feet, and flute?

Text 201

striyah kati-vidhah santi
   purusa va puru-stutah
nasti kutrapi kanta va
   kantasakta ca madrsi

striyah-women; kati-vidhah-how many kinds; santi-are; purusa-men; va-or; puru-stutah-glorious; na-not; asti-is; kutrapi-anywhere; kanta-beloved; va-or; kantasakta-attached to her beloved; ca-and; madrsi-like Me. .

How many kinds of women are there? How many kinds of glorious men praised again and again? No woman is attached to her lover as I am to You.

Text 202

tava dehardha-bhagena
   kena vaham vinirmita
idam evavayor bhedo
   nasty atas tvayi me manah

tava-of You; dehardha-bhagena-by half the body; kena-how?; va-or; aham-I; vinirmita-made; idam-this; eva-indeed; avayoh-of Us; bhedah-difference; na-not; asti-is; atah-then; tvayi-to You; me-of Me; manah-the mind.

How is it that I was created from half of Your body? There is no difference between Us. That is why My mind always thinks of You.

Text 203

mamatma-manasa-pranams
   tvayi samsthapya kena va
tavatma-manasa-prana
   mayi vasam sthita api

mama-of Me; atma-self; manasa-mind; pranan-life; tvayi-in You; samsthapya-situated; kena-how?; va-or; tava-of You; atma-self; manasa-mind; pranah-and life; mayi-in Me; vasam-residence; sthita-situated; api-also.

How is it that My mind, heart, and life were placed in Your body, and Your mind, heart, and life were placed in Mine?

Text 204

tato nimesa-viraha-
   datmano viklavam manah
pradagdham santatam prana
   dahanti viraha-srutau

tatah-therefore; nimesa-an eyeblink; viraha-separation; da-giving; atmanah-of the self; viklavam-calamity; manah-the mind; pradagdham-burned; santatam-always; prana-life; dahanti-burns; viraha-srutau-hearing of separation.

That is why an eyeblink's separation from You brings a great catastrophe to My mind. That is why, when it hears that We may be separated, My life-force burns in an unending fire.

Text 205

ity evam uktva sa devi
   tatraiva sura-samsadi
bhuyo bhuyo rurodoccair
   dhrtva tac-caranambuje

ity-thus; evam-thus; uktva-speaking; sa-She; devi-the goddess; tatra-there; eva-indeed; sura-samsadi-in the assmbly of the demigods; bhuyah-again; bhuyah-and again; ruroda-wept; uccaih-loudly; dhrtva-holding; tac-caranambuje-His lotus feet.

After speaking these words in the assembly of demigods, again and again Sri Radha grasped Lord Krsna lotus feet and loudly wept.

Text 206

krode krtva ca tam krsno
    mukham sammrjya vasasa
bodhayam asa vividham
    satyam tathyam hitam vacah

krode-on His lap; krtva-placing; ca-and; tam-Her; krsnah-Krsna; mukham-face; sammrjya-wiping; vasasa-with a cloth; bodhayam asa-taught; vividham-many; satyam-truths; tathyam-true; hitam-auspicious; vacah-words.

Then, placing Her on His lap and with His own garment wiping the tears from Her face, Lord Krsna spoke many true and beneficial words.

Text 207

sri-krsna uvaca

adhyatmikam param yogam
    soka-cchedana-karanam
srnu devi pravaksyami
    yogindranam ca durlabham

sri-krsna uvaca-Sri Krsna said; adhyatmikam-spiritual; param-great; yogam-yoga; soka-cchedana-brekaing grief; karanam-the cause; srnu-please hear; devi-O goddess; pravaksyami-I will tell; yogindranam-of the kings of the yogis; ca-and; durlabham-difficult to attain.

Sri Krsna said: Goddess, please listen and I will describe to You the yoga of the Supreme, a yoga even the kings of the yogis cannot understand, a yoga that cuts grief into many pieces.

Text 208

adharadheyayoh sarvam
    brahmandam pasya sundari
adhara-vyatirekena
    nasty adheyasya sambhavah

adhara-the resting place; adheyayoh-and that which rests; sarvam-all; brahmandam-the universe; pasya-look; sundari-O beautiful one; adhara-from the resting place; vyatirekena-with separation; na-not; asty-is; adheyasya-of that which rests; sambhavah-is possible.

O beautiful one, consider this: The entire universe is constructed of two things: resting places and things that rest in them. It is not possible for a resting thing to be separated from its resting place.

Text 209

phaladharam ca puspam ca
    puspadharas ca pallavah
skandhas ca pallavadharah
    skandhadharas taruh svayam

phala-of fruit; adharam-the resting place; ca-and; puspam-flower; ca-and; puspadharas-the resting place of the flower; ca-and; pallavah-twig; skandhas-branch; ca-and; pallavadharah-the resting place of the twig; skandhadharah-the resting place of the branch; taruh-the tree; svayam-itself.

For the fruit the resting place is the flower. For the flower the resting place is the twig. For the twig the resting place is the branch. For the branch the resting place is the tree itself.

Text 210

vrksadharo 'py ankuras ca
    bija-sakti-samanvitah
astir evankuradharas
    casty adharo vasundhara

vrksa-of the tree; adharah-the resting place; api-also; ankurah-the seedling; ca-and; bija-sakti-samanvitah-with the power of the seed; astih-the seed; eva-indeed; ankuradharah-the resting place of the seedling; ca-and; asty-is; adharah-the resting place; vasundhara-the earth.

For the tree the resting place is the sapling. For the sapling, which is manifest from the seed, the resting place is the seed. For the seed the resting place is the earth.

Text 211

seso vasundharadharah
    sesadharo hi kacchapah
vayus ca kacchapadharo
    vayv-adharo 'ham eva ca

sesah-Lord Sesa; vasundharadharah-the resting place of the earth; sesadharah-the resting place of Sesa; hi-indeed; kacchapah-the tortoise; vayuh-wind; ca-and; kacchapadharah-the resting place of the tortoise; vay�-adharah-the resting place of the wind; aham-I; eva-indeed; ca-and.

For the earth the resting place is Lord Sesa. For Lord Sesa the resting place is the great tortoise beneath Him. For the tortoise the resting place is the wind. For the wind the resting place is I Myself.

Text 212

mamadhara-svarupas tvam
    tvayi tisthami sasvatam
tvam ca sakti-samuha ca
    mula-prakrtir isvari

mama-of Me; adhara-the resting place; svarupah-personified; tvam-You; tvayi-in You; tisthami-I stand; sasvatam-always; tvam-You; ca-and; sakti-samuha-the host of potencies; ca-and; mula-prakrtih-the root of nature; isvari-the goddess.

For Me the resting place is You. I always rest in You. You have all powers. You are the root from which the material nature has sprung. You are the Supreme Goddess.

Text 213

tvam sarira-svarupasi
    tri-gunadhara-rupini
tavatmaham nirihas ca
    cestavams ca tvaya saha

tvam-You; sarira-svarupa-the resting place of bodies; asi-are; tri-gunadhara-rupini-the resting place of the three modes of nature; tava-of You; atma-the Self; aham-I; nirihah-inactive; ca-and; cestavan-active; ca-and; tvaya-You; saha-with.

You are the resting place of all bodies. You are the resting place of the three modes of nature. You are the resting place of Me, for I am Your heart. Without You I cannot act. Only by Your grace have I the power to act.

Text 214

purusad viryam utpannam
    viryat santatir eva ca
tayor adhara-rupa ca
    kamini prakrteh kala

purusat-from the man; viryam-seed; utpannam-manifested; viryat-from the seed; santatih-children; eva-indeed; ca-and; tayoh-of them both; adhara-the resting place; rupa-the form; ca-and; kamini-woman; prakrteh-of matter; kala-a part.

From the man the seed is manifest. From the seed children are manifest. The resting place of both seed and children is the woman, who is manifest from material nature.

Text 215

vina dehena kutratma
    kva sariram vinatmana
pradhanyam ca dvayor devi
    vina dvabhyam kuto bhavah

vina-without; dehena-a body; kutra-where; atma-the self; kva-where?; sariram-the body; vina-without; atmana-the self; pradhanyam-the primordial stage of matter; ca-and; dvayoh-of both; devi-O goddess; vina-without; dvabhyam-with both; kutah-where?; bhavah-the birth.

How can the spirit-soul exist without the body? How can the body exist without the spirit-soul? They are both the first cause. O goddess, how can the creation be manifest without them both?

Text 216

na kutrapy avayor bheda
    radhe samsara-bijayoh
yatratma tatra dehas ca
    na bhedo vinayena kim

na-not; kutrapy-anywhere; avayoh-of Us; bheda-difference; radhe-O Radha; samsara-of the material world; bijayoh-and the seed; yatra-where; atma-the self; tatra-there; dehah-the body; ca-and; na-not; bhedah-difference; vinayena-with humbleness; kim-what is the need?

O Radha, We are not different. We are the seed and the world grown from the seed. I am the soul and You are the body. Where the soul is present, there also is the body. We are not different. Why must You be so humble?

Text 217

yatha ksire ca dhavalyam
    dahika ca hutasane
bhumau gandho jale saityam
    tatha tvayi mama sthitih

yatha-as; ksire-in milk; ca-and; dhavalyam-whiteness; dahika-heat; ca-and; hutasane-in fire; bhumau-in earth; gandhah-fragrance; jale-in water; saityam-coolness; tatha-so; tvayi-in You; mama-of Me; sthitih-the presence.

As whiteness is present in milk, as heat is present in fire, as fragrance is present in earth, and as coolness is present in fire, so I am always present in You.

Text 218

dhavalya-dugdhayor aikyam
    dahikanalayor yatha
bhu-gandha-jala-saityanam
    nasti bhedas tathavayoh

dhavalya-of whiteness; dugdhayoh-of milk; aikyam-oneness; dahika-of heat; analayoh-and fire; yatha-so; bhu-earth; gandha-fragrance; jala-water; saityanam-coolness; na-not; asti-is; bhedah-difference; tatha-so; avayoh-of Us.

As mil� and its whiteness, fire and its heat, earth and its fragrance, and water and its coolness are one and cannot be separated, We are one also. We cannot be separated.

Text 219

maya vina tvam nirjiva
    cadrsyo 'ham tvaya vina
tvaya vina bhavam kartum
    nalam sundari niscitam

maya-Me; vina-without; tvam-You; nirjiva-lifeless; ca-and; adrsyah-invisible; aham-I; tvaya-You; vina-without; tvaya-You; vina-without; bhavam-existence; kartum-to do; na-not; alam-able; sundari-O beautiful one; niscitam-indeed.

Without Me, You are lifeless. Without You, I am invisible. O beautiful one, without You I cannot exist.

Text 220

vina mrda ghatam kartum
    yatha nalam kulalakah
vina svarnam svarna-karo
    'lankaram kartum aksamah

vina-without; mrda-clay; ghatam-a pot; kartum-to make; yatha-as; na-not; alam-able; kulalakah-a potter; vina-without; svarnam-gold; svarna-karah-a goldsmith; alankaram-an ornament; kartum-to make; aksamah-unable.

Without clay a potter cannot make a pot. Without gold a goldsmith cannot make a gold ornament.

Text 221

svayam atma yatha nityas
    tatha tvam prakrtih svayam
sarva-sakti-samayukta
    sarvadhara sanatani

svayam-personally; atma-the soul; yatha-as; nityah-always; tatha-so; tvam-You; prakrtih-nature; svayam-personally; sarva-all; sakti-power; samayukta-with; sarvadhara-the resting place of everything; sanatani-eternal.

As the spirit-soul is eternal, You are also eternal. You are the material nature. You are all-powerful. You are the eternal resting place of everything.

Text 222

mama prana-sama laksmir
    vani ca sarva-mangala
brahmesananta-dharmas ca
    tvam me pranadhika priya

mama-of Me; prana-life; sama-equal; laksmih-Laksmi; vani-sarasvati; ca-and; sarva-mangala-all-auspicious; brahma-Brahma; isa-Siva; ananta-Ananta; dharmah-Yama; ca-and; tvam-You; me-to Me; pranadhika-more than life; priya-dear.

Laksmi, all-auspicious Sarasvati, Brahma, Siva, Sesa, and Yamaraja are dear as life to Me. But You are more dear than life to Me.

Text 223

samipa-stha ime sarve
    sura devyas ca radhike
etebhyo 'py adhika no cet
    katham vaksah-sthala-sthita

samipa-stha-nearby; ime-they; sarve-all; sura-demigods; devyas-demigoddesses; ca-and; radhike-O Radha; etebhyah-than them; api-even; adhika-greater; nah-not; cet-if; katham-how?; vaksah-sthala-sthita-staying on the chest.

If this were not so, then why do the demigods and demigoddesses stay nearby, but You rest on My chest, O Radha?

Text 224

tyajasru-moksanam radhe
    bhrantim ca nisphalam sati
vihaya sankham nihsanke
    vrsabhanu-grham vraja

tyaja-abandon; asru-of tears; moksanam-shedding; radhe-O Radha; bhrantim-mistake; ca-and; nisphalam-fruitless; sati-O saintly one; vihaya-placing; sankham-doubt; nihsanke-free from doubt; vrsabhanu-grham-to Vrsabhanu's home; vraja-go.

O Radha, give up Your tears. O saintly one, give us this fruitless and mistaken worry and go to King Vrsabhanu's house.

. . . to be continued!

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