Gopal Champu

Chapter Twenty-one - Stealing the young gopīs clothing

[1] Snigdhakaṇṭha again spoke (the same evening, to the sakhīs).

[2] After Garga performed the samskāras for Kṛṣṇa and Balarāma, thus delineating their status, many young girls, being very fortunate, were born in Vraja in various families, and by their nature developed desires for Kṛṣṇa alone from the time they were small children (kaumāra). This should be described.

When they had developed an inclination that Kṛṣṇa would be their husband, they were ignorant of a method. The gopīs, having beauty like the moon, grew thin like the waning moon because of their inclination to Kṛṣṇa and because of their great sorrow. ||1||

[3] When alone they would pray to various devatās for attaining Kṛṣṇa. They wandered about with no aim.

[4] They prayed, “May we live in the house of Nanda and Yaśodā and may they be our father-in-law and mother-in-law. May Kṛṣṇa be our husband birth after birth.” ||2||

[5] One day the young girls met together and went to the bank of the Yamunā.

[6] This was suitable. Though many students study under one guru, their goal is one and they gather at one place. The girls of various births, being friends, gathered together in one place with the same goal. ||3||

[7] When they gathered together their sentiments became one. Though born in various places, they all had affection for Kṛṣṇa, just as, when thick clouds gather together, there is rain. ||4||

[8] Though sometimes they were unfriendly to each other, now they showed great friendship because, though they hid their hearts when among their elders they revealed their hearts to each other. How could they hide their hearts when they met together? ||5||

[9] When they revealed their hearts to each other, tears flowed from their eyes and their bodies fainted. Observing them and desiring their happiness, Vṛndā approached them, wearing the cloth of a mendicant.

[10-11] Earlier Vṛndā had thought, “All these young girls have attraction to meet Kṛṣṇa but they cannot express this. Attraction arises from conventional affection and becomes strong when it awakens. They should worship a devatā, and not worship him.”

[12] She was welcomed and blessed them. After the formalities she began to speak:

[13-14] “O young girls! I live in this forest. Seeing your attraction for Kṛṣṇa, I have come with a heart laden with compassion. I have a method for achieving your goals. Please hear about it carefully. You can accomplish this without great endeavor, but you must practice with a little endeavor for one month. I have mastered that compassionate, magical method endowed with mantras.”

[15] Just as one places the nidhi gem in a particular place, Vṛndā placed the mantra in the ears of the girls, taught them the method of worship, and feeling satisfied within, disappeared. Attached to her teachings, the girls became absorbed in the highest bliss.

The greatness of profuse rāga assisted all of them constantly and they had attained a method for fulfilling their desires. Thus they experienced pure bliss. The supreme Vaiṣṇavī-śakti, most worshipable, was their guru for anurāga. The best of mantras would fulfill their desires. What other happiness could they desire? ||6||

[16] The young girls began the vow on the first day of Agrahāyaṇa month with a saṅkalpa. Leaving their houses together four daṇḍas before sunrise, they went to the bank of the Yamunā while holding hands and singing. While going, they joked and revealed their intentions.

O friend! The form of all auspiciousness, wearing a garland and endowed with the best qualities, will marry you. Nanda, pleased with this, is spreading the joyful news. ||a||

On hearing the news, your mother and father become joyful and distribute wealth. Hiding his joy within, Kṛṣṇa will make you angry with joking words sent through friends. ||b||

After the match maker decides the auspicious day, Kṛṣṇa will don new cloth for his wedding. His dark complexion mixing with the gold color of his cloth is like the cloud with lightning bolts, the basis of all beauty. ||c||

He has a yellow vest which sparkles with various colors. He wears a crown, head ornaments and turban and has jewels in his locks of hair. He wears tilaka. ||d||

Earrings decorate his cheeks. His lips become reddened with betel stains, and he covers his lips with a cloth held in his hand. He has a necklace on his throat. ||e||

He has armlets, bracelets and rings on his fingers and a colored thread on his wrist. On his heart are a necklace and the Kaustubha. He wears many garlands. ||f||

He has a shining belt with jewels on his waist and ornaments on his feet. No one has ever seen such remarkable dressing. ||g||

He is the ornament for all those ornaments and limbs. Such pride is acceptable. The people watched him arrive on a jeweled cart surrounded by friends. ||h||

They shower him with flowers while he sits on the cart and they sing songs. He is pleased with the sound of the cart and hundreds of instruments. ||i||

O friend! On hearing the tumultuous sounds of the marriage your heart will become agitated. O friend! When he arrives at your door, you faint in bliss. ||j||

O friend! Your relatives will approach the groom and women with red lips will sing. The instrumentalists will approach the groom and the songs will be loud. ||k||

The women will approach, perform āratrika and sprinkle flowers. O beautiful girl! When Kṛṣṇa comes to the pavilion your happiness will increase. ||l||

Beautiful girl! After Nanda and others have been worshiped, there will be much joking. Having followed the preliminary rules, they will bring you to Kṛṣṇa along with many gems. ||m||

They will bring you, whose limbs are weak because of love, in front of him. Your father will take your weak hand and join it with Kṛṣṇa’s hand using water. ||n||

Beautiful faced girl! No one will understand your great happiness. What more can I say? I see that he has accepted your attractive hand. ||o||7||

[17] Coming to the Yamunā, quickly finishing their songs, they shed their garments on the bank of the river in the early morning with childish flurry and, coming together, submerged themselves in the water. Because they wore silk, that cloth was not rejected even though ut was not washed again. They put on the cloth, made a worshipable deity of Kātyāyanī out of sand, chanted mantras and returned to their houses.

[18] For one month they performed this vow. On the last day, when the vow was to be completed, in great bliss they went to the bank of the Yamunā and played in the water for a few moments without bashfulness, since the place was isolated and far off from habitation.

[19] Understanding what they were doing for a month, Kṛṣṇa took four young boys with him and went there secretly, watching them while offering his heart to them.

[20] The wise understand that Dāma, Sudāma, Vasudāma and Kiṅkini are the external manifestations of Kṛṣṇa’s mind, intelligence, citta and ahaṅkāra. When they turned five years old they received a shower of prema from Kṛṣṇa every day and became joyful in association of others their same age. They went along with him, asking, “Where are we going?”

Clever Kṛṣṇa, taking company of the four boys, arrived at the Yamunā and signaled them to stop laughing with a gesture of his hand. Bending down, while the girls could not see, he stole their clothing. ||8||

Taking the clothes he quickly climbed in a kadamba tree and began laughing along with the boys. Hearing the laughing, the young girls all together looked up in fear. ||9||

Hearing the deep-throated laugh, whose supreme excellence was appreciated by others around him, the girls glanced at each other. Not seeing their clothing where they left it, they submerged their bodies in the water up to their necks, appearing like lotuses. ||10||

The faces of the girls could not be mistaken for lotuses, since they derided the forest of lotuses, for no lotus blossomed in the winter season. ||11||

The girls remained with downcast eyes for some time in the water. They then glanced at the kadamba tree when the chill became intense. Previously Kṛṣṇa hid himself behind the branches, but now he made himself visible. ||12||

Kṛṣṇa’s glance at the faces of the girls with their bodies submerged in water was like a bee within a lotus. The girls gazed at Kṛṣṇa just as a cātaka bird gazes at a cloud. ||13||

The young boys laughed loudly and the young girls became angry. The boys said, “Stealing your clothes will become respected in Vraja.” ||14||

[21] With Kṛṣṇa giving them constant instructions, the young boys spoke.

[22] First they said, “We do not know at all whether our action is permissible or not. But we came to teach you, since we have understood our lessons.” ||15||

[23] Looking at each other with shame the girls said, “You have learned well from some teacher. Please practice teaching in Vraja to gain the respect of your teacher.” ||16||

[24] Again the boys, on being instructed by Kṛṣṇa, spoke. “We do not know why you are scolding us. You are aquatic beings and we reside in the trees.” ||17||

[25] The girls said, “One should criticize the acts of you thieves sitting on the edges of the tree’s branches. Since our clothes have been stolen we are suffering from being submerged in the water.” ||18||

[26] Then Kṛṣṇa himself spoke with feigned anger and astonishment, “What did we steal from you?”

[27] The girls said, “Ah! We are many. Why are you trying to hide our clothing (ambara) with great difficulty?”

[28] Kṛṣṇa said, “You are certainly covered by the sky (ambara). Why are you saying that I have stolen the sky?”

[29] They said, “O Dāmodara! You have the power to make cloth (ambara) become sky (ambara). How much bravery will you gain by stealing in this isolated place?” ||19||

[30] Kṛṣṇa spoke in a gentle voice. “These girls are not naked, but are covered with water. I am laughing at that. You can see that they have bad character and are gentle in behaviour only superficially. These poverty-stricken girls are unlawfully eyeing our clothing that we have thrown about while playing. They cover themselves in water while thinking which piece of cloth is most suitable for them, while desiring a private place far from our eyes to put on that cloth. You can clearly see their golden cloth in the clear water of the Yamunā which clings to the various limbs of their bodies, appearing like groups of letters. Go quickly to the water and take the girls out by grabbing their hands.”

[31] Understanding his order, the boys went to the bank and stood waiting for a moment out of respect. The girls addressed the boys:

[32] “Why are you standing there stunned? Come close without fear.”

[33] The girls spoke to their friends. “O friends! Bring these thieves into the water and dunk them.”

[34] They spoke to the boys. “We can pull the person who taught you how to steal women’s belts and clothing into the water by the mercy of Kātyāyanī, what to speak of pulling you in.” ||20||

[35] Hearing this, the boys stumbled back to the kadamba tree and quickly climbed up.

[36] Laughing, Kṛṣṇa addressed them clearly. “Ah! You are playing in this place like auspicious women. Let your pride remain. I see that the devatās are merciful to you. As long as you remain living in the water we are determined to stay on the top of this tree, living in the air.”

[37] Understanding his words, the girls revealed their minds using puns.

One who remains in a boat (or tree) has no fear of the river. Why ask about the river to persons who have offered their bodies into the river? ||21||

[38] Smiling, he began to speak compassionately to the girls who were shivering from seeing his face and from the cold waves.

[39] “O rare girls! Your joints are becoming loose because of the cold. Please come here.”

[40] Frowning they said, “Why are you asking us to come?”

[41] Kṛṣṇa said, “Please come and take the cloths which were stolen by a forest spirit and taken from her by me.”

[42] They said, “What more do we need to look for?”

[43] Saying this they stretched out their hands and advanced slightly. Kṛṣṇa then said while pointing his finger: “Oh! Lotus eyed girls! Come here, close to me.”

[44] They said, “Why are you telling us to come here?

[45] Kṛṣṇa said, “My glance has become extraordinary.”

[46] They said, “What does that mean?”

[47] Kṛṣṇa said, “You cannot change clothing during an eclipse.”

[48] They said to each other, “O fools! He is speaking in order to cheat us.”

[49] Biting his tongue, Kṛṣṇa then spoke while showing the cloth. “I speak the truth. It is not a lie.”

[50] Suspecting some obstacle the girls spoke amongst themselves: “Oh! Fools! This is one of his jokes. He is laughing heartily within himself.”

[51] Hiding his smile he spoke sweet words: “This is not a joke. You have become thin because of your vows to Kātyāyanī. You are so pitiful. You should not suffer.”

[52] They said, “Someone who takes others’ clothing because of lust and then acts compassionate to them when they are cold shows himself to be most absurd.” ||22||

[53] “Let that be. Speak truthfully. When did you begin speaking the truth?”

[54] Kṛṣṇa said, “I never speak lies.”

[55] They said, “Who said that?”

[56] Kṛṣṇa spoke with a smile: “Ah! Proud girls! If you make incorrect conclusions about me, then please ask these most righteous people gathered here.”

[57] They said while smiling, “True, they seem to know your intentions and are righteous.”

[58] Kṛṣṇa said, “Ah! Girls with thin waists! If you think my words are not true then see with your eyes. You can all come or one among you can come forward.”

Then, seeing how Kṛṣṇa was joking with them, the gopīs became fully immersed in love for him, and as they glanced at each other they began to laugh and joke among themselves, even in their embarrassment. But still they did not come out of the water. SB 10.22.12 ||23||

They were embarrassed to go to the shore and were freezing cold in the water. Thus they all remained there stunned. They spoke a little. ||24|| BSM 23 ?

“You are the jewel of Nanda, the object of affection for the people and are respected by them. We are becoming disturbed in heart because of the extreme cold. Please give us our clothing. Give us our clothing. Do not act improperly.” ||25||

[59] Kṛṣṇa said: “I have seen some crafty person here. Since you are from good families I must help you who are defenseless since the forest spirit has stolen your clothing. Therefore I am acting like this. We do not have any interest in your lowly clothing. If you give something to satisfy us, with joy we will remove the obstacle caused by the forest spirit.”

[60] Hearing this, the girls who were engaged in worshiping Kātyāyanī began to reflect: “Ah! He is trying to make us reveal the exact intentions in our minds. This is the right time to reveal the attraction in our minds. But we should be careful of deceit. That seems natural since we are now freezing and frightened.”

[61] They said to him, “Ah! We are freezing from the icy wind and are about to die. You should not joke with us using tortuous words. Give us our clothes. We will accept the bad name what you wish to give us.”

[62] Smiling he said, “Oh! If you give what I want, I will accept obedience to you.”

[63] They began to think. “Oh! He has become expert at affecting our hearts. Anyway, we must go along with his jokes and serve him.”

[64] They then spoke clearly. “O Śyāmasundara! We are your servants.”

[65] Kṛṣṇa spoke with a smile, “Please do as I previously stated.”

[66] Looking at each other with darting eyes they spoke: “Alright! We will do as you have said.”

[67-68] Though filled with eagerness, Kṛṣṇa remained silent. Then they spoke again: “O knower of dharma! Give us our clothing! Since you break your promises elsewhere, you should not pronounce dharma while causing mortal wounds.”

[69] When Kṛṣṇa remained silent, hiding an amused smile, they again spoke, “If you do not do this, we will tell the king.”

[70] They spoke in this way to cause fear in him, though he was without fear. They did not mean it.

[71] The intention of their statement was to make him understand the word “king.”

[72] Kṛṣṇa replied suitably: “Ah! When will you be my servants? When will you follow my words? I have not realized that yet. If this topic is true, without alternatives, rise from the water, bringing with you all treasures, and come here as a group with smiles–not with even a little rudeness. If you do not do this, why should we help young girls who have made false vows and have introduced adharma?”

[73] Seeing that they did not come out of the water he then spoke using harsh words: “I do not seek a relationship with you girls who are useless, hopeless and vulgar. But you should understand that I am quite merciful to you. Otherwise, I would not give you the cloth. What can an angry king do?” ||26||

[74] He had mentioned the word “king” deceitfully. Then in silence and in fear they began to trust the words of Kṛṣṇa, the crest jewel of civility and compassion. Still, they did not completely trust him. However, though their bodies could not move because of shame, they rose from the water in order to get relief from the pain of the cold, because their limbs were becoming numb. This is how the wise describe their situation. Though they acted this way because of the cold, there is also another reason:

“If our desires are fulfilled we will maintain our bodies. Otherwise we will give up our bodies. This much we agree on. If the agreement is not met, even then what is the use of our shame (since we will die)? Going to him without clothing, we can use the pretext of the cold.” ||27||

[75] Somehow they came out of the water but they did not reveal themselves completely.

They placed their delicate hands in front of them, acting as their lower clothing and by spreading their hair they obtained an upper covering. Placing infant girls in front of them, they approached Kṛṣṇa with their bodies contracted like hunchbacks. ||28||

[76] The young boys then laughed loudly amongst themselves, saying, “Look Kṛṣṇa! These young girls, completely frightened, are coming here after throwing their clothing in the water.” Kṛṣṇa however, being contemplative, showed great mercy.

Though women endowed with all good qualities are compared to the moon, these young girls surpassed that comparison since they were without blemish. ||29||

How astonishing! These girls from good families desire to give up their bodies. They cannot give up their shame. They have approached me in this condition. It is good that they worry about displeasing me. Their eagerness has made them give up reservations and they look to me in their condition of suffering. ||30||

[77] My heart desires to make clear jokes which fulfill my desires and point out their faults, in order to remove their shyness. Though they have come, they are fully inhibited and remain there covering their limbs.

[78] He then spoke out loud: “Ah! You are fickle boys! Why are you laughing? These girls are without clothes. Can they be criticized in a naked state?”

[79] Taking the cloth from a branch of the kadamba tree and showing it to them, he spoke with a smile in order to express his love.

[80] “I will give you the cloth when you decide to become my servants. Previously it was difficult to decide, but seeing the situation now, it is clear. You have learned about conducting worship from a genuine guru but I have become pale on seeing your bad conduct.

You should understand that by entering the river naked you have offended the deity of the water. In order to nullify this fault you must place your hands on your heads and offer respects to the deity.” ||31||

[81] The girls felt shame in their hearts. They were overcome with intense fear. They understood that they must obey his order: “It is improper that these boys see our private parts but there is no harm in showing them to a husband who is like a devatā.” They thus diverted the boys by saying “Look! Someone is making sound over there.” In a joking manner they offered respects to Kṛṣṇa. “O master, we offer respects to you.”

[82] Seeing their limbs with interest and eagerness, considering their tenderness and beauty, he became satisfied. He gave them their clothing with a laugh: “Because of seeing you, I have easily attained you as my wives. How else can I offer myself to you?” Having satisfied them he showed his own cleverness.

Unfavorable speech produced out of friendship produces compliance and joy. See! By stealing their clothes he gave them great bliss. ||32||

[83] When Kṛṣṇa came down from the tree, to hide their shame, the girls put on their clothing with even greater embarrassment. Clear rati manifested in them and spread throughout their limbs. Their lotus faces began to blossom slightly on attaining Kṛṣṇa. Their glances fell upon him. Ah! The movement of love is crooked! ||33||

Kṛṣṇa came to give them a gift, but he forgot everything on smelling the fragrance from their lotus faces with his nose. ||34||

As bees surround lotuses filled with honey, the young girls remained around him, accepting him as their husband. ||35||

[84] The girls then said: “Let us go. What else should we do here?” Taking the clothing and ornaments in their hands, they felt bliss. Kṛṣṇa, attractive because of stealing the clothing, looked for the gift he was to give.

Thereafter, understanding that the girls undergoing penance desired to touch his hand, he decided to fulfill that desire. ||36||

If one worships someone else for one’s own benefit, it is worship for the self. One who is absorbed in me but shows disrespect externally gives me pain. I am the first type of person. You are the second type. I consider your unconditional vow to be the highest truth. ||37||

In desiring me, you have no other desire, just as grains fried in ghee and then fermented in sugar dissolve. Worshiping only me, you worship no other object. There is only taste for me. Thus what more can I say about you? ||38||

[85] When the best of women heard this, when he hinted that they should marry according to Gandharva rites, their eyes showed embarrassment, and they waited for the time of acceptance. Increasing his powers for accepting them in marriage, he again spoke pure words to them.

Mutual acceptance of the bride and groom is the method of Gandharva marriage. Mutual acceptance is the highest dharma and manifests naturally between a couple. Having reached success by the Gandharva method of marriage, please return to Vraja. On a night very soon, we will meet. ||39||

[86] When he promised them this, their devotion increased further. Śukadeva has said:

ity ādiṣṭā bhagavatā labdha-kāmāḥ kumārikāḥ |

dhyāyatyas tat-padāmbhojaṁ kṛcchrān nirviviśur vrajam ||

Thus instructed by the Supreme Personality of Godhead, the young girls, their desire now fulfilled, could bring themselves only with great difficulty to return to the village of Vraja, meditating all the while upon his lotus feet. SB 10.22.28

When the girls bowed to him in shyness, their eyes experienced first his eyes, then his red lips, then his arms, then his waist, hips, thighs, knees and lotus feet. When they separated from him and returned to Vraja, they saw those limbs within their hearts continually. ||40||

Kṛṣṇa stole their cloth and their hearts and only returned their cloth. He did not return their hearts but hid them. ||41||

The last day of the worship and vows had passed. Joyful on attaining Kṛṣṇa as their husband, they forgot the worship and returned to Vraja. All their actions were filled with the happiness of attaining him. They had obtained the happiness of Kṛṣṇa accepting to be their husband as a result of their prema, for which reason they had worshiped Kātyāyanī. What more could be attained after this? ||42||

[87] Madhukaṇṭha said, “Why did Kātyāyanī who ate the sweets offered during that month not come to bestow the desired result?”

[88] Snigdhakaṇṭha said, “The anurāga of the girls was capable of bestowing the best results. Our worship does not give such results. Kātyāyanī did not come to bestow benedictions but Kṛṣṇa, the object of their anurāga, came personally.” ||43||

[89] Madhukaṇṭha said, “Then Garga kept these young girls especially separated from Kṛṣṇa.”

[90] Snigdhakaṇṭha said, “He did so but not directly.”

[91] Madhukaṇṭha said, “How is that?”

[92] Snigdhakaṇṭha said, “Kṛṣṇa was not eager to come back to Vraja to see Rādhā and other women of Vraja, best of chaste women, who were suffering from being married to men. And, the vows of taking the sacred thread and weddings could not be conducted without bringing Garga again. Since Nanda and Yaśodā accepted Garga’s proposal, Rādhā and other women were no longer available to him. Because his mind was disturbed by this, he kept apart from the young girls at that time.”

[93] Madhukāṇṭha said, “How did the young girls carry on after that?”

[94] Snigdhakaṇṭha said, “Externally they were still young but because they married Kṛṣṇa they were no longer young girls.”

[95] Madhukaṇṭha said, “That is true. Their present state was opposite to their previous childish condition. They remained separated from Kṛṣṇa because his consciousness was predominated by Rādhā and others.

[96] After elaborating on this subject, the reciter addressed Rādhā: “When Kṛṣṇa delayed, the strength of love became stronger, because of the lack of meeting with you.” ||44||

[97] As previously, Kṛṣṇa again began playing his flute. Śukadeva, guru of Parīkṣit, has recited a verse which is pertinent to this pastime, though it belongs to the description of the rāsa-līlā. The words of the gopīs are filled with rasa.

śarad-udāśaye sādhu-jāta-sat- sarasijodara-śrī-muṣā dṛśā

surata-nātha te ’śulka-dāsikā vara-da nighnato neha kiṁ vadhaḥ

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? SB 10.31.2

yarhy ambujākṣa tava pāda-talaṁ ramāyā datta-kṣaṇaṁ kvacid araṇya-jana-priyasya |

asprākṣma tat-prabhṛti nānya-samakṣam aṣjaḥ sthātuṁ tvayābhiramitā bata pārayāmaḥ ||

O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. SB 10.29.36

Thus they made a request in misery at the beginning of the evening of the rāsa dance.

pūrṇāḥ pulindya urugāya-padābja-rāga- śrī-kuṅkumena dayitā-stana-maṇḍitena |

tad-darśana-smara-rujas tṛṇa-rūṣitena limpantya ānana-kuceṣu juhus tad-ādhim ||

The aborigine women of the Vṛndāvana area become disturbed by lust when they see the grass marked with reddish kuṁkuma powder. Endowed with the color of Kṛṣṇa’s lotus feet, this powder originally decorated the breasts of his beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety. SB 10.21.17

This descripton indicates the influence of flute which was previously described.

[98] That second contact cannot be simply a special experience arising from meeting with Kṛṣṇa, since Kṛṣṇa could not at all refuse them on the night of the rāsa dance. At the beginning of the rāsa dance it is said: Kṛṣṇa also thought of enjoying. (He did not feel complete without them.) (SB 10.29.1)

[99] The women had said, “O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you.” (SB 10.29.36) The meaning is, “After you have touched us, you have endowed us completely with rati (bhāva).”

[100] Then the following is described. After Kṛṣṇa played his flute in the evening, through the long dull nights of hemanta and then śiśira seasons, spring time finally arrived.

[101] Though spring is known as the best season, in Vṛndāvana it reached its topmost state.

When summer becomes like spring, what can we say of the attractiveness of actual spring? The wise know that Kṛṣṇa resides in Vṛndāvana at that time eternally. ||45||

[102-103] Hemanta and śiśira seasons brought both Kṛṣṇa and the women distress and pain. Spring which precedes the summer also gave them remarkable pain. All the women thought as follows:

O friend! When spring comes I will blaspheme the bad conduct of all the seasons. What can we say about our real desire? Spring previously entered and afflicted us with the sound of cuckoos and bees. What insolence! ||46||

The bee is a fool and the cuckoo is a slave. We see the bee and cuckoo as the commanders-in-chief of spring. What woman can spend her time in happiness? ||47||

The flowers make us think of his sweet smiling face and the lotuses remind us of his eyes. The cuckoos remind us of his playing the fifth note and the bees remind us of his kiss. Where is the means? From where will the means arise? What means do we have to attain him? The world is now covered with the symptoms of spring. ||48||

We do not approve of spring, because it does not act properly. But where can we flee? The spring is pulling us towards Kṛṣṇa. ||49||

The bees are like the fire’s smoke and the wind is sharp. The gentle touch of the palāśa flower gives pain. The cuckoos fly about like fire brands. The flowers with their pollen are like ashes. It is not astonishing then that we are burning. The cloud of Kṛṣṇa alone can deliver us. ||50||

[104] Kṛṣṇa went through the same experience:

If it is apparent that the spring does bring a meeting with the gopīs, then spring, which shoots flower arrows is certainly unjust. Who can tolerate this? ||51||

[105] Rādhā and Kṛṣṇa both thought:

In the month of Mādhava (spring) the constellation Viśakhā is worthy of worship for bringing a meeting with Kṛṣṇa (or it produces love for Kṛṣṇa). It reveals Yogamāyā in order that the meeting is fulfilled. Kṛṣṇa produces all happiness and removes all sorrow. In order to meet Rādhā, Kṛṣṇa reveals Yogamāyā. ||52||

[106] The agitation of all the women:

Because of separation, which is like a sacrifice for the women, the sweet chirping of birds becomes a mantra uttered to light the fire. ||53||

[107] A parrot taught by Vṛndā came and began speaking in front of Kṛṣṇa.

O hero of Vraja! Rādhā and other gopīs, in great pain, in their agitation, are tolerating the heat coming from the moon and drinking poison arising from the wind. ||54||

[108] Vṛndā showed Kṛṣṇa a message written on the campaka creeper by Rādhā.

In Vṛndāvana you are a tamāla tree and I am a campaka creeper. Vṛndā alone can arrange our meeting, since we by ourselves are without motion. No one else can do this. ||55||

[109] Looking at this message with his eyes repeatedly, Kṛṣṇa then began contemplating with longing.

[110] Oh! I always go to Bhadrā and Padmā and today I cannot go to the auspicious lotus Rādhā. Though I have obtained the sweet beauty of Śyāmalā, I have been separated from Rādhā who has desire for me. Though I have conquered a host of moons by my nails (Candrāvalī), I desire Rādhā who is similar to Candrāvalī.

[111] Ah! Ah! Though this is so, though I have attained skillful Viśākhā, I have not attained Rādhā with Lalitā and Viśākhā. Therefore I am very unhappy. Rādhā’s letter is the height of skillful intelligence.

[112] Detached from everything on the full moon night of Viśākha month, Kṛṣṇa thought, “I have become extraordinary by perfect teachings.” Entering an insurpassable forest he began to play his flute. Decreasing the self control of the gopīs by the playful sound of his flute, he agitated Rādhā and other gopīs. Giving them great pain, he attracted them. Rādhā would also come since she was also a woman.

[113] Rādhā however remained for several praharas motionless like a picture, unaware that Kṛṣṇa was attracting the other gopīs. Previously when the animals were attracted to the flute, the gopīs realized this.

[114] The gopīs then entered Vṛndāvana, praiseworthy because Kṛṣṇa had entered it. For the eyes, it was shining like a sapphire. For the skin, it was spread with water droplets from the Yamunā. For the nose it was fragrant with musk particles.

Then the women came from all directions to that forest, alone or in groups of two, three, four, five, six, seven or eight. Their numbers could not be measured. Gazing at that beautiful face from whose flute emanated an attractive spell, losing their awareness, they became merged in happiness. ||56||

[115] Following his command, they hid their shyness arising from directly meeting him and, touching his feet, remained within his vision.

Though they did not reveal any affection in front of him, their condition communicated their extraordinary love. ||57||

[116] He gazed at the gopīs who stood there, revealing their condition to him, and for a moment became absorbed in their beauty.

[117] All the women except Rādhā, the object of his intention, had gathered in the isolated grove. They did not make any special gestures. Though they did not want to return, he sent them home since he would satisfy them in the future, while indicating respectfully that he supported the cause of their accepting him.

[118] He explained as follows:

By my nature I play the flute. Because of this you have gathered here. I think that if other people came here also on hearing the flute, you would not remain. ||58||

[119-120] His conciliation:

Leave this place immediately and return to Vraja. Do not mistrust me. Do I not know the affection you have for me? O prāṇa-sakhis! If I do not know your love, at least immediately accept me as the one who can fulfill your desires. ||59||

Their reaction:

Their pitiful eyes were not satisfied and their ears, though hearing, were not satisfied. Their noses, though swooning, were not satisfied. Their minds, though offered to him, were not satisfied. ||60||

[121] Thus they sang:

O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. SB 10.29.36

[122] When Rādhā remained in difficulty, unconscious for two praharas, her friends found all methods to revive her hopeless. Paurṇamāsī came quickly with Vṛndā. Understanding her mental anguish, she spoke clearly.

[123] If you leave Rādhā alone in my thatched hut for one prahara, I will make endeavors to revive her.

[124] When they all agreed, Rādhā was brought to the cottage. Paurṇamāsī, overcome with trembling, had Madhumaṅgala bring Kṛṣṇa. When he arrived, she welcomed him with seat and other items and then scolded him with a slight smile: “Let that be. Whatever you have done, let that be. Now, please tell us what to do.”

[125] Kṛṣṇa spoke with embarrassment: “Oh! What has happened? What should we do?”

[126] Paurṇamāsī said: “We are suffering but have no means of reviving her. By the touch of your body remove her swoon.”

[127] Kṛṣṇa said, “Who? Her?”

[128] Madhumaṅgala then spoke, having anger mixed with affection: “If the cloud does not know the lightning which resides within it, lightning becomes slightly manifest. But can the lightning hide forever? If Kṛṣṇa does not recognize Rādhā who is fickle within because of her attraction to him, she will not reveal herself fully. But can she hide her feelings forever?” ||61||

[129] Smiling sweetly, Paurṇamāsī, looking at Madhumaṅgala’s face, then looked at Kṛṣṇa’s face.

[130] Kṛṣṇa said: “Madhumaṅgala is unsteady because of a disturbance in his life airs. Let him prattle as much as he likes. The lies of an uncultured fool are mere effort. I should not disobey your order, but please do what is suitable.”

[131-132] Vṛndā said: “Rādhā is endowed with the essence of all beauty of Gokula’s people under its protectors. What is the harm if Rādhā becomes conscious on experiencing your touch?

Oh! Oh! Kṛṣṇa! If you are indifferent to Rādhā, be indifferent! My heart has hardened. What more can I say to you?” ||62||

[133] Thinking a moment, she spoke again.

“Rādhā surpasses Lakṣmī in beauty. If you reject her, you cannot be called the person who has Lakṣmī on his chest. Being gentle, we cannot obstruct the meeting between you and Rādhā.” ||63||

[134] Kṛṣṇa remained silent.

[135] Paurṇamāsī said, “O life of the people of Vraja! You are silent. Why do you not accept my words?”

[136] Kṛṣṇa said, “I am silent because I will be afflicted with adharma.”

[137] Paurṇamāsī said, “I know everything. I have accepted adharma but you should increase dharma.”

[138] Kṛsṇa said, “Please advise something other than touching her.”

[139] Vṛndā said, “Show yourself to her. You are endowed with all good qualities. By showing yourself our actions are complete. Why should we pray for anything else?”

[140] Kṛṣṇa began to think, “O beloved! Because I disrespect you, my body, senses, mind, intelligence and prāṇa have all become useless.”

Kṛṣṇa thought about Rādhā in this way. Though full of longing, he remained silent externally. Madhumaṅgala took his hand and led him to a bower in the cottage. He placed Vṛndā there and went outside. He had Paurṇamāsī go elsewhere. He looked at the events from nearby as an instructor, while remaining motionless.

[141] Vṛndā said, “O Kṛṣṇa! Show your beautiful face. The moon mistakes your face for a second moon. The mirror thinks your face is a second mirror, receiving its reflection. Lakṣmī becomes bewildered, thinking your face is more beautiful than hers.” ||64||

[142] His hairs stood on end and tears came to his eyes continually. He looked at her face. The sakhīs sing of this even today.

Rādhā, having come to a solitary place, was resting on a bed of new shoots to gain relief from her fire of separation. Kṛṣṇa looked at Rādhā, who had become pale because of the sound of his flute. Tears streamed constantly from his face. She made his moonstone face liquid by the sweet beauty of her face. Worship that body filled with the fire of separation, whose heart is centered on you! That body appears like the external reflection of its heart. The body is affected by vāta, pitta and kapha. The wise offer kuṁkuma to that body as a remedy. Seeing the kuṁkuma, Kṛṣṇa considered that her internal love had surfaced externally. Seeing her, he manifested sāttvika-bhāvas and transformations in his heart. Though he applied the remedy, he considered that it was only a semblance of Rādhā. He was thinking that a clumsy magician nearby, testing his emotions for Rādhā, had produced a false form. But desiring her, he then thought that the false form was actually Rādhā. Then full of anxiety because of grief, he responded to Vṛndā’s request. Out of grief for Rādhā, he accepted Vṛndā’s contrived request to see Rādhā, who in her heart held his lotus feet, the cause of her life. ||65||

[143] Seeing the unavoidable symptoms in Kṛṣṇa and Rādhā, she prayed for the desired goal:

O prince of Vraja! She has the highest prema for you. O Kṛṣṇa! Rādhā, the form of rāsa, exists during the period of your youth. Intuiting your desire for enjoyment filled with grief and accepting your grief, she constantly gives up her own happiness. ||66|| [

[144] Knowing this, you play the flute for her. Please hear with attention.

[145] In a choked voice Kṛṣṇa said, “What should I do?”

[146] Vṛndā said, “Put your hand on her heart.”

[147] Kṛṣṇa said, “That is most improper.”

[148] Vṛndā said, “Then put your feet on her heart.”

[149] Kṛṣṇa remained silent.

[150] Vṛndā fell at his feet. “Oh! Do not delay.” In great grief she grabbed a foot or hand by force and placed it on Rādhā’s heart.

[151] Trembling to the extreme, he placed his lotus foot on her heart and lost his self-control.

[152] Opening her eyes on being touched by a portion of his foot, as if touched by the leaf of a life restoring plant, she saw Kṛṣṇa.

[153] At that time, the eyes of Rādhā and Kṛṣṇa reflected the image of each other. Because of the beauty, their greed increased. They both desired to exchange eyes to relish the other’s beauty. ||67||

[154] Kṛṣṇa became shy in front of Vṛndā. Covering his head with a cloth he quickly exited, offered respects to Paurṇamāsī and departed. However, he stumbled as he walked. Taking support of Madhumaṅgala with joking gestures, he met his friends.

[155] As if having seen a dream, with no control, Rādhā got up and began softly, inaudibly crying. When Vṛndā carefully consoled her, she slightly recovered and offered respects to Paurṇamāsī. That afternoon after Kṛṣṇa had come and seen her, she returned to Vraja with her friends and Vṛndā and somehow passed some time.

[156] This mutual touching was for the purpose of merely touching (not enjoyment).

[157] For once having experienced that happiness, how could Rādhā stop her increased grief when separated for a moment from that happiness? She kept that happiness within herself, not telling others.

Which poet can even slightly describe the joyful condition of Rādhā and Kṛṣṇa when they met? The Pulinda women spread the kuṁkuma that fell from Rādhā and Kṛṣṇa on their bodies. ||68||

[158] When the Pulinda women decorated themselves with the kuṁkuma on the grass from Kṛṣṇa’s lotus feet, these fortunate persons are described as follows, to show their amazing realization.

The aborigine women of the Vṛndāvana area become disturbed by lust when they see the grass marked with reddish kuṁkuma powder. Endowed with the color of Kṛṣṇa’s lotus feet, this powder originally decorated the breasts of his beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety. SB 10.21.17

[159] That is indicated here also:

Enough of speaking about dearest Rādhā, the kuṁkuma from whose breast became most attractive when it stained the grass, since it had also directly touched Kṛṣṇa’s feet. The good fortune of the Pulinda women who achieved success from the bliss of smearing on their limbs that kuṁkuma is far beyond our fortune. ||69||

[160] The speaker then concluded:

“O Rādhā! You have obtained a lover, who previously expressed many desires to attain you, while shaking with agitation like a moving chariot.” ||70||