Gopal Champu

Chapter Twenty-three - Beginning of Rāsa pastimes

[1] At the beginning of the rāsa dance, I am making this prayer in revealing Kṛṣṇa’s promise that he would enjoy with the gopīs in the night.

Out of rashness I have written that my poetry is filled with rasa. I am speaking here a subject which is most confidential. I should offer the exchange of words between Kṛṣṇa and the gopīs while they were alone in Vraja to the ear of the qualified person who will hold these words in his heart but I will not speak this in an assembly. ||1||

[2] When the evening recitation (to the sakhīs) continued as arranged, Madhukaṇṭha spoke with a sweet voice to Snigdhakaṇṭha. Folding his hands, he said:

Please speak in detail about the unfolding of the rāsa pastimes. The scope of a particular situation is determined by its particular cause. ||2||

[3] Hearing this and having seen everything, all present said with bliss, “What he said is right. If the stream of rasa is interrupted one cannot obtain the real nature of the rasa, since there is no relation between previous and later events. ||3||

Therefore please begin to speak without interruption of the topic according to your desire.

[4] Madhukaṇṭha said:

When the festival of rāsa sought to make its appearance, the moon-faced women became enchanted on seeing his face, their doe eyes began to roll on seeing his eyes and the self-control of those beautiful-bodied women disappeared on seeing his body. ||4||

When the festival of rāsa sought to make its appearance, Kṛṣṇa’s eyes developed greed for the lotus eyes of the women who surpassed Lakṣmī in beauty and his beauty gave joy by its profuse radiance at this first meeting. ||5||

[5] By the efforts of Paurṇamāsī, the Pulinda women became successful by touching the kuṁkuma that had fallen from Kṛṣṇa’s feet which had touched Rādhā’s breasts. (SB 10.21.17) After this had occurred, Kṛṣṇa, thinking himself incomplete, developed thirst for attracting only Rādhā. He thought, “How can I meet her alone?”

[6] One sakhī, anointed with Rādhā’s kuṁkuma, spoke to Kṛṣṇa whose eyes were like pink lotuses, out of compassion for Rādhā.

May you defeat Cupid! I do not know why you desiccate and pierce Rādhā as if she were your flute! ||6||

[7] At that moment the forest deities announced a message from the sky:

“Your dear flute, which is first dried out and then pierced by a forged metal spike to make its holes, is known as Cupid. O killer of Baka! That Cupid is now drying up Rādhā’s body with the fire of separation, because of her affection for you.” ||7||

[8] Then Kṛṣṇa, wandering about unsteadily, saw a message written using kuṁkuma on a tamāla leaf.

I am burning because of Cupid’s fire and my mind is preoccupied with your beautiful limbs. Hearing the sweet rāgas from your flute, I constantly see your black effulgence everywhere. I have become Kṛṣṇized but have not attained you. ||8||

[9] Seeing the letter without the writer, Kṛṣṇa thought, “Ah! Is it possible that Rādhā has written this extraordinarily poetic letter with such content? Since she comes from a good family she would conceal agitation caused by love. Only my flute, my refuge, can destroy the coverings which hide the desire within her.”

[10] Pained by not attaining the nectar of Rādhā, he began to play his flute incessantly. The monsoon season, when the attraction arose, passed, and half of the autumn passed with increased desire for her.

[11] He played his flute only for her. When he played his flute to attract her she developed symptoms of love. First she began trembling, then her mind whirled about, then she gave up sitting. She would leave the house several times and walk on the forest path, going far away on the road. ||9||

The playing of the flute to attract Rādhā was laden with desire but fully sincere. Lowering my shoulders, with hairs standing on end, loudly I proclaim: praise to Rādhā who fulfilled Kṛṣṇa’s desires at all times. ||10||

[12] Having desired to test the flute playing in the monsoon period, observing the time, he then saw that autumn had come. Seeing this, he began thinking:

[13] If Rādhā, by nature flawless, becomes the ornament of my pastimes, I can attain all women and can become completely happy. But I see that Rādhā, according to the time, is controlling her love which conquers all people. Rādhā sees that I am doing the same.

[14] Since, absorbed in playing the flute, I can produce love transformation in others, I know that I can also produce great disturbance in Rādhā’s body.

[15] While thinking in this way, he saw in front of him an auspicious sign. He said, “Ah! Something auspicious is about to happen!

The creator has shown to me khaṣjana birds dancing on a lotus. I infer that I will soon see Rādhā’s face with two beautiful eyes.” ||11||

[16] Because of seeing that auspicious sign, from the full moon of Āśvina month till the fourteenth day of the waxing moon he played his flute continually.

Noting the nights with jasmines blossoming in the autumn season along with the sweet sound of the flute, he began to play constantly with the gopīs for enjoyment. ||12||

[17] The full moon, filled with various pastimes, quickly arrived to please its guest Kṛṣṇa. Knowing that the time which assisted the rāsa dance had arrived, during the day after herding the cows he returned to Vraja with the cows. After finishing his meal there, in the evening he went to his room and sat there. He saw the sun set and the moon surrounded by its rays and stars rise. Absorbed in special emotions under that influence, he thought as follows:

Is this the moon’s form, like a ball of kuṁkuma, rising, or the face of Cupid, red with anger? ||13||

Is this the moon spread with kuṁkuma ointment appearing in front of me, or does the face of Rādhā rise from the forest on the bank of the Yamunā in front of me? ||14||

[18] If this is the moon, then one should think as follows:

The full moon has reddened the east with its kuṁkuma laden hand and on that pretext is instructing me in my kaiśora age to immediately enjoy with the dear women. This pure moon has produced auspiciousness in all ways. ||15||

[19] It is certain that the moon is giving an instruction:

“I am the moon. Enjoying with the wives of the protectors of the directions (spreading redness everywhere), I give joy to all people. In doing so, no one hates me. O Kṛṣṇa! Why are you hesitating to enjoy with Rādhā?” ||16||

[20] Inspired by these heavenly signs, I will attain auspiciousness by going in the south-eastern direction, made white by the intense moonlight.

This is because the moon reveals that the whole forest is tinted red in all directions. This is an auspicious omen for me. I will obtain auspiciousness by going there. ||17||

[21] If this is the face of angry Cupid, he will use his arrows and destroy fear. If this forest is the abode of the east’s beauty, then by going in that direction happiness will enter me.

On going in that direction my right eye trembles. Therefore at that place I will meet and dance with the women. ||18||

[22] Thinking in this way, he met Dāma, Sudāma, Vasudāma and Kiṅkiṇi, being pleased with their precious affection. He secretly assigned them as guards at his door to prevent others entering while he was sleeping in his room. He then left them, holding his flute in his hands, went in the south eastern direction, and arrived at the bank of the Yamunā.

He then considered, “This is not angry Cupid’s face since the place is white. This is not Rādhā’s face in separation, for that face would be faulty, whereas this place is pure.” ||19||

[23] He then decided that it was actually the moon.

He thought, “The moon, arising in the east to dispel the deep darkness of night, has made everything perfect for a festival. The moon is imitating Rādhā’s face. How could the moon alone disturb my heart?” ||20-21||

[24] Thinking again, he spoke to the moon: “O moon with sweet light! You should not proudly think that you are unequalled in beauty among all beings because even the ten toenails of Rādhā have your beauty.” ||22||

[25] Thinking in this way, selecting a suitable spot, he assigned the four friends on the path at a distance and ascending to a high area on the bank of the Yamunā, facing Vraja, placed the flute in his mouth to play it. He then thought, “First I will make Rādhā come. Without her the result will be useless. By the thrill of her coming, the coming of other women will bring extra pleasure to my mind. How to make her come should be understood. Yes, yes. I know. I will employ my flute, like persons skillful at shooting arrows, so that she alone and not others will be attracted by the sound.”

[26] Contemplating in this way and then deciding, he then decided how to play the flute. At this time, the women, seeing the moon with its brilliant light, considered it suitable: “Ah! The moon, lord of medicinal herbs, desires to afflict us mentally right now and does not want to cure our malady.”

[27] Noticing a slight difference in the moon, Vṛndā began to think.

“Ah! As smoke darkens a mirror, the moon has become dark and contaminated by the gopīs’ tears of separation from Kṛṣṇa.” ||23||

[28] The moon, brought under control by the continued presence of the doe-eyed women, manifested the form of Kṛṣṇa with bliss through its pervasive rays.

[29] On seeing Kṛṣṇa, they became filled with agitation.

The autumn moon made the women depart for Kṛṣṇa. The sound of the flute quickly made their arrival certain. ||24||

[30] On his flute which produced sweetness, Kṛṣṇa played various rāgas filled with words, because of his attraction to the gopīs. ||25||

[31] His anurāga is described.

Suffering because of separation from Rādhā, Kṛṣṇa sang a pleasant tune on his flute, while tears filled his eyes, his hairs stood on end and his body trembled. ||26||

[32] The melodic rāga which he played, which had never been tasted on earth previously, with its sweet rāgiṇīs reddened the hearts of his beloveds. ||27|| [

[33] The words within the melody filled with sonority are described:

“O Rādhā whose face is sweet as the moon. O mādhavī creeper of the spring endowed with madhura-bhāva! O lover merciful to me! For a long time your qualities have been piercing my heart.” ||28||

[34] Understanding that he had pierced the mind of Rādhā, Kṛṣṇa, most intelligent and skillful at playing the flute called the other gopīs in the same way.

[35] He called them with these words:

“Ah! Daughters of cowherds! Take up the sugar of my words and fulfill your desires. I am ashamed that I have conquered you, my beloveds! Please manifest some sweet mercy.” ||29||

[36] When he played his flute, the sound approached their ears and made their pleasing attraction firm. When he hindered them, they overcame the obstacles. Though they displayed unsteadiness, they finally arrived. They had prayed to come to him and did not accept anything else.

Forgetting what to do, they opened their eyes wide with astonishment on hearing his flute. They went towards Kṛṣṇa who could now be seen, who was the lord of their lives, making a wave because of their tears. ||30||

The lord of joy gave joy in a hundred ways to the lotus-eyed women of Gokula, who held lotuses in their hands. ||31||

Some women, obstructed by their husbands, remained in their houses serving their husbands. It is explained by Śukadeva that they attained Kṛṣṇa in their houses. ||32||

[37] Snigdhakaṇṭha began to think:

In the Uttara-khaṇḍa of the Padma Purāṇa it is described that when Rāma went to Daṇḍakāraṇya forest the sages there attracted to Rāma, desired to enjoy with him. They attained bodies of women in Gokula as sādhakas. These were the women who were obstructed by their husbands. They did not attain the same perfection as Kṛṣṇa’s dear and attractive eternal associates such as Rādhā. On attaining similarity, they attained Kṛṣṇa. This is how it is explained:

tam eva paramātmānaṁ jāra-buddhyāpi saṅgatāh|

jahur guṇa-mayaṁ dehaṁ sadyaḥ prakṣīṇa-bandhanāh ||

Although Lord Kṛṣṇa is the Supreme Soul, these girls simply thought of him as their male lover and associated with him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies. SB 10.29.11

The logic is now explained.

[38] It is said in the *Padma Purāṇa (*272.167):

te sarve strītvam āpannaḥ samudbhūtaś ca gokule

hiraṁ samprāpya kāmena tato muktā bhavārṇavāt

All the sages attained bodies of women and appeared in Gokula. On attaining the Lord by prema they were liberated from the ocean of material existence.

[39] However, it is also said:

The cowherd men, bewildered by Kṛṣṇa’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him. SB 10.33.37

Thus it was impossible for their husbands to understand what had happened to them. It is said that Pūtanā, though desiring to kill Kṛṣṇa attained the spiritual world because she offered her breast to him. (SB 10.6.35) This is similar to these sādhaka gopīs who attained him by thinking of him as their lover. The word api is used (tam eva paramātmānām; jāra-buddhyāpi) to indicate their inferior position as sādhakas. But the result was attainment of the highest position.

[40] This is apt because it is said:

Kṛṣṇa was the supreme soul for the gopīs; not another human male. Thus they did not commit adultery by contact with him. Though Kṛṣṇa is famous as an illicit lover, he became their husband when they gave up those bodies related to their husbands. Though Pūtanā wanted to kill Kṛṣṇa, by offering him milk, she thought of him as her child and was given the position as a nurse. By this logic it is reasonable that those gopīs became his wives. ||33||

[41] And it is said:

uktaṁ purastād etat te caidyaḥ siddhiṁ yathāgataḥ |

dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāh ||

This point was explained to you previously. Since even Śiśupāla, who hated Kṛṣṇa, achieved perfection, then what to speak of the Lord’s dear devotees. SB 10.29.13

Following from this example, because of their prema, the gopīs attained much greater positions.

[42] In the pastimes on earth one sees that the nitya-siddha gopīs thought of Kṛṣṇa as their paramour (not a husband). But this statement does not praise illicit love.

One should not praise the illicit mood that arises in Rādhā and other eternal associates for Kṛṣṇa. One should praise the eternal anurāga since by this eternal anurāga these women overcame this concept of illicit love and attained Kṛṣṇa, their eternal lover. That eternal anurāga waits for the bodies of the eternal associates, just as it waits for the women locked in their houses. ||34||

[43] Thinking thus, Snigdhakaṇṭha then said aloud, “What happened next?”

[44] Madhukaṇṭha said: The women who came to meet him are described as follows: After the women heard the sound of the flute, their bodies began to swell. Should not the flute which increased their desire, increase the women by the power of its sound? ||35||

[45] They gave up their huge houses and overcame the unsurpassable, strong obstacles caused by their elders. They all offered the wealth of their very selves to one master. Coming in groups, they desired to satisfy unlimited devotees. ||a||

They had round, fine ear ornaments in hair like duckweed.

The flowers which fell were like circles of white foam. Their eyes seemed to leap about in the tears flowing over their bodies. They moved forward, thinking only of the remaining path to be covered. ||b||

They had fine lotus hands on slightly moving stalks of their arms. They were like painted houses with flawless young tortoise backs as breasts. They walked slowly with hips shaking with excitement. Their thighs were like banana tree trunks. ||c||

With the bells on their belts proudly jingling, they were like a group of swans chortling. They appeared to dance as their limbs swiftly rolled about. They became completely paralyzed with the appearance of intense sāttvika-bhāvas. ||d||

Because of the waves of unsteadiness afflicting their limbs, they swiftly put their ornaments and clothes on the wrong parts of their bodies. For this reason also they could not remain in a group with their friends and forgot their names and forms. ||e||

As various rivers converge in the dark beautiful ocean endowed with waves, the women from various houses came quickly towards Mādhava with his trembling limbs. ||f||36||

[45] They saw Kṛṣṇa, Cupid personified, at a place with attractive groves which was permeated with the beauty of the Yamunā, served by the cuckoos, bees, flowers and fragrant breezes, which was glorious in the moonlight, endowed with all qualities and decorated with gems. ||37||

Arriving at the jeweled area, they saw the spiritual Cupid endowed with limbs, playing his flute full of attractive sounds, whose complexion was like a fresh monsoon cloud, who was decorated with yellow lightning as cloth and radiated the luster of his jeweled ornaments. ||38||

Surrounding him on all sides, the golden gopīs desire to take support from him, like golden creepers supported by a tamāla tree. ||39||

Inviting them with his flute, his assigned messenger, calling them by means of its friends--streams of perfume, he lured them on a long path with devotion. When they came close, they tasted the nectar of his beauty. But they were not satisfied and he could not stop giving them the nectar. ||40|| [

These women with long eyes, new youth, wearing white cloth and decorated with sandalwood, made Kṛṣṇa thirsty like a cakora bird. ||41||

[46] With great longing Kṛṣṇa began to think, “How astonishing! They are the complete treasure of new youth, whose beauty is the fresh commodity that I must purchase, the crest jewels of Lakṣmīs in the three worlds, the life-saving medicine for awakening love, the moon’s new phases for my lotus eyes.”

[47] “The arrow of Kṛṣṇa’s glances will pierce my arrow glance. Piercing my mind they will enter my heart.” ||42||

All the gopīs became aware of Kṛṣṇa in this way.

[48] As bees enjoy the creepers for a short time and, wandering about, land on the lotus and remain there, the eyes of Kṛṣṇa gazed at the gopīs two or three at a time, and finally wandering about in a remarkable way, landed upon Rādhā.

[49] When his glance remained there without moving, he thought, “Rādhā is the beauty among all types of beauty, the supreme Lakṣṁī among all Lakṣmīs, the power of seeing for my eyes, for, not seeing her, my eyes are blind.” ||43||

[50] When this happened, Rādhā’s gaze became fixed on him and she began trembling, being controlled by the spread of awakening rasa. Agitated, she appeared most beautiful, endowed with greed incited by him.

[51] There is a verse with questions and answers:

Whose eyes can be compared to Rādhā’s eyes, which become filled with tears on seeing his moon face? Can the lotus blooming in autumn and exuding streams of nectar equal her eye? ||44||

[52] When the women came before him and gave up all shame in madness induced by the faultless skill of the flute, they remained attractive with humility since they came from good families. They remained silent.

[53] When he sat among the special women, he saw that these women, endowed with rare fragrance, had made the journey because of intoxication from the sweet song of his flute. Smiling, he decided to agitate them. Understanding the nature of illicit love, he began to agitate them in order to taste the nectar of fully expressed love from their mouths and in order to produce greater longing in them, by words expressing evident indifference within--which was a request for an expression of their internal condition.

“O fortunate women! Your coming is auspicious for me. Thus coming here is not in vain. Thus I am inquiring.” Since they came with so much difficulty, and remained reserved, he again asked, “What do you want?” ||45||

[54] He revealed respect for them and indifference. They could not understand his intention by simultaneous respect and indifference. They could say nothing. Thus he again spoke jokingly.

“When I ask in front of you, you reply with silence. Can I understand that everything is well for the people in your houses in Vraja?” ||46||

[55] When they smiled and looked at each other, he again spoke to them.

“I cannot understand your bad intentions. Give up your reservations and speak in this place.” ||47||

[56] Seeing again their great hesitation, he spoke further, using a special method with double meaning:

“If there is no misfortune in Vraja, then say why you came. I cannot understand on my own. Having unsteady minds you should go to Vraja. You should not enter the woods. The forest is terrifying. The night is also frightening. At night the forest is filled with ferocious animals.” ||48||

[57] Nādhvam can also mean “Do not leave here.” He created a special means in order to make puns: “You should not show an independent nature since you have mothers, fathers, brothers and sisters, and also husbands.”

[58] Again he spoke with a smile, “I also hear that you have children.”

[59] The speaker then contemplated according to the conclusions which arose in the conversation between Vṛndā and Paurṇamāsī.

siṣeva ātmany avaruddha-saurataḥ

sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ

To perform his pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs. SB 10.33.25

He laughed because there would be distaste, since their bodies would become disfigured by the birth of sons. Thinking thus, he thought, “I will reveal this by my learning.”

[60-61] Then he expressed himself more clearly. Kṛṣṇa, the crest jewel of rasikas, playing his flute to enjoy with the gopīs, thought of the real meaning:

They, from their birth thought of me as their husband, and therefore their awareness of having another husband depends only on material perception. Their vow to associate with me alone supersedes any unnatural association with others since they cannot manifest a relationship of real love with anyone else.

[62] These women who actually did not give birth to sons, respecting their husbands, only acted as if they had sons. But the identity of having maternal affection for those children next to them is only external conduct. He concluded this from authoritative sources. Thus he mocked their actions related to husbands and sons. Acting as if blind to the gopīs’ real identity, and considering the fear from friends searching for them, he then spoke with anger: “Why do you make them fearful?” but another meaning is, “Why are you afraid of them?

[63] The verse can be explained by taking the statements to indicate “unmarried” or “appearing to be married.” He spoke of the unmarried women up to the word sahajā in verse 57 and those who were apparently married in verse 58 when he mentioned sons. He speaks to all of them if the statements are taken together.

[64] He then made their hearts shake by using suggestive meanings:

This forest you see is worshiped by remarkable flowers in the autumn season, lit by the rays of the moon, and dances in the wind from the Yamunā. All of these ingredients appear by the will of destiny when I desire to play. But you should not stay here since you have not come to play. ||49||

Though you do not want to go, please return to your families and protect your dharma. Observing devotion to husbands and affection for children is prescribed in the scriptures. ||50||

[65] “Rejecting dharma which is hard to perform, enter my place of recreation, which yields the result of all dharma. If you do not, the forest resplendent with moonlight will produce pain for you.” This was the actually meaning of what he said.

[67] Reflecting, he then said:

Ah! I did not know. I was previously speaking nonsense. Please consider this and forgive me. It is proper that you came out of pain arising from desire for love pastimes, because now I have developed affection. ||51||

But I do not have as much affection in meeting as I do in separation. Therefore you should go to your houses. ||52||

[68] “It is not proper that you remain far from your object of affection.” This opposite meaning should be understood.

For a long time their desire had become focused on him. By the sound of his flute the desire increased greatly. Then it was abruptly broken. Hearing these unpleasant words from their beloved, they could not determine what to do, “Should we live or die?” ||53||

The groups of motionless women and their belts became completely silent because of the pain. ||54||

Filled with pain because of rejection by their beloved, their hearts shed constant tears just as lotuses flow with sap. ||55||

[69] They began to consider what to do, “We will give up our lives. We will fall at his feet. We will become angry at him. We will return to our houses. We will enter the Yamunā. Striking our foreheads we will crowd around that hard hearted person who has come here.” ||56||

[70] When Kṛṣṇa showed indifference, they shook their heads, tears flowed from their eyes, and their hearts quivered violently. All their limbs faltered. In this way they underwent transformations. They hid these symptoms in order to prevent them. The pleasantness of his face protected them. ||57||

At that moment Kṛṣṇa came to those women, with their moon-like faces downcast, appearing like the full moon in the dark night, as the blackness of their eye ointment and their tears mixed with the red kuṁkuma on their breasts. ||58||

[71] They became slightly angry.

With beautiful lips torn by their harsh breathing, they scratched the earth with their toe nails. With arched brows they pierced their lover through arrow tips of their glances. ||59||

[72] Agitated in this way, spontaneously from their hearts there arose sweet sounds expressing their love, like red seeds bursting from a ripe pomegranate. They spoke ambiguous words mixed with cleverness, like the words of their lover. Even now people sing this song:

Do not excessively quarrel like that person. Like Nārāyaṇa, accept the devotees and reject the non-devotees without protest.

Serving husbands and children is the special dharma for women. If you think in this way, let that be. But that is external. We consider ourselves the best. ||60||

These two verses are puns called artha-śleṣa. The alternate meaning will be described.

atha dhava-suta-mukha-gaṇatas tava sukham asti satāṁ hṛdi yātam |

tad api ca na hi bhavad-anusaraṇaṁ bhavad-icchati yuvatī-jātam ||[1]

The happiness arising in the hearts of the devotees because of you is greater than the happiness arising from wife and sons. But unfortunately, youthful people do not desire to follow you. (Youthful people should not follow you.) ||61||

The words na hi, expressing a miserable condition, can be taken to modify icchā. Or the words can also be used as forbiddance.

svām āśām anuvardhaya vara-tanu-tatir iha labhatāṁ śātam |

satatānaśvara-vara varadeśvara na vitanu vitanūtpātam ||

O Lord! You always bestow the best, indestructible boons. You fulfill aspirations. (You do not fulfill aspirations.) By fuelling hopes, youths become happy. You do not bestow misfortune. ||62||

Anuvardhaya can also mean “destroy hope.”

gṛha-karmāṇy anucittaṁ sukha-tanu bhavatā nahy apinaddham |

caraṇau pracalata iha na ca valataḥ pratigamanaṁ kila baddham ||

Our hearts are happy engaged in household chores. Do not bind up our hearts. Our feet move with force from here and return home. You cannot stop us. ||63||

(Full of happiness, you should not unbind us, engaged in household chores.

Binding our hearts forcibly, we cannot move from here or return to our homes.)

Sukha-tanu can modify cittam or bhavatā. The word apinaddham can mean bound or unbound. Na ca can be an expression of pitiful state or a negative. Kila means certainly or untrue.

svabhava-tāpa-bharam amṛta-dharādhara-rasa-jharataḥ svata eva |

nāśaya yadi na hi mādṛśam api sa hi saṅkramitā sakhideva ||

Attractor of friends! If you do not destroy the pain you cause through the flow of rasa from your sweet lips, you will meet with people like us. ||64||

(Having not destroyed yet the pangs of Cupid caused by the flow of rasa from your sweet lips, you should now meet with us.)

The word svabhāva means Cupid and “arising from him.” Mādṛśa means “like us” or “for us.”

lakṣmī-sukha-dadam api bhavataḥ padam ahaha pulindī-bhavyam |

spṛṣṭaṁ yad-avadhi dṛṣṭaṁ tad-avadhi sarvaṁ jagad-apasavyam ||

Your feet which give joy to Lakṣmī bestowed the highest auspiciousness upon the Pulinda women. As long as they are touched and seen, they act against all material existence. ||65||

(Your feet which give joy to Lakṣmī degrade a person to the level of a Pulinda woman. As long as they are touched and seen, they give disturbance to the whole world.)

The word apasavyam means unfavorable or disturbing. This can be taken either positively or negatively. Pulinda-bhavyam can mean “attaining a low position.”

lakmṣīr vrajam anu tulasī-vanam anu bhavad-udaya-sphurad-udayā |

dṛśyata iti tava pada-dhūlyāplavam icchaty api pati-hṛdayā ||

yasyā vīkṣaṇam api valita-kṣaṇa-pārṣada-vṛnda-nidhānam |

tadvad vayam api hṛdi vāṣchām api nahyāmaḥ savitānam ||

Lakṣmī, who appears in Vraja and its tulasī forests when you make your appearance, is visible now. Though she is most loyal to her husband, she desires the dust from you feet, though sight of her gives joy to groups of followers. We bind fervently that desire for your foot dust in our hearts. (Unfortunately we have also desired that dust.) ||66-67||

The word api indicates all, or can indicate forbiddance.

tattvaṁ sukṛpaya kṛta-vṛjinātyaya tava yāś caraṇe raktāḥ |

tā bhavataḥ smita-vīkṣaṇa-vismita-cittāḥ kuru nija-bhaktāḥ ||

O destroyer of all suffering! Be merciful to us. Those who are attracted to your feet forget themselves completely because of your smiling glance. Make us your devotees. ||68||

This verse is suitable for both moods.

alakāvṛta-mukha kuṇḍala-dhṛta-sukha hasita-vibhūṣita-netra |

dattābhaya-bhuja-vakṣaḥ-śrī-yuja dāsyo vayam api te’tra ||

O Kṛṣṇa with your face surrounded by locks of hair, joyful with earrings! O Kṛṣṇa with eyes decorated with a smile! O Kṛṣṇa with arms that give fearlessness! O Kṛṣṇa with a golden line on your chest! At this place we become your servants. (We are forced to be your servants!) ||69||

The word api as before indicates forbiddance.

tava muralī-kalam api ca rūpa-balam anubhūyābhavad eva |

druma-kulam api pulakāṅkura-saṅkulam iha kā nārī deva ||

O Lord! Since even the trees have hairs standing on end on experiencing the sound of your flute and the power of your beauty, then what woman would not? ||70||

(Since the trees have hairs standing on end on experiencing the sound of your flute and the power of your beauty, why should women do this?)

Ka indicates kaumutya, or forbiddance.

tava muralī-kalam api ca rūpa-balam anubhūyābhavad eva |

druma-kulam api pulakāṅkura-saṅkulam iha kā nārī deva ||

O Lord! You remove all fear in Vraja through your pastimes. This is evident everywhere. You have some incontestable power. Just once put your arm on the heads of us, your servants. ||71||

No can mean na (Do not put your arms on our heads).

[73] When this happened, Kṛṣṇa suffered from the arrows of her fickle glances fired by her bow-like brows. This was not the pain of lamentation. ||72||

Strong Kṛṣṇa, with joyful face, though pained in his heart, revealed his secret out of compassion mixed with his generous intentions, and brought the gopīs to his side by force for pastimes. ||73||

As a man is not satisfied on attaining treasure, the gopīs were not satisfied on touching his hand, fingers, arms, forearms and upper arms. ||74||

Among the unlimited gopīs who hid themselves from him, Kṛṣṇa saw Rādhā clearly, like the moon among the stars. ||75||

When Rādhā touched his hand, she caused astonishment in all the gopīs just as the slender moon causes astonishment in the stars. ||76||

As a vyabhicāri-bhāva becomes a sthāyi-bhāva and the sthāyi-bhāva becomes a vyabhicāri-bhāva, and as one attains one’s desires from previous births by pious acts, so the gopīs embraced Kṛṣṇa and Kṛṣṇa embraced Rādhā and attained joy with joking. ||77||

[74] One gopī looked on, as if afraid. The others, holding garlands and joking among themselves, addressed her:

Lightning appears beautiful in the lap of the clouds. The hearts of the timid become frightened. O friend! Why are you laughing? Are you not seeing something astonishing in front of you? ||78||

Ah! Kṛṣṇa, full of bliss, by whose fragrance the ātmārāmas cover up the bliss of Brahman, made efforts to play with all the gopīs for his own pleasure. ||79||

[75] The conclusion:

O Rādhā! He who is endowed with all qualities examines the faces of the other gopīs in order to taste your excellence. ||80||

[1] The sanskṛt verses of the text, which are not quotes from scripture, are included here because of the references made to their words which can have to meanings.

Chapter Twenty-four - Kṛṣṇa’s Disappearance

[1] Snigdhakaṇṭha spoke.

[2] This is described by Śukadeva in brief:

tābhiḥ sametābhir udāra-ceṣṭitaḥ priyekṣaṇotphulla-mukhībhir acyutaḥ

udāra-hāsa-dvija-kunda-dīdhatir vyarocataiṇāṅka ivoḍubhir vṛtaḥ

Among the assembled gopīs, the infallible Lord Kṛṣṇa appeared just like the moon surrounded by stars. He whose activities are so magnanimous made their faces blossom with his affectionate glances, and his broad smiles revealed the effulgence of his jasmine-bud-like teeth. SB 10.29.43

[3] The first line of that verse arranged with its ornaments will be described:

His hand touched their hands and moved to their other limbs. Noticing this, they pushed his hand away. When his hand took other opportunities they also saw that. In this way they defeated his hand. ||1||

[4] The second line is explained:

Though they numbered in the millions when they all saw him, their eyes stopped blinking since the sight was the height of astonishment. They each separately enjoyed that form of pure nectar for their eyes offered by their beloved. How then can the nectar of his lips be described? ||2||

[5] The second and third lines will be described, reverting back to the second line:

Though the gopīs gazed here and there, he gazed steadily at them. When four eyes met, he laughed repeatedly at each incident. ||3||

[6] The last two lines are explained:

The poets describe Kṛṣṇa as the moon and the gopīs as the constellations. But they were superior because of the sweet smiles and the brilliant dalliance. ||4||

[7] Because of his various skills and force, Kṛṣṇa broke down their reservation, and saw most of their limbs. Recollecting the agreement in exchange for giving back their clothing, with tears and laughter, he undertook all appropriate actions.

[8] Acting in this way, he joyful headed north and beautified the groves on the bank of the Yamunā. He attracted his beloveds by his beauty.

[9] Filled with joy, he attracted the moon to his right side and enjoyed its association.

[10] He began to think of his eagerness in the company of the gopīs possessing fresh youth, who surrendered to him alone, who could not give up his association, who now suddenly attained a private place with him and who were most eager on meeting him.

[11] Thinking that there was no other method of gaining happiness and accepting the happiness born from beautiful songs, Kṛṣṇa, endowed with all qualities, began to wander in the forest filled with fresh flowers touched by wandering bees.

The singing was a spontaneous realization of their mutual qualities. The happiness was constantly the shelter for all other desires. He experienced unlimited happiness in embracing and kissing them and when the happiness waned, he nurtured it. ||5||

[12] Śukadeva describes this:

upagīyamāna udgāyan vanitā-śata-yūthapaḥ

mālāṁ bibhrad vaijayantīṁ vyacaran maṇḍayan vanam

As the gopīs sang his praises, that leader of hundreds of women sang loudly in reply. He moved among them, wearing his Vaijayantī garland, beautifying the Vṛndāvana forest. SB 10.29.44

[13] Parāśara describes the song:

kṛṣṇaḥ śarac-candramasaṁ kaumudīṁ kumudākaram |

jagau gopī-janas tv ekaṁ kṛṣṇa-nāma punaḥ punaḥ ||

Kṛṣṇa sang about the autumn, the moon, the moonlight and the Yamunā. But the gopīs sang only about Kṛṣṇa. Viṣṇu Purāṇa 5.13.52

Now the moon has arrived in the autumn season. Will the moon not come to you? O Mādhava, hero of Gokula, Kṛṣṇa, Hari! Glory to you! ||a||

The Yamunā will not move. Thus it should be inferred that the moonlight goes everywhere. O Keśava, with joyful form! O Kṛṣṇa, Hari! Glory to you! ||b||

The forest of flowers is endowed with bees. May this forest bestow my love upon you! O black Kṛṣṇa with affectionate body! O Kṛṣṇa, Hari! Glory to you! ||c||

In the blossoming groves, the beauty made by Vṛndā is eager that you come. O attractive Kṛṣṇa, fixed in determination! O Kṛṣṇa, Hari! Glory to you! ||d||6||

[14] The gopīs sang about their beloved who was singing to them. Śukadeva reveals his intimate actions:

nadyāḥ pulinam āviśya gopībhir hima-vālukam

juṣṭaṁ tat-taralānandi kumudāmoda-vāyunā

bāhu-prasāra-parirambha-karālakoru nīvī-stanālabhana-narma-nakhāgra-pātaiḥ

kṣvelyāvaloka-hasitair vraja-sundarīṇām uttambhayan rati-patiṁ ramayāṁ cakāra

Śrī Kṛṣṇa went with the gopīs to the bank of the Yamunā, where the sand was cooling and the wind, enlivened by the river’s waves, bore the fragrance of lotuses.

There Kṛṣṇa threw his arms around the gopīs and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts and breasts, by playfully scratching them with his fingernails, and also by joking with them, glancing at them and laughing with them. In this way, the Lord enjoyed his pastimes. SB 10.29.45-46

[15] Though they wandered about and engaged in plentiful flirting, without the opportunity for privacy, the desired pastimes did not arise.

[16] He then thought of the bank of the Yamunā, embraced by her waves, seen everyday, as a suitable place for the rāsa pastimes.

[17] This bank, whose sand is like camphor shines whiter than the purest silver.

[18] Because of the great brilliance produced by its excellent qualities, which formed a beautiful image of great splendor in the presence of the full moon endowed with all qualities, the bank suddenly could not be seen by the eyes.

[19] There the favorable sand, like a pillow, needed only the spreading of a cloth. On that bank, the Yamunā rendered devoted service like her friends by winds fragrant with flowers.

[20] Kṛṣṇa came there acting as a partner for each woman and performing pastimes with each such as embracing.

[21] Confidential pastimes were enacted by each couple.

[22] The meeting of the couples:

He spread his arms to embrace them but his arms could not perform their task for a long time. How can one perform a task when one is not in control? ||7||

When Kṛṣṇa and the gopīs embraced, they could not separate themselves for a long time. Like creepers embracing trees, being unconscious, how could they separate? ||8||

Without the presence of Vṛndā, on embracing, Kṛṣṇa and the gopīs fainted in intense bliss. Ah! Attempts to perform other pastimes such as kissing failed. They gradually recovered from fainting. ||9||

One reserved woman pushed away Kṛṣṇa’s hand with her own. By the touch of his hand she became pained, but Kṛṣṇa touched her again on the pretext of wiping her face. ||10||

Ah! The bees are covering your face. Do you not have a friend with you to drive away the bees? On this pretext he touched her locks of hair. ||11||

When they prevented him from touching their thighs he touched their dresses. It was seen that he acted fearlessly to attain what he wanted. ||12||

When a woman in shame covered herself with her cloth and pushed away his hand, Kṛṣṇa, full of affection, touched her bodice on the pretext of brushing away dust. ||13||

“O woman with fickle eyes! Your chest which cannot tolerate even the slightest touch seems to be swelling with unprecedented love. I will relieve you of pain by the touch of my nails which are a special weapon.” Saying this, Kṛṣṇa laughed. ||14||

Ah! This is a cause of joy! Kṛṣṇa is like a lion catching the forehead of the elephant (two breasts) or a bee in the lotus face of the gopīs. Is he not suitable for increasing love? ||15||

An object which is desirable (the bee) has been described and an object which is not desirable (lion) has been described. The two objects express his sentiments. They are like a sentence with two objects, one of which is primary and the other secondary. Know this, according to the commentary of Pāṇini.[1] ||16||

[23] Knowing that Kṛṣṇa, dear to the self and the best of all objects, was dependent on them, the gopīs showed pride. If people live where there are many kings, it is beneficial for them to leave the country since they are continually attacked. Thus Mādhava also disappeared. ||17 ||

[24] Kṛṣṇa considered disappearing:

Ah! My goal was to sport with Rādhā but this has been forgotten, since I have enjoyed with unlimited women and thus Rādhā has been put on the level of the others.

[25] For fulfilling my desires, first the coming of Rādhā was arranged. A great festival has been arranged for me and will be quickly realized at the time of rasa experienced during the rāsa dance in the full moon filled with the skills of the autumn season.

But that rasa will be best if the gopīs all are of one mind. Each one now thinks that she is superior to the others. To create one-mindedness and make them identify as servants, I will show indifference.

[26] Thinking in this way, to accomplish his future purpose, he spoke to the gopīs whose actions with hands and feet had become indolent: “Certainly, maybe one of you with bewildering sound of waist bells will remain here, but no one should stay. I am now reflecting on the fact that I have made you come and have enjoyed with you. You have become tired, so stay here. Looking for a spot nearby, I will come back quickly.”

[27] On saying this, he disappeared from all of them and went away with Rādhā.

[28] Not able to bear even a short passing of time, the gopīs rose and, leaving that place, began searching for him singly or in pairs. They cursed themselves, each saying, “He has left me and gone elsewhere.” They continued searching for him.

Thinking he was close, they searched for their dear Kṛṣṇa, but they could not find him. Ah! Exhausted, they fell on the ground. Remaining there a long time, they thought he had appeared in front of them. Thinking that he had appeared, with loss of intelligence they began to embrace him. ||18||

All the gopīs, overcome with longing for him, became dependent on his love. Taking on the role of protectors, they began to act like Kṛṣṇa. ||19||

[29] With great difficulty they came to external consciousness, but were unable to bear the passing of time, according to their previous practice: “If we maintain our lives, he will possibly return.” They began to sing of the pastimes of Kṛṣṇa, giver of joy and became completely absorbed in him.

[30] Searching for him, they went in all directions. They inquired from the trees, creepers and the leaves repeatedly, for they have entered into a state of unmāda.

Singing his pastimes and absorbed in him, they attained his mood. It is astonishing that on attaining his mood, their golden complexion turned black. ||20||

Suffering in separation, they questioned the trees repeatedly. Remembering this, my heart burns. More than that, it stops my heart. Singing about Pūtanā, Pūtanā made an appearance. Frightened of her, they became insane in their hearts and imitated ferocious Pūtanā. ||21||

[31] Absorbed in pastimes, and going here and there asking questions, gradually they returned to consciousness since their constant questioning eventually dwindled.

They saw that some of the trees with blossoming flowers were laughing, some of the trees with bent branches were disinclined to the gopīs’ words, and some trees were uttering words of anger through the buzzing of bees. They then gave up questioning them. ||22||

[32] Giving up the trees they saw the earth and began questioning her:

This is astonishing! O earth! I cannot understand what austerities you performed since your hairs in the form of fresh shoots are standing on end from the touch of his feet. Have you attained this state because of Kṛṣṇa’s exploits? Or did you attain the embrace of Varāha? But that is not the reason. ||23||

Called steady and tolerant, you are marked with the symbols on his feet. Therefore we come to inquire from you. ||24||

[33] After they wandered about and inquired from trees and creepers, the wind carrying his fragrance began to blow. Rādhā’s sakhīs, who were endowed with skill concerning Rādhā and Kṛṣṇa because of their affection, began to speak attractive words to the deer out of affection in a pleasing manner.

apy eṇa-patny upagataḥ priyayeha gātrais tanvan dṛśāṁ sakhi su-nirvṛtim acyuto vaḥ

kāntāṅga-saṅga-kuca-kuṅkuma-raṣjitāyāḥ kunda-srajaḥ kula-pater iha vāti gandhaḥ

O friend, wife of the deer, has Lord Acyuta been here with his beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of his garland of kunda flowers, which was smeared with the kuṁkuma from the breasts of his girlfriend when he embraced her. SB 10.30.11

bāhuṁ priyāṁsa upadhāya gṛhīta-padmo rāmānujas tulasikāli-kulair madāndhaiḥ |

anvīyamāna iha vas taravaḥ praṇāmaṁ kiṁ vābhinandati caran praṇayāvalokaiḥ ||

O trees, we see that you are bowing down. When the younger brother of Rāma walked by here, followed by intoxicated bees swarming around the tulasī buds decorating his garland, did he acknowledge your obeisances with his affectionate glances? He must have been resting his arm on the shoulder of his beloved and carrying a lotus flower in his free hand. SB 10.30.12

[34] O friend, wife of the deer! This phrase means “O doe with good eyes!”

With discernment like us humans you have taken Vṛndāvana as your living place. You are a friend to persons like us because of possessing happiness like our happiness.

With joyful hearts they spoke:

[35] Kṛṣṇa cannot be separated from embracing dear Rādhā. Did he come to you, creating the highest bliss for your eyes by showing his limbs which were made beautiful by associating with our limbs previously? The cause of joy is indicated by words of praise for the couple. The fragrance of his jasmine garland is always available to them. This place is permeated with the touch of that gentle breeze laden with Kṛṣṇa’s fragrance and equal to it. The garland is spread with kuṁkuma from the breast of Rādhā, desired by Kṛṣṇa because of her good qualities and auspiciousness. They realized this clearly by smelling that special fragrance which they recognized.

[36] Seeing Rādhā, the doe was overjoyed. The gopīs feared that the doe was choked up because of longing due to separation. Surmising the union of Rādhā and Kṛṣṇa, out of great bliss, they praised their special pastimes. They praised the many attractive trees whose branches were laden with leaves and shoots, whose branches were bowing down, in the mood of servants or chamberlains in the woman’s apartment. All the trees were greeted by Kṛṣṇa who was sporting with Rādhā and then, they offered their respects to him. Speculating in this way, they spoke of the special pastimes of the couple expressed in the Bhāgavatam verse.

[37] Gopīs neutral to Rādhā then spoke:

“Ask these creepers. Though embraced by the trees, they do not seem to flower. But touched by Kṛṣṇa they now blossom. His fingernails have marked these creepers.” ||25||

[38] They were astonishing on seeing the creeper bloom unseasonably. The earth, holding the auspicious foot prints of Kṛṣṇa, shone with sweet effulgence, nectar for the eyes of the gopīs. Seeing the marks of his feet, they described them with metaphors.

Acting like a sage, the earth first did not answer us. But showing the marks of the flag and lotus on his feet the earth is notifying us of his coming. ||26||

[39] After going some distance, they saw that amidst his foot prints there were another’s foot prints.

Other foot prints can be seen among his foot prints. The marks are not deep but light, and small. The center of the impressions were raised and marked with flag and other symbols. They are to the left of Kṛṣṇa’s footprints. ||27||

[40] They began to make inferences about those footprints. They concluded that the footprints next to Kṛṣṇa’s were a woman’s. They had not noticed those footprints previously. Kṛṣṇa clearly was pressing some woman lover to his chest. He was like a thief carrying his loot and putting it down when it became heavy. ||28||

Since the lovers were side by side with footprints next to each other, it was inferred that her arms were resting on his shoulder. ||29||

[41] Hearing the neutral gopīs speak, Rādhā’s sakhīs then spoke:

“May that festival of the youthful couple like a pair of mad elephants, who perform excellent pastimes of taking each others’ hands, which takes place in a lonely forest with complete independence, nourish us.” ||30||

[42] The friends of Rādhā speak:

anayārādhito nūnaṁ bhagavān harir īśvaraḥ

yan no vihāya govindaḥ prīto yām anayad rahaḥ

Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since he was so pleased with her that he abandoned the rest of us and brought her to a secluded place. SB 10.30.28

[43] The meaning is this.

This woman (anayā), possessing most proper conduct, worshiped without hindrance the Lord, endowed with indestructible powers, who accepts the devotion of the devotee. She did not worship just any devatā. This was the Supreme Lord, lord of the devatās of the directions. It was not Śiva or Brahmā. But though he was the Supreme Lord, he was Svayam Bhagavān, who expands as all the avatāras, rather than Nārāyaṇa who is praised as his expansion.

[44] The avatāras make their appearance to cause astonishment but he does not do so. Govinda himself, who suddenly possesses everyone’s heart by the power of his qualities and form, has taken Rādhā. He has not rejected her as he has rejected us. Taking her to his chest, he showed the methods of prema and not detachment from her. This prema arose from a private meeting with great currents of love, not from ordinary respect. The meeting was endowed with increasing qualities yielding all happiness, and not without them. Circumstances are alert to reject us, who obstruct these qualities. In those circumstances, and not otherwise, he has taken her away.

[45] We therefore think like this: the fortunate woman called Rādhā has been made by the creator with the most extraordinary name, qualities and form. She has been divinely created.

It is true that she can be called Rādhā because she has worshiped the Lord. But the meaning related to the result, “to accomplish” is best. Thus, she who worships Govinda and is worshiped by him is called Rādhā. This derivation of the word is logical and easily understood.

[46] Again the gopīs neutral to Rādhā spoke:

O friends, please look. The particles of dust at this place are fortunate because they have touched the lotus feet of Kṛṣṇa. Let us praise that dust, fortunate to see Kṛṣṇa, which Brahma, Śiva and Lakṣmī put on their heads to obtain relief from the suffering of separation from him. ||31||

[47] Competing with Rādhā, one gopī, burning with the fire of envy, spit out flaming words:

“Kṛṣṇa’s foot prints would have been auspicious if not combined with the foot prints of this woman with bad conduct. Look closely at her impudence! Taking the honey of his lips to be enjoyed by you, she is hiding herself.” ||32||

[48] The sakhīs of Rādhā again spoke:

“Why are all the footprints of Rādhā, endowed with auspicious marks, not visible? Of friend, Kṛṣṇa is holding Rādhā with tender limbs to his heart.” ||33||

[49] The competing gopī again spoke:

“Look at the foot prints of lusty Kṛṣṇa, who puts her on his lap and is eager to hide her clothing. Those footprints are deep and scattered, smeared with kuṁkuma from a garland and moistened with perspiration, imprinted on the path by the quivering creepers.” ||34||

[50] The sakhīs said, “In front, her footprints are faint and turned around for she is sitting on his thighs and he has bent his knees.”

[51] The competing gopīs spoke, “Now a garland has broken and has fallen from her hair. It is evident that the lusty boy is now dressing her hair. They are walking together, but the steps are crooked. Now, Rādhā and Kṛṣṇa are flirting without shyness.” ||35-36||

[52] Appearing glorious, surrounded by their friends and Vṛndā, all the gopīs desired to enter through a door of the bower made of creepers which the couple had entered.

[53] Vṛndā had arranged sweet flowers with honey at the entrance so that the greedy, but lucky bees, like door keepers, prevented others from entering.

[54] When someone tried to enter, the bees became angry and quickly flew towards the intruders. They took the form of arrows for the bower.

[55] After a long time Vṛndā made the bees desist and the gopīs entered the bower by a crooked path, making the leaves of the trees and creeper tremble. They then saw an astonishing abode within.

In the bower there were flocks of cuckoos warbling the fifth note, swarms of bees humming loudly, and a splendor produced by the music of leaves rustling in the wind, meant for unequalled associates to perform service to Rādhā and Kṛṣṇa, like a cloud with lightning, announced by the dancing of peacocks. ||37||

The place was spread with colorful flowers, many beds, fans, cāmaras, cases of fragrant betel nut, and huge bowls of the best sandalwood and aguru mixed with camphor. The gopīs understood that this was the inner chamber. ||38||

The clusters of flowers had become scattered by the couple’s treading feet. The beds had become disheveled by their antics. The instruments for making fans and cāmaras move about had become broken. The fragrant betel had been chewed and discarded. ||39||

“Since they are absent, why are you asking? Understand that he has left me just has he has left you. Leave here quickly and go to another place and meet him. The cuckoos and bees are also eager to fly there. Which person can accept the situation when suffering?” ||40||

The place for sleeping, stained with kuṁkuma and musk, has been broken and marked with reversals. Does not the disheveled bed show that all the servants have become expert in producing calamity? ||41||

[56] You should find their whereabouts.

[57] When he heard the commotion of broken voices as the gopīs entered the bower, trying to leave quickly, Kṛṣṇa tried to dress himself and Rādhā but could not do so.

On hearing the sounds of the gopīs approaching, he lost control of his limbs and thus could not put on his clothing and ornaments. When he gained control, he was able to disappear with Rādhā in a moment. ||42||

[58] Some considerations are now discussed for describing the upcoming topics.

[59] When the couple are called lusty by the gopīs this should not be taken to be ordinary lust. The reason for rejecting their love as material and the real nature of their love is now described.

All the lusty people in this world may be said to be dead bodies. But Kṛṣṇa is condensed bliss and Rādhā and the gopīs are his expansions. ||43||

[60] It is said:

tvak-śmaśru-roma-nakha-keśa-pinaddham antar māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam

jīvac-chavaṁ bhajati kānta-matir vimūḍhā yā te padābja-makarandam ajighratī strī

A woman who fails to relish the fragrance of the honey of your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air. SB 10.60.45

kṛṣir bhū-vācakaḥ śabdo ṇaś ca nirvṛtivācakaḥ |

tayor aikyaṁ paraṁ brahma kṛṣṇa ity abhidhīyate ||

Kṛṣ means “existence” and ṇa means “bliss.” Combined together, the two roots indicate that Kṛṣṇa is the supreme form of God.

narākṛti param brahma

Kṛṣṇa is the supreme Brahman in human form. Viṣṇu Purāṇa 4.11.2

tvayy eva nitya-sukha-bodha-tanāv anante

You have an unlimited body with eternal bliss and knowledge. SB 10.14.22

tābhir vidhūta-śokābhir bhagavān acyuto vṛtaḥ

vyarocatādhikaṁ tāta puruṣaḥ śaktibhir yathā

Encircled by the gopīs, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Kṛṣṇa thus appeared like the Supersoul encircled by his spiritual potencies. SB 10.32.10

[61] Bhāva is not lust but a variety of prema resembling lust.

Just like young lovers, Rādhā and Kṛṣṇa first desired to see each other, and then found means to meet. They met repeatedly, embraced, kissed and played. The longing is similar to that of material lovers. The love of Rādhā and Kṛṣṇa is typified by indestructible happiness and respect, whereas material love is permeated with selfish satisfaction alone. ||44||

[62] The gopīs, the deities of prema, are described as follows:

yat te sujāta-caraṇāmburuhaṁ staneṣu bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu

tenāṭavīm aṭasi tad vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṁnaḥ

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. SB 10.31.19

[63] After bhāva, special prema causes desire and thus is called kāma. But it is not actually kāma. The results of hearing pastimes of prema are described:

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv apahinoty acireṇa dhīraḥ

Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart. SB 10.33.39

[64] From the special bhāva of the gopīs, the path trod by the great, greater and greatest souls becomes fresh with no obstacles. Uddhava describes this:

etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo govinda eva nikhilātmani rūḍha-bhāvāḥ

vāṣchanti yad bhava-bhiyo munayo vayaṁ ca kiṁ brahma-janmabhir ananta-kathā-rasasya

Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by us as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself? SB 10.47.58

[65] Kṛṣṇa becomes thirsty for their prema and will accept to be controlled by it:

na pāraye ’haṁ niravadya-saṁyujāṁ sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ

I am not able to repay my debt for your spotless service, even within a lifetime of Brahmā. Your connection with me is beyond reproach. SB 10.32.22

[66] All of his other qualities were reflected in the gopīs:

yasyāsti bhaktir bhagavaty akiṣcanā sarvair guṇais tatra samāsate surāḥ

One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. SB 5.18.12

[67] The qualities are described:

The good qualities mentioned in unlimited scriptures concerning rasa cannot at all be understood by people with material desire. But all those good qualities are nothing in comparison to the ocean of prema of the gopīs and Kṛṣṇa. Those couples are most glorious.

[68] Though this is so, among them, Rādhā is most remarkable. Thus she is denoted in the verse starting anayārādhito nūnam.

[69] When the spoken truth is made liquid by the flow of rasa, the conclusion is revealed.

Rādhā is the abode of prema. Though he is ātmārāma and complete in his desires, he enjoyed with her a long time. Seeing that enjoyment, people have condemned it as material love. ||45||

[70-71] Since he is the very form of the highest bliss, Kṛṣṇa is considered ātmārāma. Since he is most extraordinary with the supreme Lakṣmī and is the lover of millions of gopīs, he is called āpta-kāma, satisfied in all desires. Though he rejects them all, he remains with Rādhā at all times. Thus the word adabhra is used.

[72] The two streams of prema, from Kṛṣṇa to Rādhā and from Rādhā to Kṛṣṇa, flow in a crooked manner. Water in a deep lake is still but flows quickly and sometimes turns into whirlpools and then becomes straight as one body of water. ||46||

[73] Thus it is said:

aher iva gatiḥ premnaḥ svabhāva-kuṭilo bhavet

ato hetor ahetoś ca yūnor māna udaṣcati

The movement of a snake is naturally crooked. Prema has the same nature (in māna). Māna between couples arises either with cause or without cause. Ujjvala-nīlamaṇi 15.102

[74] Now that prema’s crooked nature has been described, its special pastimes are described.

Her eyes were slightly open and her neck was bent. Her arms were slack and the upper portion of her knees did not move. Though Kṛṣṇa joked with her many times, she did not even move her brow. ||47||

[75] Though the hero entreated her, only a touch of pride was visible in her mind. Though previously she could not argue and defeat him, now she could:

“I did not know good fortune up till now, but meeting my lover, I now experience it. Giving up all other dear women, he has associated with me and taken me into the center of the forest.” ||48||

[76] When Kṛṣṇa told her to go faster to a place ahead, she revealed some fatigue because of her tender body:

“My limbs have become slack just by touching your body. Thus my body quivers. Please take me somewhere without my walking since I am very tired.” ||49||

[77] Surmising that Rādhā was showing indifference, though he still had affection for her, he then spoke out of affectionate pride, combining joking with criticism.

[78] Hearing those words of criticism and joking, she became angry and ashamed. Seeing her face become downcast, Kṛṣṇa vanished as a joke, though he was still her well-wisher within. When he suddenly disappeared, she was shocked. Her sweet smile vanished and she appeared like a withered lotus. She lamented with continuous words:

“O master! O enjoyer! O dear lover! Ah! Where have you gone? O hero with strong arms! Where are you? Lord of my life! This servant is most miserable. Please come close to her.” ||50||

[79] The suggestion of her words is, “I have finished with searching for you. I will remain with self-control, having come to a place near you.”

[80] Then the crest jewel of cleverness thought, “If all the women whom I left behind understand that I have left Rādhā and they join with me, when everyone comes close, there can be a huge festival of rāsa. Just when Kṛṣṇa with pure heart was coming affectionately to Rādhā who had fainted, the doe-eyed gopīs who were searching quickly came to that place.

[81] Thinking in this way, Kṛṣṇa quickly hid his thoughts:

“Has a garland of campaka flowers fallen here? Or has the moon fallen here? Is this the presiding deity of beauty? Is this the beauty of Vṛndāvana personified? Ah! What misfortune! She does not move.” With agitated hearts all the doe-eyed women surrounded Rādhā, like bees surrounding a lotus. ||51||

The sakhīs, whose minds identified with her, whose very lives were her life, fainted. The hearts of others who were sympathetic to her sakhīs melted. For a person without support, the Lord who makes proper arrangements supplies support to such a person. This is most auspicious. ||52||

When the fragrance from the limbs of the women associating with Krishna entered their nostrils, Rādhā and her sakhīs, who were like her limbs, did not become conscious. ||53||

[82] Seeing nearby the cloth that covered golden Rādhā stained with kuṁkuma and sindhūra, torn and destroyed in places, other gopīs felt bliss. ||54||

But then when Rādhā smelled the fragrance of Kṛṣṇa coming from the bodies of the women who had arrived, she became conscious. ||55||

[83] She became the dear friend of all the gopīs. They surrounded her, taking her as their self. Embracing her, they became submerged in the most intense grief and began crying.

[84] Crying intensely, the gopīs inquired from Rādhā: “If many gather together, they cannot have grief. Though our grief is meager, it should be nothing at all. Since you are in such grief, however, we must inquire from you. Why did he leave you, who have no other shelter? Please tell us. Why are you here alone? This is a cause of distress!”

[85] Filled with distressing remorse, she answered, “From where did he come? How did he come? Where did he take me? What did he do? I do not know. In his absence I conclude that my bad character is the cause of this misfortune.” ||56||

[86] Losing control she began weeping. Some sakhīs, who were not much different from her in their grief, comforted her, washed her face, served her by arranging her clothing, and raised her up.

[87] She got up: “Where can he be found?”

[88] A sakhī said, “Soft-hearted Kṛṣṇa is nearby having fun. He is not a cheater because he is pure, shy and profound in his intelligence. Very merciful, he has given us up to follow the correct path.” ||57||

[89] Since he is full of good qualities and merciful, it is best if we follow his path. Hearing these words, all the gopīs began searching for him in all the forests while attentively picking flowers. They followed his foot prints marked with the lotus and flag. They saw that the foot prints were becoming clear. But they gave up when they saw those foot prints enter into a forest dense and dark with trees and creepers. They did not remain there.

[90] They began to think, “He must be shy in front of us and thus does not want to appear here suddenly. We should leave this place where he will not appear, and go to the bank of the Yamunā.”

[91] “When I was in this place, you women were somewhere else.” Using this excuse, giving up shyness, he will appear before us.

[92] Thinking in this way, and putting their idea into action, they continued searching for him by entering all the forests and began loudly singing songs filled with misery, expressing desire for him.

[93] Making known to the audience that the recital was over, the narrator concluded:

“O queen of Vraja! Your husband is Kṛṣṇa. Other than you, he does not accept millions of women.” ||58||

[1] Pāṇini 1.4.49-51

Chapter Twenty-Five - Kṛṣṇa Returns

[1] Madhukaṇṭha said, “Please hear their song.”

O moon of Vraja! See our condition. O moon of Vraja! See our condition. ||1||

By your appearance in Vraja, you have made it special. Even Lakṣmī serves the dust of Vraja. But you have given us up at this place. How can we give you up? ||2||

The excellent lotus of the autumn season has by its nature taken the best birth. By your eyes, you steal the extraordinary beauty of the lotus with its opened petals. ||3||

How can we, inferior to the lotus, maintain our independence? We are bound by your request. As a lover, you have bound us up. ||4||

We have accepted the position of being your servants, but why do you pierce us with your glance? One is pierced by a weapon in this world, not by the eye. Piercing us with your eye is a low act. ||5||

You have protected all of Gokula with its forests from various types of fear but we think you actually only protected yourself, since by making us attracted to you, our protection has been nullified. ||6||

O protector of the fallen! O son of Yaśodā! We think you are highly qualified but that is a temporary concept for, though pure like the ātmā, you appear to be harsh because you give pain to others. ||7||

O Lord! You are not like others. You are not affected when others offend you since you are the protector of the universe. Requested by Brahmā you appeared in this world by your own energy in the best dynasty. ||8||

This being so, your hand bestows all desires. You cause fear to all fears in the breadth of the material world. Place the hand which accepts Lakṣmī’s hand on our heads. Do not insist on doing anything else. ||9||

O hero who dispels the fear of the people of Vraja! You dispel the anger of the women by your smile alone. Do not act otherwise and punish us. Show the festival of your beautiful face. ||10||

Your feet, the abode of beauty, the conqueror of sin, the shelter of great piety, follow after the cows and dance on the head of Kāliya. ||11||

In such situations of sorrow you have created peace. Ah! Why do you not protect our chests which are burning with the fire of separation? ||12||

Ah! We have become thirsty because of your words which are endowed with sweet coyness, pleasing to hear, filled with pure content, clearly understood, and are one with the fragrance of happiness. ||13||

The nectar of your topics is the life of persons suffering in this world. The poets praise those topics as the destroyer of sin. Those who spread the topics to all people but forbid us to listen are certainly most sinful. ||14||

Your smile, fickle eyes and pastimes eventually produce prema. The sound of your flute makes everyone lament. Going to the forest, we will give up our lives. ||15||

When you go to herd the cows our minds split open. Your feet, wounded by the rocks and grass, afflict us in the same way. ||16||

Ah! Because of this our hearts are burning. Please remember your people, understanding their misery. O enjoyer! Give your lotus feet to our hearts constantly. ||17||

Ah! When you go to the forest during the day, not seeing constantly your beautiful face with curled locks, we experience a moment of time to be a kalpa. ||18||

Should one say that King Nimi (causing eyelids to blink) is cursed in Vraja, since he has caused obstacles to seeing Kṛṣṇa for a moment? Can all of us gopīs not become angry at him? ||19||

We have been bound up by the ropes of your flute song spreading everywhere.

We have come after disobeying our parents and relatives. We have come into your hands. What deceitful person would reject women in the night, with huge forests all around? ||20||

O dear Kṛṣṇa! Seeing your mirth, your loving glance, your laughter, and your wide chest, the abode of Lakṣmī, we display bewilderment. ||21||

At the end of the day, when we see your moon-like face with locks like darkness above and your body covered with cow dust below, you produce strong desire in us. ||22||

O hero! Please give us the nectar of your lips which extinguishes our lamentation and gives us life to which the flute, desiring only to increase a person’s love for you, is the witness. ||23||

The desire you create in us arises from a small portion of your powers and it is a cause of pain. But we always have affection for you. How can we desire happiness for ourselves? ||24||

Your appearance destroys all sins of the cowherd people, who derive their life from you. Dear Kṛṣṇa! Just once give to us, who desire you, that object which destroys the disease in the heart. ||25||

[2] After singing these verses loudly, they also said:

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. SB 10.31.19

[3] Your lotus feet are more delicate than a lotus. We desire that those feet touch our breasts, though we fear our breasts are too rough, and we stop. We desire to gently place those feet there. Ah! When you with hard heart go into the forest, will your feet not feel pain because of the sharp stones? Yes, you feel pain because when we, having you as our life, think of those feet we immediately feel pain. Thus your wandering is a pain in our hearts and serving your feet is the medicine to relieve that pain. Give us that service. That is the meaning of the Bhāgavatam verse.

[4] Then, when the song underwent transformation, they began to lament. Then they began to cry loudly, but this was not astonishing for them. When a person has a strong desire to see Kṛṣṇa, that person will weep. Hundreds of astonishing actions can be seen. ||26||

[5] When these beautiful women began shedding abundant, hot tears, Kṛṣṇa emerged from a dense thicket and heard them crying. He saw them. Then tears flowed from his eyes. Though there were thousand eyes, no one saw this. Covered by his effulgence, he suddenly came amongst them and sat down. Wrapped in his cloth, he hid his previous behavior.

[6] One gopī’s beautiful eyes saw him come. Thinking that he had now appeared with unprecedented splendor as he did before, all she could utter was, “Kṛṣṇa, Kṛṣṇa” in a sweet voice, making a great commotion.

[7] All the women heard this clearly. They concluded that this sweet sound was coming from close by. They immediately felt fully successful.

[8] When a river dries up in the hot sun, it becomes full from a dense rain cloud. They felt like this. In both cases–the gopīs and the river–their life had almost vanished.

[9] His description:

Hinting that his disappearance was a joke, though he had separated from them, he smiled, but he understood that internally the gopīs were holding back. Dressed in yellow cloth, he touched his cloth, wrapped around like a garland, with his hands to show his modesty. Rādhā placed a garland of kunda flowers that she had made around his neck. Disturbing the mind of even Cupid, the husband of Lakṣmī was the shelter of the gopīs who were greater than Lakṣmī. ||27||

Kṛṣṇa became ashamed of having abandoned the gopīs and thus stood rather neutrally. The gopīs quickly ran from all sides to him, just as the rivers flow quickly and join the ocean when the ocean shrinks. ||28||

[10] Each gopī strove to be the first to meet him. Parāśara describes one gopī:

kācid ālokya govindam āyāntam atiharṣitā

kṛṣṇa kṛṣneti kṛṣneti prāha nānyad udairayat

Seeing Govinda approaching one gopī, overjoyed, said, “Kṛṣṇa, Kṛṣṇa!” She said nothing else. Viṣṇu Purāṇa 5.13.43 ||29||

That gopī was Bhadrā.

[11] A gopī described by Śukadeva is now described:

One gopī held Kṛṣṇa’s hand in her hands, just as fresh leaves surround an excellent lotus. ||30||

This was Candrāvalī.

One gopī by trickery placed his lotus feet on her breasts, just as a woman puts a red lotus on the head of Śiva on having her desires fulfilled. ||31||

This was Padmā.

One slender gopī took his chewed betel nut in her palms, which appeared like the vessel holding attraction for him. ||32||

Her name was Śaibyā. She was situated to his right.

One gopī held Kṛṣṇa’s arm which was covered with sandalwood pulp on her shoulder. She showed her competence by her affection and her bodily complexion. ||33||

This gopī was Śyāmalā, situated to his left.

One gopī bountifully drank the lotus face of Kṛṣṇa with her unblinking eyes, which resembled a pair of the best of bees. She relished his form. Her two eyes in tasting the honey surpassed a pair of bees. ||34||

This was Lalitā.

When one gopī saw Kṛṣṇa, her mind became filled with shame. She stood like a doll, with unblinking eyes and hairs standing on end. I feel astonished at this woman who met with her lover internally. In separation she attained him within, and at the end of great separation, she met with him continually. ||35||

This is Viśākhā.

How can one describe the prema of the gopī whose prema spread anger, though uselessly, and whose eyes became weapons which, though motionless, shot arrows from her position, which manifested at a great distance, and gave pain to Kṛṣṇa though not injuring him? ||36||

This gopī was Rādhā situated in front of him.

All the women, just on meeting Kṛṣṇa, felt successful. Just as the nava plant blossom in the presence of a dark cloud, the beauty of their faces blossomed on attaining Kṛṣṇa. They became joyful. ||37||

The form of Kṛṣṇa whose beauty was beyond compare, whose glory was immeasurable, stood there. In completing this poetry without comparisons, there is no fault, for this is simply the truth. ||38||

[12] The pastimes of the moon-face of Kṛṣṇa gave the highest intoxication of love and the eyes of the gopīs, like cakora birds, blossomed like a creeper.

[13] The performer of pastimes in Vṛndāvana, after some moments, which became a host of joys, accepted them with respect and enjoyed pastimes with them without embarrassment, where the breezes carried the fragrance of lotuses on a path near the dry bank of Yamunā covered with pleasant sand, which resembled its playful waves.

[14] Kṛṣṇa accepted this place for the rāsa dance. Yamunā became most fortunate, with incomparable, innumerable waves. In contact with the lotus filaments, fragrant winds blew and embraced the sand, white as camphor. The piles of sand spread an astonishing mood over the place. The darkness was dispelled by the nectar dripping from the hand of the autumn moon. Because all the land and water flowers blossomed, the bees began to buzz loudly due to the fragrance coming from afar.

[15] On the praiseworthy bank of the river that he chose, with smiling eyes, resembling a hundred white petals of the lotus of the same name, he sat down over cloth from the breasts of the young women which was covered with the best kuṁkuma placed there by their hands. Extinguishing the suffering of the gopīs, he matched the mood of the pastime arena resounding with songs in his praise.

Above the moon is a canopy and below is the river bank spread with diamond dust. The place has gates on the sides in the form of abundant flower glades. I remember the lord of my life, whose body is an abode of a wealth of affection, surrounded by a group of attractive golden Vraja gopīs. ||39||

[16] Accompanied by the deities of the forest headed by Vṛndā who were the servants of Vṛndāvana, who supplied betel made joyful with sweet honey, sandalwood and camphor, and touched by garlands with divine fragrance, dear Kṛṣṇa manifested the greatest brilliance for half a muhūrta by joking exuberantly with the gopīs.

[17] He began chatting with the doe-eyed gopīs who were graceful externally but angry within.

[18] He engaged in various entreaties with the gopīs who feigned satisfaction, while still hiding their hearts which had dried up by increased anger, caused by blaming him for rejecting them without cause.

One gopī gently massaged his hand while another massaged his foot, and another his thigh, while another massaged his waist. Internally they boiled with anger but externally they showed peace. They spoke while smiling through their brows and eyes. ||40||

[19] Some describe them in this way:

With great affection, the clever gopīs began to speak riddles to dear Kṛṣṇa, who fell under their control, while moving their eyes and brows, smiling very softly and talking gently, showing sincerity externally while internally maintaining crooked hearts. ||41||

[20] O king of cleverness! Please solve the ambiguous part of one riddle.

Some respond to persons who serve them. Some do not respond to those who serve them. Some respond to those who do not serve. Some do not respond to either those who serve or those who do not serve. Some respond to misers. ||42||

[21] Thinking about this, Kṛṣṇa replied:

The first are self-interested. The second are grateful. The third are interested in dharma. The fourth are fools, as well as persons with desires fulfilled and sages who are ātmārāma and the last are those who are merciful. ||43||

[22] Hearing this, the women while moving their brows, made their message known.

Attracting us to him at this place by his cleverness, he ordered us to go and practice household dharma. He acts without compassion since he gives no regard for our great suffering. ||44||

[23] This verse is explained. By acting cleverly, he does not act for our benefit. By giving instructions on dharma, he shows he is not fixed in dharma. Thus these two qualities are absent in him. Acting cleverly also shows ignorance. The phrase “attracting us” negates him being complete (āpta-kāma) and self-satisfaction (ātmārāma). His gratitude is negated by his self-willed disappearance which is not directly mentioned. Not giving regard to their sorrow indicates his lack of compassion.

[24] Understanding that they were blaming him, Kṛṣṇa spoke to absolve himself:

I am not like the self-interested or other persons you have mentioned. If so, you would not be greedy for me. I have caused separation with a desire to increase your prema. What more can I say to you? This conduct may appear to be deceitful. Because of doing this, I am filled with constant grief. ||45||

Dear gopīs! Giving up friends and house you have become completely dedicated to me alone whereas I have love for many devotees expressed though various types of prema. I cannot repay you even one particle for your dedication. May you be satisfied with me because of your good qualities! ||46||

[25] Though hearing his faultless words, the gopīs, filled with longing, did not experience his excellent form as attractive. || 47||

[26] The heavenly women then spoke with a laugh:

O Mādhava! The gopīs look at you with crooked eyes, seeing you desire to meet them, and speak with crooked words on seeing your humility. You give them joy because of your qualities. ||48||

The elephant of the gopīs’ pride, whose power is feared by the lion Kṛṣṇa, remain victorious though he has tamed that pride. ||49||

[27] The conclusion:

O Rādhā! Your friend has abundant intelligence mixed with cleverness, for though you remain silent, he considers that you are unequalled in good qualities. ||50||

Chapter Twenty-six - The Rāsa Dance

[1] Snigdhakaṇṭha said:

When the gopīs heard Kṛṣṇa’s sweet words, their misery due to separation disappeared. Not only that, future suffering was also eradicated, because by those words they understood that Kṛṣṇa was clearly under their control. ||1||

[2] Kṛṣṇa then spoke sweetly to the gopīs whose lotus faces were the residence of their khaṣjana bird eyes:

“My mind has been burning for your association for a long time, and you have similarly been longing for me. We will undertake a secret festival to fulfill that most rare desire.” ||2||

[3] The festival in the form of the rāsa dance is now described:

“Here is Vṛndāvana where the full autumn moon shines, and you are present with all your skills. I am pleased that the time has come. What else can be done except celebrate? O dear women! What can I do to celebrate except have the rāsa dance?” ||3||

[4] The full moon of Kṛṣṇa rising in the ocean of Vraja intently and simultaneously honored all the women, like cakora birds, spreading happiness through embraces and kisses. Surrounded by the river bank devoid of low and high ground, devoid of mud, grass or kuśa, he had them join hands in a circle in order to perform the rāsa dance.

[5] They formed the circle. Love became full by Kṛṣṇa’s going to the bank of Yamunā. By the bank of the river, his mind became full. By his full mind, his eyes became full. By his two eyes being full, all the women became fully satisfied. By all the women being satisfied, the festival became complete from beginning to end. What more can be said? Even today the festival has not stopped. ||4||

[6] In the midst of the circle he had created, Kṛṣṇa, attaining a great brilliance, began to think:

As the moon shone above, the bank shone below. Though the moon had spots, the women on the bank are faultless. ||5||

[7] The women are like a necklace of gold mixed with pearls. If there is an emerald center jewel between each pair of women, this would be most attractive.

[8] If I enter between each pair, the arrangement will be perfect.

As he thought like this, his desire was fulfilled. He was between each gopī. He also did not know exactly how it happened.

The bank appeared beautiful with Kṛṣṇa and the doe-eyed gopīs. By its reflections the bank was like the moon itself. ||6||

The bank was friends with the moon. The gopīs were friends with the bank. The meeting with countless forms of Kṛṣṇa was the friend of the gopīs. ||7||

The women were in a circle on either side of Kṛṣṇa with interlocked hands. The ropes of their arms bound up Kṛṣṇa’s flawless back. He placed his arms on their shoulders at the beginning of the rāsa dance. ||8||

There were thousands upon thousands of alternately golden and black forms in a circle and Kṛṣṇa with Rādhā were in the center. ||9||

Praising new youthfulness, Kṛṣṇa began the rāsa dance. Parāśara has loudly proclaimed this. Youthfulness was made successful by the gopīs’ presence. This I have already described. Ah! Look, what more can I say? My hairs are standing on end. ||10||

Though he has many lovers of various types, Rādhā is his life and others are her functionaries. ||11||

By his limbs he made Cupid subservient. Taking the women into the arena of pastimes, he began various amorous actions by moving his limbs to gain auspicious association with the young women. ||12||

The women in the midst of sapphire forms of Kṛṣṇa surpassed the effulgence of gold. Their eyes were wide. Their bangles jingled as they kept beat by moving their hands. They moved in various gaits and their necklaces attracted Cupid. ||13||

With lowered brows, endowed with forms of fresh beauty, performing pastimes revealing the excellence of clever dancing, they made sounds with the chains of their moving ankle bells which reached the heavens, and which broadcast the excellence of their dancing. ||14||

At the rāsa dance, a mixture of various beats arose. Ah! That sound attracted the devatās wandering in the distant sky. Arriving on chariots, they joyously experienced singing, instrumental music and refinement simultaneously and forgot their identities. ||15 ||

[9] The devatās talked among themselves, “Look, look”:

Kṛṣṇa is singing and he attracts the gopīs. And the women sing and they attract Kṛṣṇa. ||16||

Look at the bank of the river resplendent with Kṛṣṇa and with the gopīs being embraced. Listen to the novel song sung by the gopīs. They sing a song in accordance with the musical scriptures. ||17||

[10-11] Dancing spontaneously joined the singing, depicting the words of the song:

When the dancers moved most attractively with attractive gestures in all their limbs, their eyes became dancers along with their eyebrows. ||18||

[12] The devatās, most expert in music, dancing and singing, also began dancing to the music with gestures.

When the sound of various drums mixed with the music from the heavens, the golden gopīs and all the forms of Kṛṣṇa became alert and eager by the profusion of excellent dancing, while their feet, hands, throats and waists became fatigued. ||19||

[13] Like archers who do not fail in hitting their mark, the group, having joined hands, did not fail to achieve their goals.

Though the gopīs and forms of Kṛṣṇa had joined hands, they separated their hands according to the beat of the music, showing various gestures. Quickly their minds reached the height of satisfaction. Then again they joined their hands in the bliss of the rāsa dance. ||20||

Showers of flowers constantly fell upon Kṛṣṇa and the golden gopīs. It was astonishing that there was a shower from above the clouds and lightning were below. ||21||

[14] The devatās and their wives, bearing the weight of material life, having been newly defeated, began to praise Kṛṣṇa. Understanding what was proper through the influence of Yogamāyā, they began singing to the accompaniment of music.

[15] The song is here compiled and presented:

Glory to the essence of all good qualities! You have appeared in Gokula to give happiness to the world. ||a||

O Lord! Brahmā, Śiva and Lakṣmī meditate on serving you. You are present with your women in the rāsa dance filled with pastimes. ||b||

You wear clothing and ornaments like an actor and are endowed with the sixty-four talents. You create joy among all present. You create great joy in the women by embracing them and destroy their pain. ||c||

On seeing each other, you all develop sāttvika-bhāvas. You are present in many forms in the circle. You have been brought under control by seeing the women of Vraja. ||d||

They flirt by touching your lotus feet, holding your hand and moving their eyebrows. Their waists bend, their earrings sway, their hairs stand on end and they perspire. ||e||

You are like a cloud and the women are like lightning. This comparison shows your extreme beauty. ||f||

The women have sweet voices, are zealous dancers and have affection for only you. Their hearts are filled with the intoxication of your sweet touch. They have purchased you with prema. ||g||

Full of happiness, you stand among these young women who cover the earth with joy arising from the songs. I offer respects to you. ||h||

Singing the purest notes with you who maintain astonishment, Rādhā
reveals songs filled with all your qualities which are praised by everyone. ||i||

Revealing her excellence and joy while singing, Rādhā worships you, and you worship her. ||j||

She becomes tired in the dance, and the jasmine garland falls from her hair. With great artistry she places her arm on your shoulder splendid with an ear ornament. ||k||

She kisses your iron arms with joy up to the shoulder. She feels inestimable rapture such that her hairs stand on end in joy. ||l||

O Kṛṣṇa with swaying earrings and with cheeks like mirrors! As a pretext for touching the gopīs you indulge in play by kissing them after giving them chewed betel. ||m||

O brother of Balarāma, the young girl who keeps beat to the dancing and singing with her jingling bangles takes your incomparable lotus hand to her heart. ||n||

O Kṛṣṇa, object of sight for the gopīs exhausted from engaging in the rāsa dance! O Kṛṣṇa, exhausting those engaged in the revolving dance! O Kṛṣṇa filled with the highest affection for the gopīs! ||o||

O Kṛṣṇa, whose great fame is confirmed by poets! O Kṛṣṇa wearing all types of garlands! Glory to you! Glory to you! Glory to you! O performer of the rāsa dance! ||p|| ||22||

[16] The statement, rājasi rāse valita-vilāse nija-ramanībhir deva, “you are present with your women in the rāsa dance filled with pastimes” (verse b) is explained.

Bringing to earth his human form, the crest jewel of eternal auspiciousness, and showing the extent of its powers, Kṛṣṇa became astonished at his one form, though he can perfectly understand his form and qualities. The gopīs made his form, the ornament of ornaments, more beautiful by their beauty. ||23||

[17] It is said:

Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3.2.12

In the midst of the dancing gopīs, Lord Kṛṣṇa appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10.33.6

[18] In that case, what can be said of Rādhā’s qualities? How much she should be praised!

[19] Describing the content of, “Full of happiness, you stand among these young women who cover the earth with joy arising from the songs” (verse h), the poets say:

The universe became completely full of the extensive qualities of the youthful Vraja women. ||24||

[20] Commenting on the verse, “Singing the purest notes with you, the maintainer of astonishment” (verse i), Rādhā reveals songs filled with all your qualities which are praised by everyone,” the poets give praise:

The gopīs who by singing brought Kṛṣṇa under control and who bewildered Śiva, Brahma and Indra by their songs about Kṛṣṇa became astonished along with Kṛṣṇa. I praise Rādhā who made all the rāgas they created useless. ||25||

[21] Elaborating on the phrase, “Kṛṣṇa with swaying earrings, with cheeks like mirrors” (verse m), the poets say:

It is proper that Kṛṣṇa previously performed ācamana twice using the nectar from the lips of Rādhā. How else could he eat the betel chewed by her teeth? ||26||

Kṛṣṇa is the source of all affection and appears in a bodily form. In that form he spreads experience of affection among all the people of Vraja. I offer respects to Rādhā, the supreme jewel among all the dear gopīs, to whom he considered himself obligated in love. ||27||

Subduing her lover, Rādhā sports with him. Durgā, thinking, “I am not like that” merges into the body of Śiva out of shame, since she is anyway known as half his body. ||28||

Poets consider Śiva and Durgā being parts of one body. Please consider when I say same condition is present in Rādhā and Kṛṣṇa. Both their forms are full of prema and both their forms are famous through the three worlds. Their perfect condition cannot be compared to our condition. ||29 ||

[22] When the heavenly music and singing slackened, the jingling of ornaments and buzzing of bees became audible. When both heavenly and earthly sounds diminished, the arts of expert dancing became prominent. The topmost assembly with the gopīs’ hair and ear ornaments became conspicuous. ||30||

Kṛṣṇa began to dance while embracing the gopīs, holding their hands, gazing at them with affection, elegantly sporting with them and laughing with them. He was an image and its reflection simultaneously. ||31||

As the dance ended, the gopīs were unable to keep their garlands, hair, bodices, shawls and ornaments in place. On thinking of the rāsa dance even today sages forget themselves. It is not surprising therefore that the gopīs lost their strength at the rāsa dance. ||32||

The heavenly women, on seeing the rāsa dance were pierced by arrows of desire. Bewilderment spread in all directions. Please hear. The sweetness of the rāsa dance producing astonishment, stopped the zodiac, and made the moon and other planets wander aimlessly in the sky. ||33 ||

[23] When the gopīs had attained their desired pastime and their actions slackened because of extreme absorption, the rāsa dance ended.

[24] When the dance ended, the pairs of gopīs and Kṛṣṇa, seeing the opportunity for special arrangements, disappeared into separate groves. On disappearing, the pairs then arranged each others’ cloth and ornaments.

[25] While embracing, they arranged their cloth.

When Kṛṣṇa embraced a gopī saying, “You have become tired, but not because of me, your lover”, the gopīs soaked him with tears. ||34||

“Ah! More delicate than the leaves on a young tree, you have become tired from enjoying pastimes with me. I do not understand.” With tears in his eyes he wiped away the perspiration from their faces. ||35||

Wiping away their tears and the perspiration arising from fatigue during the rāsa pastimes, Kṛṣṇa began perspiring. ||36||

[26] When Vṛndā’s main sakhīs brought materials and asked many questions, Kṛṣṇa performed actions as described below.

He relieved the fatigue of the gopīs by gazing at them with tearful eyes, fanning them with cloth, kissing them on the cheek after wiping their faces and locks of hair, arranging their upper and lower cloths, massaging their bodies, offering them betel nut, speaking to them with the utmost sweetness and praising their beauty and qualities. ||37||

[27] The gopīs are described.

The gopīs, relieved of their fatigue, showed smiles on their faces, fanned Kṛṣṇa with fresh leaves, gently massaged his limbs, rearranged his disheveled garlands and cloth, joked skillfully, and offered him betel and camphor. ||38 ||

[28] Vṛndā herself appeared and, seeing everything, considered that other women should not be present with such couples. The women carrying the materials then laughed gently and said, “O Vṛndā! We see that all the pairs of Kṛṣṇa and the gopīs accept all this with joy and carefully put on the cloth and ornaments. O friend! What can we say about the ornaments and cloth destroyed in a moment during the dance? Perhaps it is not true that their ornaments and clothing were not lost, but at least they are not visible in these private quarters.” ||39||

[29] Vṛndā thought with a smile, “This is true. They speak the truth. I can see that the pairs of Kṛṣṇa and the gopīs are now preparing for special enjoyment in singing which will give joy to all the senses and destroy all fatigue.”

[30] Snigdhakaṇṭha then concluded:

“O Rādhā! Your lover, rare among all people, has covered all the other gopīs in order to cling to you, who are part of himself. ||40||

Chapter Twenty-seven - Water Games

[1] Madhukaṇṭha said:

Then the glorious women of Kṛṣṇa, whose perspiration after the rāsa dance produced small rivers, went to the bank of the Yamunā, which served the unlimited gopīs immediately and became full of nectar. ||1||

“Kṛṣṇa and the young women should overcome shyness and enter my waters.” Yamunā then suddenly overflowed her banks. ||2||

[2] The gathering of gopīs, like lightning with the beauty of their bodies, gossiping like cātaka birds along with Kṛṣṇa like a cloud with rumbling thunder, was like the approaching monsoon. The gathering, while entering the monsoon waters and holding hands, shone brilliantly.

There was the soft sound of laughter, pulling each other into the water, slackened limbs and intense shivering. Before the gopīs immersed themselves in the water such symptoms were present, but now these previous symptoms were like copies of the real symptoms. ||3||

When the gopīs with arched brows did not enter the water, Kṛṣṇa splashed them with water. They perceived that he was quickly approaching and had multiplied into many forms which were holding water. ||4||

Going into the water, Kṛṣṇa, who was giving them thick rasa, sprinkled them with water. Pierced by the arrows of water, the gopīs then entered the river. ||5||

The restless-eyed gopīs, waist deep in the water, blocked his approach like wives of a Kṛṣna-sāra deer. ||6||

When the reflections of the gopīs’ eyes mixed with the fish, the fish could not distinguish themselves from the reflected eyes. As if envious, the fish touched the limbs of the frightened gopīs for a moment. This gave pleasure to Kṛṣṇa’s eyes. ||7||

They moved like swans. Their breasts were like cakravāka birds. Their eyes were like fish. Their belts were like cranes. The gopīs defeated these animals whose jurisdiction now became perfected by the gopīs. ||8||

Their faces defeated lotuses. Their faces were superior to all lotuses, since those faces were the cause of the moon. ||9||

[3] When the gopīs laughed while glancing around, Kṛṣṇa began a water fight with them.

In the Yamunā’s waters, dark like a cloud, a cloud splashed water on lightning and lightning splashed water on a cloud, “Astonishing! Astonishing! Is this some dramatic performance? Look!” The women of heaven began to speak in this way. ||10||

Up to their necks in the water, the lotus-faced women were adhering to Kṛṣṇa, like lotuses in contact with a bee. ||11||

When Kṛṣṇa showed boldness, he defeated the golden gopīs. They then hid in a forest of golden lotuses. But Kṛṣṇa then surpassed their tactic. He hid himself in a forest of blue lotuses. ||12||

Did they not spread illusion during the water play? For their faces were fragrant like lotuses, had the beauty of lotuses, and exuded sweetness like lotuses. ||13||

When Kṛṣṇa with difficulty caught a gopī in the lotus forest, her exclamations revealed both joy and sorrow. ||14||

One gopī confounded by the sudden appearance of Kṛṣṇa’s face, seeing that she had attained the blue lotus face with a soft smile, began to relish that sweetness. She hid herself from the other gopīs who had a similar desire to relish his face. ||15||

The embrace which was not attained before, now spontaneously became possible in the water. When a gopī submerged herself in deep water, Kṛṣṇa rescued her. ||16||

The gopīs all together went into the water up to their breasts and desired to defeat him by taking large amounts of water in their hands. Somehow they were victorious, but were finally defeated by him. ||17||

Kṛṣṇa like a bee drank the lotus faces of the gopīs though they were closed. On some pretext Kṛṣṇa drank the nectar of the faces of the fickle-eyed gopīs. ||18||

He wounded them on their chests with his nails. When he suddenly embraced them, they were pierced by the arrows of love. ||19||

When Kṛṣṇa, whose arms extended to his knees came close to the mouths of the gopīs beside him, their hands came close to the water. ||20||

When Rādhā placed her sakhīs in front in order to join the water play, dear Kṛṣṇa became stunned instead of splashing water. ||21||

The gopīs did not know that Rādhā had stunned Kṛṣṇa without effort while eager to defeat him in the water fight, for Kṛṣṇa showed that he was actually victorious. ||22||

When Rādhā raised a lotus to throw at Kṛṣṇa, who showed his lotus eyes covered by his locks of hair, a bee in the lotus buzzed loudly. In fear she fled, and Kṛṣṇa followed her to her phalanx of sakhīs and entered into it. ||23||

When the gopīs’ eyes became red from the water fight, they displayed attractive smiles and loud laughs. With beauty heightened by the battle of love, their rasa seemed like anger. ||24||

Just as he had done to the girls worshiping Katyāyaṇī, Kṛṣṇa, though alone, fought with millions of gopīs in the water and then quickly came to the shore to steal their clothing. ||25||

Making sounds of the swan, having water as their clothing, having lotus faces and loose locks of hair, they stood like lotus stocks. ||26||

Cries arose in the water and on the shore. The gopīs in the water made sounds like cātaka birds praying, and Kṛṣṇa on the shore gently rumbled like thunder. ||27||

[4] Laughing profusely, showing his great happiness and friendship, he gave back the clothing to several gopīs at a time, cloth by cloth. Seeing their bodies slender as sticks dressed in one cloth and gazing at their face, he laughed harder.

When Kṛṣṇa laughed, the gopīs became completely unsteady, partially covering themselves with the cloth. They became flushed in complexion and stunned, and, while softly giggling, falsely cried without tears, while showing pride in their eyes.

With the gopīs’ desires completely fulfilled, which attracted the three worlds, the women of heaven then began showering baskets full of the best clothing, ornaments and garlands.

[5] Seeing that excellent cloth, he became most joyful, and accepting the cloth and enjoying it, gave it to the gopīs.

[6] When he gave them the cloth, they became more beautiful.

Their bodies glowed from immersion in the water, by wearing the fine white cloth, and by possessing effulgent breasts and shining locks of hair. In this way the gopīs of Kṛṣṇa showed great beauty at that time. ||28||

[7] The great beauty of Kṛṣṇa and the gopīs with many ornaments attracted all eyes.

When the devatās saw Kṛṣṇa and the gopīs in new clothing and new youth, they thought of them as bride and groom and began showering flowers. ||29||

[8] The doe-eyed gopīs then spoke crookedly in order to play in the forest:

“O Kṛṣṇa! Do you have a commander called Cupid? Show me this person whom you say is your friend.” ||30||

[9] Kṛṣṇa then spoke with a profound smile to Rādhā:

O Rādhā! You do not want to see Cupid. Look at the followers of Cupid, attained by your pious acts and show of respect.

The trees and creepers like husbands and wives of a village are welcoming you as a guest. They take you as their own, waving their new leaves to beckon you. ||a||

This village throws flowers on the path to make you comfortable. The flocks of cuckoos are calling you nicely with their sweet voices. ||b||

The bees are joyful buzzing like the playing of a drum and hundreds of peacocks are dancing everywhere like their chief friends. ||c||

The master of the night, the moon, shines its light everywhere. The path increases in width, desiring your foot dust. ||d| ||31||

The gopīs remained with Kṛṣṇa within many dwellings in the auspicious forests near the Yamunā. There, he manifested pastimes with his beloved gopīs on each consequent day. ||32||

Coming from their nests, the bee couples followed each of them while singing auspicious songs. Ah! The bee couples followed them to the pleasant bank endowed with forests. ||33||

[10] Snigdhakaṇṭha said, “After the end of night not much time remained. Kṛṣṇa and the gopīs wandered about incessantly. Kṛṣṇa boldly desired amorous pastimes. What did he and his lovers do at the end of night?” ||34||

[11] Madhukaṇṭha said:

After a description of the forests, there is a description of their pastimes.

When Kṛṣṇa played hide and seek with the gopīs, this pastime produced opportunities to be alone, where a couple could engage in intimate affairs. While searching in the forest the gopīs achieved Kṛṣṇa in various forms and various ways and, taking him into a grove, went far away from the eyes of others. ||35||

Any gopī who was alone with Kṛṣṇa and also saw Kṛṣṇa alone with another gopī was unaware of anything wrong because that gopī considered what she saw to be a tamāla tree with a golden creeper. ||36||

The sounds made by the couple’s ornaments were covered by the chirping of flocks of birds. The sounds of love were covered by the warbling of the cuckoo. Their forms were hidden by groves of tamāla and campaka trees. ||37||

A forest filled with dense darkness is not impossible for others to enter but the forest which increased the loving exchanges of the couples by the light of the moon in the bower was impossible for others to enter. ||38||

In private bowers, all the couples of Kṛṣṇa and gopīs enjoyed. Their words were pleasant and playful. The hairs stood up on their pure, trembling bodies. They became most unsteady because of the desire for amorous sports. ||39||

[12] All the rasas such as astonishment, fear, anger, ghastliness, parental (friendly and servant) love, compassion, heroism, comedy, peace, and conjugal rasa suitably manifested for tasting as they were favorable to conjugal rasa.

[13] Wandering in the forest lit by waves of light from the full moon in order to observe the remarkable natures of various known and unknown birds, beasts and plants, Kṛṣṇa became favorable for enjoying with the gopīs. (astonishment)

He revealed his absorption in his task by forcibly entering the forests to pick flowers filled with honey and covered with intoxicated bees and to produce pleasure for the gopīs having trembling hearts. (fear)

His lotus eyes turned red and spread to his makara earrings in punishing the bold bees using the rough stem of his play-lotus, on seeing the women incessantly crying on being bitten by daring bees. (anger)

Relishing the bodies of the women with beautiful faces and attractive gestures, he looked with disgust at the land lotuses. (ghastliness)

He began creating sweet sounds on experiencing the sweet messages sent by parrots, which he could understand. (parental)

He shed tears of pain on seeing the fullness of the beautiful buds swinging because of intense emotion caused by his own pastimes. (compassion)

He fired long arrows of love by his glances at the women with thighs like banana trees, in order to cut their deep pride mixed with impudence. (heroism)

He began to laugh on seeing similarity of rules as couples of animals engaged in amorous courtship. (comedy)

His eyes became contracted and then closed out of detachment on seeing the various peoples’ happiness arising from touching each other. (peace)

He was like an ocean of anurāga awakened on experiencing the happiness of the women as they slept from fatigue after enjoyment. (conjugal)

[14] In this way Keśava enjoyed with the gopīs.

Seeing the bee kissing the creepers and the parrot indulging in pomegranate fruit, Kṛṣṇa became unsteady with desire and longed to enjoy the gopīs. ||40||

Seeing from far off the bees drinking the nectar while biting the flower intensely, Kṛṣṇa’s gopīs experienced strong desire. ||41||

[15] I do not think there is power to describe.

Seeing the full moon night, the forest of Vṛndāvana, all the bowers, all the beds, all the couples of Kṛṣṇa and gopīs, and their pastimes of prema, my mind immediately gives up its power of inquiry and then in bewilderment I quickly develop a choked throat concerning these topics. By what means can these things be seen? ||42||

[16] Here all these topics will be described generally, but one must describe some particulars.

As long as Rādhā’s wealth of auspicious qualities do not make an appearance, the auspicious forms and qualities of the other gopīs can be described. But when Rādhā appears, her wealth of auspiciousness cannot be described at all, what to speak of other topics relating to her. ||43||

[17] All the gopīs, fearing that other people would come, restricted their absorption in the pastimes. They then took off their pastime clothing and came out of the creeper bowers to a natural piece of land.

[18] Leaving the bowers, they noticed that the cruel, pain-inflicting sun was rising.

In the eastern direction a slight pink glow had covered the moon. It appeared that the moon was quickly falling with its rays and was about to set. The night lotuses were wilting. Thus the gopīs, understanding the night with the rāsa dance had ended, also withered. ||44|

[19] The women of heavenly planets spoke:

When a person of low stature forcibly reaches a high position he will certainly fall.

The moon, thinking it had surpassed the beauty of the gopīs’ faces, fell from the sky. ||45||

The gopīs shamed the blue lotuses by their glances. Thus their friend the moon, seeing the lotuses tormented, fell into the ocean. ||46||

[20] The gopīs said, “The sun, destroying the constellations and our luster, is quickly rising and spreading in the sky”. ||47||

[21] Kṛṣṇa ornamented with fresh youth attractive to women and endowed with excellent nature, seeing the condition of the gopīs, who were motionless like dolls and endowed with abundant prema, wiped away their tears.

[22] He consoled them with sweet words:

“If I embrace you in my arms continually and fulfill my desire, I will not be satisfied in my heart. Though my desire is fulfilled, friends will create unlimited obstacles on seeing us. Therefore go to your homes and we will meet again. Do not experience melancholy.” ||48||

[23] Taking each others’ hands as previously, the gopīs then returned to Vraja with attraction for the pastimes in their heart.

Though controlled internally by the gopīs, Kṛṣṇa served his relatives since he had the quality of a great person. ||49||

[24] The narrow paths to the village separated the gopīs. The millions of gopīs, separated from their friends, were not even aware of this.

[25] Some of Rādhā’s unlimited friends went on a special path to a place near their bowers in their groves and played for a while, without going home.

What did Kṛṣṇa not do when the gopīs were about to go? I cannot count the actions. He embraced them firmly, and kissed them skillfully. He spoke words instilling trust and gave them great respect. ||50||

[26] They spoke with choked voices:

“O Kṛṣṇa! It is not possible that we could attain you but still we attained you. Please hear our request. Civilized people do not give up what they have achieved.” ||51||

Thinking of their separation, Kṛṣṇa and the gopīs embraced, soaking each other with their tears. Thus their external bodies became moist. Thus the melted hearts of both appeared internally and externally. ||52||

[27] The gopīs along with Kṛṣṇa understood that dawn had appeared by the sweet chirping of birds. Astonished, with trembling and tears, they decided to separate, but this caused unlimited thoughts.

[28] On separating, both parties looked at each other with crooked glances. Because of constant tears, the tears became exhausted. They went to their houses. This is not astonishing, for accomplished people can perform all tasks without effort. ||53||

Kṛṣṇa experienced great pain on separation from his many lovers. But separation from Rādhā produced a disease which included all other diseases. ||54||

When the gopīs saw the fast approach of brahma-muhūrta after pastimes on the bank of the Yamunā in the autumn moonlight, their minds began to burn. Hiding their forms and activities on the path, attached to the playful pastimes but with desire held within, showing a little fatigue externally, they entered Vraja. ||55||

[29] The reciter concluded the description of the rāsa festival. Externally it was finished but internally the rāsa continued. This is the reason:

The women, having ended the rāsa dance and pained by their household duties, became absorbed in the rāsa dance. The dancing, singing and music, complete with all pastimes, appeared directly in their houses. ||56||

In those rāsa pastimes Kṛṣṇa was the only hero. The gopīs who defeated Lakṣṁī and the anurāga generated were faultless. Poets may describe all this completely, but Śukadeva does not think that any of them can perfectly describe those pastimes. ||57||

[30] Snigdhakaṇṭha said, “Oh! What happened to the four young boys Dāma, Sudāma Vasudāma and Kiṅkiṇi?”

[31] Madhukaṇṭha said, “Previously they climbed a very high tree. Then, understanding that Kṛṣṇa was going home, silent, keeping their distance, they followed him.”

[32] Madhukaṇṭha, summarizing the rāsa pastimes, spoke till the end of night. With concern that he had distorted the rāsa pastimes by his descriptions, he folded his hands and spoke:

“O Rādhā filled with all fortune! You have attained a husband endowed with all qualities whom the women of the three worlds serve because of his eagerness for the rāsa dance.” ||58||

[33] Kṛṣṇa called the two reciters who stood with folded hands awaiting orders and rewarded them with ornaments worn by the gopīs.

[34] The assembly, delighted by the festival of giving, though they were individuals, appeared to multiply their forms because of the quickness of giving.

[35] Everyone returned to their houses to take rest at brahma-muhūrta time.