S'RÎMAD BHÂGAVATAM

"The story of the fortunate one" 

CANTO 10 - part II:

Summum Bonum 

Chapter 24 Krishna Defies Indra in Favor of the Brahmins, the Cows and Govardhana Hill

Chapter 25 Lord Krishna Lifts Govardhana Hill

Chapter 26 Lord Indra and Mother Surabhi Offer Prayers

Chapter 27 Nanda Recapitulates the words of Garga before the Puzzled Gopas

Chapter 28 Krishna Rescues Nanda Mahârâja from the Abode of Varuna The Rasa Play: Krishna Meets and Escapes the Gopîs at Night

Chapter 29 The Rasa Play: Krishna Meets and Escapes the Gopîs at Night

Chapter 30 The Gopîs Search for Krishna gone with Râdhâ

Chapter 31 The Songs of the Gopîs in Separation

Chapter 32 Krishna Returns to the Gopîs

Chapter 33 The Râsa Dance

Chapter 34 Sudars'ana Delivered and S'ankhacûda Killed

Chapter 35 The Gopîs Sing of Krishna as He Wanders in the Forest

Chapter 36 The Bull Arishthâsura defeated and Akrûra Sent by Kamsa

Chapter 37 Kes'i and Vyoma Killed and Nârada Eulogizes Krishna's Future

Chapter 38 Akrûra's Musing and Reception in Gokula

Chapter 39 Krishna and Balarâma Leave for Mathurâ

Chapter 40 Akrûra's Prayers

Chapter 41 The Lords' Arrival in Mathurâ

Chapter 42 The Breaking of the Sacrificial Bow

Chapter 43 Krishna Kills the Elephant Kuvalayâpîda

Chapter 44 The Wrestling Match and the Killing of Kamsa

Chapter 45 Krishna Rescues His Teacher's Son

 Chapter 24

Krishna Defies Indra in Favor of the Brahmins, the Cows and Govardhana Hill

(1) S'rî S'uka said: 'The Supreme Lord staying in that very place [of Vraja] accompanied by Baladeva also, saw how the gopas were very busy arranging for a sacrifice to Indra. (2) Though the Supreme Lord, the Soul of All Seeing All, knew what that meant [see B.G. 9: 23], bowed He down humbly and inquired He with the elders lead by Nanda [His stepfather]: (3) 'Tell me, dear father, what all this fuss is that came over you, were does it lead to, for whom is it done and by what means is this sacrifice to be accomplished? (4) Please tell me of it, I have this great desire to hear o father; surely can the activities found here of the saintly equal to all - equal in what is theirs or of others or who is a friend and enemy or neutral - not be something to be secretive about, is it? (5) An indifferent person is just like an enemy to be avoided while an ally is to be treated like one's own self so they say. (6) Knowing and not knowing also, do the people perform these activities; for the wise arises the perfection with their work as for the foolish that does not occur. (7) That being so, I ask you, whether this conjoined action of yours is something discussed [in he scriptures] or just a custom; that you should explain clearly to Me.'

(8) S'rî Nanda said: 'The rain its great lord is Indra, the clouds are his personal representatives, they provide the rain for all living beings that like milk is the gratifying life-force. (9) For his liquid discharged do we and other people too with various items and fire sacrifices worship him, that master controller of the clouds, my dear son. (10) With the remnants of it people susta in their lives the threefold way [religiously, economically and sensually]; he is the superhuman being bringing the fruits for those who in their human actions are after results. (11) Anyone who rejects this religious duty handed down by tradition is a person who because of lust, enmity, fear and greed for certain cannot achieve the splendor [see B.G. 10: 36].'

(12) S'rî S'uka said: 'Hearing Nanda's words and also what the other residents of Vraja said, spoke Lord Kes'ava to His father in a way that made lord Indra angry. (13) The Supreme Lord said: 'It is of karma that a living entity takes birth, it is by karma alone that he meets with destruction; happiness or unhappiness, security and fear are all the result of karma. (14) If there is some controller awarding the results of what others have done, does it still depend on he who performs [that sacrifice]; of the one also there who actually does not perform [for Indra] is he for sure not the master! (15) So what do living beings, who each follow the path of their own karma, have to do with Indra who for human beings fails to make a difference in what is given by their own natures? (16) A person indeed is under the control of his own nature - his nature he follows based on what all of this world with its gods, demons and people means as a fix for him. (17) The higher and lower bodies that the living beings obtain and give up as a consequence of their actions, make their karma their enemy, friend or impartial judge; that karma alone is their controller, their guru [see also B.G. 8: 15 & 16, 4.29: 26-27 and 7.7: 46-47]. (18) Therefore should one, in keeping to one's duties performing effortlessly, be of worship for the karma of one's own nature [see varnâsrama]; by that karma one lives, it is that karma no doubt that is someone's worshipable deity. (19) Like an unfaithful woman with her lover, does one not gain any real benefit resorting to another entity but the entity [that worshipable deity] one derives one's life from. (20) The learned live by the Vedas, the ruling class by protecting the earth, the vaishyas live on trade and the s'ûdra of serving the twice-born [the former three, see also 7.11: 21-24]. (21) Farming, trading, cow-protection and the fourth of banking is said to be the fourfold occupational duty [of the vaishya]; among these is the one we are engaged in the constant care for the cows. (22) Of the goodness, passion and ignorance as caused by maintenance, creation and destruction [see guna] was by the mode of passion [the moving around] this universe generated and is there from the dyadic the world its variety. (23) The clouds impelled by that passion pour down their water everywhere and by that water they simply maintain the population, so what would Indra then do? (24) The cities, the cultured lands nor the villages their houses are ours, we are the forest people dear father, we always live in the forests and on the hills. (25) Let's therefore make a begin with a sacrifice for the cows, the brahmins and the hill [Govardhana], and may this be carried out with the ingredients for the sacrifice for Indra! [see also footnote 10.8*3] (26) Let's cook all sorts of preparations and soups, beginning with sweet rice, porridge, rolls and cakes and let's have all sorts of dairy products. (27) Feed the fires properly with food well prepared by the brahmins learned in the Vedas; them you should reward with cows. (28) As is proper to each should also be thought of dogs and outcasts and others fallen souls, grass must be given to the cows and the mountain should be presented offerings. (29) Nicely adorned having eaten our fill should with us in our best clothes and smeared with sandalwood pulp the cows, the brahmins, the fires and the hill [always kept to the right] be circumambulated. (30) This is what I think o father, may that be done if you please, as this for the cows, the brahmins and the hill is a festival also to My liking.'

(31) S'rî S'uka said: 'Hearing these words by the Supreme Lord, by the Time in person, spoken with the intent to break the pride of Indra, accepted Nanda and the elder men them as excellent. (32-33) And so they executed all that Madusûdhana spoke of: they settled for the successful course of reciting with the items available; the hill, the brahmins they all together respectfully paid tribute; the cows, bulls and calves were presented with grass and then was the circumambulation of the hill performed. (34) The cowherd woman nicely ornamented riding wagons yoked with oxen sang, together with the twiceborn chanting their benedictions, the glories of S'rî Krishna. (35) Then, to instill faith with the gopas, assumed Krishna another form saying 'I am the hill' and devoured He the abundance of offerings with the immensity of His body [see vapu and footnote*]. (36) Unto Him together with the people of Vraja brought He by Himself to Himself His obeisances: 'Oh, just see, how this hill manifest in person has bestowed upon us the mercy!'.  

 Footnote:

*: S'rîla Prabhupâda writes to this (Krishnabook ch. 24): "The identity of Krishna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Krishna in the temples. Devotees therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship."

Chapter 25  

Lord Krishna Lifts Govardhana Hill

(1) S'rî S'uka said: 'Indra then who realized that the worship of his self had been rejected, o King, got angry with the gopas lead by Nanda who had taken to Krishna as their Lord. (2) Clouds carrying the name Sâmvartaka to put an end to it all were sent forth by Indra who indeed falsy thinking himself the supreme controller enraged spoke the words: (3) 'Just see the great extend of the bewilderment of these forest dwelling cowherds about their wealth; they, having taken shelter of a mortal like Krishna, have committed an offense against the gods! (4) Abandoning the spiritual knowledge they try to cross over the ocean of material existence in the name only of profit-motivated ritual sacrifices that are inadequate to serve them as boats. (5) Taking shelter of Krishna, this prattling, arrogant child ignorantly thinking Himself so wise, have the gopas acted in dislike against me. (6) Bring them and their animals destruction whose hearts, barred by Krishna, are intoxicated by their welfare and may their of their riches maddened, false pride be removed. (7) I also will, riding my elephant Airâvata, follow along to Vraja accompanied by the wind-gods, moving there with great power with the purpose of destroying Nanda's cowherd community[see e.g. also: 6.11 & 12].'

(8) S'rî S'uka said: 'The clouds thus commanded by Indra did, released from their bonds, with all their power torment Nanda's cowherd village with great downpours of rain. (9) Illuminated by bolts of lightening, roaring with thunder gave they, propelled by the wind-gods, a fearsome downpour of hailstones. (10) As the rain released by the clouds incessantly poured down in vast columns, could the high and low of the earth being submerged no longer be seen. (11) Plagued by the abundance of rain and excessive wind went the gopas and gopîs shivering of the cold to Govinda for shelter. (12) Covering their heads and covering their children with their bodies approached they, pained by the rains, trembling the base of the Supreme Personality of Godhead His lotusfeet: (13) 'Krishna, o Krishna, o Greatest Fortune, You are Your own master, o Lord, please protect the cow-community against Indra being angry with us, o Protector of the Devotees [see also 10.8: 16].'

(14) Seeing them out of their wits under the attack of the hail, the rain and the extreme winds, considered the Supreme Lord Hari the anger of Indra to be responsible for this: (15) 'Because I rejected his sacrifice is Indra flooding for destruction with these unusually fierce out-of-season rains and great winds full of hailstones. (16) To counteract that properly shall I by My yogic power arrange for the defeat of the pride-of-wealth and the ignorance of those who are as foolish as to consider themselves falsely the Lord of the World. (17) My eradicating the impure of the false prestige of those who think themselves to be the Controller is certainly not intended for those enlightened beings who are endowed with goodness, it is intended for their relief [see also B.G. 14: 14]. (18) It is therefore to Me to protect by My yogic power my own family, the cowherd community that took shelter with Me as their master; this is the vow I have taken [see also B.G. 9: 22].'

(19) Thus having spoken took He, Vishnu, with one hand [His left one] Govardhana hill and held it up as easy as a child does a mushroom. (20) The Supreme Lord said then to the gopas: 'O mother, o father, o residents of Vraja, as you like, please enter with your cows the free space below this hill. (21) You shouldn't feel afraid that of the wind and the rain the mountain would fall from My hand; you suffered enough fear and to deliver you from that have I thus provided for you.'

(22) Thus with their minds pacified by Krishna entered they the space were they were comfortable with their cows, wagons and everyone belonging to them. (23) Putting aside the pain of hunger and thirst and all considerations of personal happiness, upheld He before the eyes of the residents of Vraja the mountain for seven days without moving from His place. (24) Seeing the result of Krishna's mystic power was Lord Indra most amazed and stopped he broken in his determination, with his false pride brought down, the clouds. (25) With the sky empty of clouds, the sun risen and the fierce wind and rain laid down, addressed the Lifter of Govardhana the cowherds: (26) 'Please go forth from here together with your property, women and children; see the end of your fear, o gopas, the wind and rains have ceased and the high water is as good as over.'

(27) Then did the gopas, each taking his own cows come out, with their belongings loaded on the wagons and the women, children and old people slowly following. (28) And as all of them living beings were looking on put the Supreme Lord Almighty that hill down back where it stood before. (29) The residents of Vraja each to their own position came forward shining with the surge of their pure love for Him while the gopî's showed joyfully with embraces and all that their great affection, presenting Him with yogurt, whole grains and water the best of their blessings. (30) Yas'odha, Rohinî, Nanda and Balarâma, the Greatest of the Strong, beside themselves of love embraced Krishna offering Him all benedictions. (31) From heaven the godly, the perfected, the saints, the heavenly singers and venerable ones recited the Lord's praises, satisfied showering a rain of flowers, o descendant of Prithâ. (32) Resounding conchshells and kettledrums played the demigods in heaven and sang the Gandharva's led by their chief Tumburu, o ruler of men. (33) O King, then, surrounded by the loving animal tenders, went Krishna together with Balarâma off to where they were grazing their animals and as they went sang the gopîs about all His likewise deeds being happy with Him who had touched their hearts.

Chapter 26 

Nanda Recapitulates the Words of Garga Before the Puzzled Gopas

(1) S'rî S'uka said: 'The gopa's witnessing the activities like this [lifting of the hill] of Krishna, could not comprehend His heroism and approached [Nanda] astonished as they were: (2) 'Considering the no doubt extraordinary activities of the boy, how could He deserve a, for Himself contemptible, birth among worldly men? (3) How can a boy of seven years mighty as an elephant playfully with one hand hold up the best of all hills like it was a lotusflower? (4) As a young child with hardly its eyes open sucked He from the breast of the greatly powerful Pûtanâ [the poisoned milk] along with her life-air, like the force of time does with the life span of a material body [see 10.6]. (5) He, a few months old lying crying beneath a cart, with His feet upward turned over the cart that struck by the tip of His foot fell in pieces [see 10.7]. (6) One year old sitting down was He taken away into the sky by the demon Trinavârta whom He, seizing his neck, tormented and killed [see 10.7]. (7) Once busy stealing butter bound His mother Him to a large mortar by which He, on His hands moving between the two arjuna trees, caused their crash [see 10.10]. (8) Surrounded by the boys together with Balarâma grazing the calves in the forest tore He with His arms apart the beak of the murderous enemy Baka [see 10.11]. (9) Vatsa, as another calf entering among the calves to kill Him, was killed by Him for a sport making him fall [throwing him in a tree] for kapittha fruits [see 10.11]. (10) Together with Balarâma and His companions and killing the ass-demon [Dhenuka] turned He the Tâlavana forest auspicious that was full of ripe fruits [see 10.15]. (11) After arranging that the terrible Pralamba would be killed by the most powerful Balarâma, released He the animals of Vraja and the gopas from the forest fire [see 10.18 & 19]. (12) Defeating his pride subduing the chief of the snakes [Kâliya], with his so very poisonous fangs, sent he Him with force away from the lake of the Yamunâ, the water of which He freed from poison [10. 16 & 17]. (13) Dear Nanda, how can it be that all of us inhabitants of Vraja can't give up our feelings of love for your son who from His side is likewise naturally towards us? (14) Considering his, as a boy of seven years old, lifting the big hill has thus with us, o master of Vraja, raised uncertainty about your son [what kind of tricks is He pulling?].'

(15) Nanda said: 'Please listen to my words dear gopas; let go of your doubt concerning the boy, this is what Garga in the past told me referring to this child [see also 10.8: 12-19 for the same verses]: (16) Three colors indeed were by your son assumed in accepting bodies according each yuga [*]; white, red and also yellow. At present He is black. (17) Some time before was this child born of Vasudeva and therefore will about this child of yours the ones who know thus also speak as the all-beautiful Vâsudeva. (18) Of this son of yours there are many names and forms to the nature of His qualities and activities; I know of them, but not so the common folk. (19) This child will always act to what is most beneficial to you all in being a nanda-gokula cowherd; by Him will you all easily overcome all dangers [*3] (20) In times before were by Him, o King of Vraja, the pious who were disturbed by the rogues of a faulty rule protected so that they, with the bad ones defeated, could flourish [see also 1.3: 28]. (21) Like the ones close to Vishnu with asuras, will those persons who unto this child are as greatly fortunate as to act in affection not be overcome by enemies. (22) Therefore, o Nanda, take the greatest care raising this child: in His qualities, opulences, name and fame is this son of yours as good as Nârâyana! (23) Garga this way speaking gave me his advise and went home; I [since] consider Krishna, who frees us from all obstacles, an expansion of Nârâyana.'

(24) Thus hearing the words of Nanda about what Garga had said worshiped the residents of Vraja, enlivened by Nanda and with their perplexity gone, Lord Krishna. (25) The demigod causing rain, angry of seeing his sacrifice disrupted, made the cowherds, animals and woman suffer with lightning bolts, hail and winds; seeing Himself as their only shelter smiled He out of compassion and picked He, a small child, the hill up with one hand like it was a mushroom to protect the cowherd community - may He, the Indra of the Cows, the destroyer of the conceit of the great king of the sky, be satisfied with us!

Footnote :

 * These colors will later in the eleventh canto in verses 11.5: 21, 24, 27 and 34 of the Bhâgavatam be explained [see also another site about it].

Chapter 27

Lord Indra and Mother Surabhi Offer Prayers

(1) S'rî S'uka said: 'After having held the hill Govardhana to protect Vraja against the rains came from the world of the cows mother Surabhi [the celestial cow] to Krishna as also Indra. (2) In seclusion [*] approached he Him ashamed of having been offensive and touched he His feet with his helmet that shone like the sun. (3) Having heard of and witnessed the power of this Lord Krishna, whose immeasurable potency had put an end to his arrogance of being the lord of the three worlds, spoke he with folded hands as follows.

(4) Indra said: 'Your majesty of transcendental goodness being of peace and the illumination of penance destroyed the passion and ignorance born from illusion; in You is this continuous stream of the material qualities, to which one is bound being out of control, not present. (5) How, o Lord, would there [in You, as I thought, see 10.25: 3] be the causes of being entangled - the greed and all of that - that symptomize an ignorant person; still You are the Supreme Lord who in defense of the dharma wields the rod to chastise the wicked! (6) The father, the guru, You are of the entire universe, the Original Controller and the Insurmountable Time of use as the rod, who, by Your own will taking up transcendental forms, endeavors to eradicate the self-conceit of the ones who imagine themselves to be the lord of the universe. (7) Fools like me who think themselves to be the master of the universe do, seeing You fearless at the time [of confrontation], quickly part of their arrogance, by Your lesson for the wicked indeed fully taking to the path of gentlemen no longer in this being puffed up. (8) You as such o Master, please therefore forgive me, who, unaware of Your influence, of his rulership bathed in arrogance and fell in offense with a foolish intelligence; let my consciousness thus never be so foul again o Lord. (9) Your descent into this world, o Lord of the Beyond, is there for the existence of those who serve Your lotus feet o Godhead and for the nonexistence of warlords who with the many disturbances they give rise to constitute a great burden. (10) My obeisances unto You, the Supreme Lord and Original Personality, the great Soul S'rî Krishna, the son of Vasudeva; my reverence for the Master of the Servants of the Absolute Truth. (11) For Him my obeisances who to the desires of the ones belonging to Him assumes bodies, whose form is the purest spiritual knowledge and who is the seed of all and everything and the indwelling soul of all living beings. (12) O Lord when the sacrifice was frustrated was I fiercely arrogant and angry and endeavored I for the destruction of the cowherd community, o Supreme Lord, with rain and wind. (13) You, o Controller showing Your mercy have shattered my rigidity and rendered my attempt fruitless; to You, the true self and spiritual master, I have come to take shelter.'

(14) S'rî S'uka said: 'With Krishna this way glorified by the munificent Indra smiled the Supreme Lord at him and spoke He as grave as the clouds the following words. (15) The Supreme Lord said: 'The arresting by Me of your sacrifice I engaged in to show you My mercy so that You, as the king of heaven so greatly intoxicated with the opulence, would remember me for ever. (16) Him, who blinded of his power and wealth is conceited and does not see Me with the rod in My hand, will I, desirous to promote him, prepare a fall from his affluent position [see also B.G. 9: 22]. (17) O you all of might, o Indra, all fortune to you, may you, executing my order, void of pretense soberly remain engaged in your responsibilities.'

(18) Then spoke mother Surabhi to Krishna who, peaceful of mind along with her cows begging His attention, offered her respects to the Lord who had appeared as a cowherd boy. (19) Surabhi said: 'Krishna, o Krishna, o Greatest Mystic, o Soul and Origin of the Universe, with You, o director of the world, we have found our master, o Infallible One. (20) You are our Supreme Godhead, You are our Indra, o Lord of the Universe, please be there for the welfare of the cows, the brahmins and those who are godly and saintly. (21) For You as our Indra we shall perform a bathing ceremony as ordered by Lord Brahmâ, o Soul of the Universe, descended as You are to alleviate the burden of the earth.'

(22-23) S'rî S'uka said: 'Thus pleading was Lord Krishna by Surabhi with her own milk and the Ganges water flowing from heaven carried by Airâvata's trunk, by Indra in the company of the enlightened and the seers and by the inspired mothers of the gods [the daughters of Aditi], bathed and was the descendent of Das'ara named Lord Govinda. (24) To that place came Tumburu, Nârada and the others, the singers of heaven, the scholars, the perfected and the venerable ones who sang the glories of the Lord that remove the contamination from the world while the wives of the demigods filled with joy danced together. (25) He was praised and covered with wonderful showers of flowers as the emblem indeed of all the gods, after which the three worlds experienced supreme satisfaction with the cows overflowing the earth with their milk. (26) The rivers flooded with all kinds of liquids, the trees exuded honey, the plants ripened without cultivation and the mountains gave up jewels. (27) O beloved of the Kuru-dynasty, when Lord Krishna had been bathed became all those [predators, dishonest people] who, be it by nature, were vicious, my best, free from enmity. (28) Thus having bathed Govinda, the master of the cows and the cowherd community was he [Indra] permitted to take leave and returned he surrounded by the gods and the others to heaven.

* The specific "solitary place" where Indra approached S'rî Krishna is mentioned by the sage S'rî Vais'ampâyana in the Hari-vams'a (Vishnu-parva 19.3): sa dadars'opavishtham vai govardhana-s'ilâ-tale. "He saw Him [Krishna] sitting at the base of Govardhana Hill".

Chapter 28 

Krishna Rescues Nanda Mahârâja from the Abode of Varuna

(1) The son of Vyâsa said: 'Having fasted the eleventh day [of the lunar fortnight] and worshiped the Maintainer of All [Janârdana], entered Nanda the twelfth day the water of the Yamunâ for a bath. (2) A darkminded servant of Varuna seized and brought up him who had neglected that to enter the water during the night was godless timing. (3) O King, not seeing him called the gopas out loudly 'O Krishna, o Râma!' upon which the Supreme Lord finding out that the father was taken away of Him, the Almighty who makes His people fearless, then went to where Varuna was. (4) When he saw that the Lord of the Senses had arrived did he, the presiding godhead of that region [of the waters], elaborately honor Him greatly pleased to have Him present.

(5) S'rî Varuna said: 'Today I may experience the true wealth of the success of my physical presence, o Lord, as those who may serve Your lotusfeet have achieved the transcendence of their material course. (6) My obeisances unto You the Supreme Personality of Godhead, the Absolute Truth and Soul Supreme who brought about the creation of this world and in whom mâyâ is of no command. (7) That ignorant servant of mine was a fool not knowing his duty [*] when he brought up this one who is Your father, please forgive me that, Your goodness. (8) Even to me o Krishna, o You who sees everything, please, be of mercy, o Govinda; to You, so caring for Your parents, belongs definitely this one that is Your father.'

(9) S'rî Suka said: 'Thus satisfied took Krishna, the Supreme Lord and Controller of all Controllers, His father with Him and went He to His relatives whom He brought great pleasure. (10) Nanda who had never before met with the mighty opulence of the lord of the realm [of the waters] or witnessed the obeisances they [Varuna and His followers] made for Krishna, spoke amazed to his friends and relatives. (11) They, the gopas, listening eagerly, o King, with Him as their Controller thought: 'Maybe He's preparing us the grace of taking us to His transcendental abode!'

(12) He, the Supreme Lord from His side as the Seer of All understanding the fancy of their perfection compassionately thought this: (13) 'For certain are the people in this world, who in oblivion of desire by their activities wander between higher and lower ends, not aware of their proper destination.'

(14-15) With this consideration showed the Supreme Lord Hari in great compassion the gopas His own abode beyond the darkness of matter: the true unlimited spiritual knowing that is the light [see brahmâ-jyoti] of the eternal absolute which indeed is seen by the sages in trance being removed from the material qualities. (16) They were by Krishna brought to and submerged in the lake of the One Spririt [brahma-hrada] and lifted out saw they the abode of the Absolute Truth the way it was previously seen by Akrûra [3.1: 32, 10.38 & 10.40]. (17) Nanda and the rest seeing that were overwhelmed by supreme bliss and highly suprised of Krishna there being praised by the vedic hymns.

Footnote:

* Prabhupâda's pupils comment to the precise execution of ekâdasi-fasting matters and auspicious times of bathing: 'Of course, Varuna's servant should have been aware of these technical details, which are meant for strict followers of the Vedic rituals.'

Chapter 29

The Rasa Play: Krishna Meets and Escapes the Gopîs at Night

(1) The son of Vyâsa said: 'Though He was the Supreme Lord, decided He, resorting to the inner potency [see yoga-mâyâ], to enjoy those nights in autumn when the jasmine flowers were blossoming. (2) At the time painted the king of the stars [the moon] with his hands the face of the east red giving comfort to all looking for him, just like a lover coming up to his beloved ends the grief when he after a long time is seen again. (3) Seeing how the kumuda lotuses opened to his full round face that, like the face with fresh kunkuma of the goddess of fortune, with its light reddened the forest, played He, colored by the gentle rays of that light, his flute sweetly enchanting the eyes of charm [of the gopîs]. (4) Hearing that song aroused Cupid with the women of Vraja and with their minds seized by Krishna went each of them unknown to the others, with earrings swinging in the haste, to where He, their boyfriend, was. (5) Some left in the middle of milking the cows, some abandoned in their eagerness the milk they had on the stove while others went without taking the cake out of the oven. (6-7) Some put aside the children they were feeding milk and dressed up forgetting the service to their husbands, some left in the middle of having their dinner, some oiled, painted themselves and made up their eyes while others went near Krishna with their clothes and ornaments in disarray. (8) They, checked by their husbands, fathers, brothers and other relatives did, enchanted by Govinda with their hearts stolen, not turn back [to their duties]. (9) Some gopîs who didn't manage to get away, staying home closed their eyes and meditated connected in that love [see footnote* and 10.1: 62 &63]. (10-11) The intolerable, intense agony of being separated from their Beloved removed all the bad minding while the good of them fell to nil of the joy obtained in meditating the embrace of the Infallible One. Even though He was the Supreme Soul thought they Him their paramour, but nevertheless getting His direct association gave they, with their bonds cut, immediately their existence as determined by material qualities up.'

(12) S'rî Parîkchit said: 'They knew Krishna only as their beloved but not as the Absolute Truth, o sage, how could there for them so mindful of the material affair be the ending of the mighty current of the gunas?

(13) S'rî S'uka said: 'About this I spoke to you before [in 3.2: 19 and in 7.1: 16-33]: what, as the king of Cedi [S'is'upâla] could attain perfection even hating the Lord of the Senses, would it be for those who are dear to Him, the Lord in the Beyond? (14) For the purpose of humanity its highest benefit, o King, is there the personal appearance of the Supreme, Imperishable, Inscrutable Lord who free from the modes is the Controller of the Modes. (15) They who constantly exhibit lust, anger, fear, affection, unity and goodwill with the Lord indeed do achieve absorption in Him. (16) You shouldn't be astonished by this in regard to the Supreme Personality Unborn as He is the Master of all Masters of Yoga by whom this world finds liberation. (17) When the Supreme Lord saw the girls of Vraja arriving near Him spoke He, the best of all speakers, with a wealth of words that bewildered them. (18) The Supreme Lord said: 'Be welcome all of you, o fortunate ladies, what can I do to please you? Please tell Me whether Vraja is all right and for what reason you came here. (19) This night is full of creatures fearsome in appearance, so please return to Vraja o slender girls, you women shouldn't hang around here. (20) Surely do your mothers, fathers, sons, brothers and husbands looking for you not see you; don't cause anxiety for your kin. (21-22) You've seen Râka (the goddess of the day of the full moon) resplendent by her moonlight, you've seen the forest full of flowers even more pleasurable by the breeze blowing from the Yamunâ that plays through the leaves of the trees. Go now, without delay, back to the cowherd village, you must serve your husbands, o chaste ones, the calves and the children are crying for you to give them milk. (23) Or else, if you have come with your hearts overtaken by your love for Me, is that indeed laudable of you as all living beings have affection for Me. (24) For woman it indeed is the highest dharma to be diligently of service to her husband, to be simple and honest towards the relatives and to take good care of her family. (25) Provided he didn't fall [from his belief or being unfaithful] should a husband bad-hearted, unfortunate, old, retarded, sickly and poor even by women who desire heaven not be rejected [see also 9.14: 37 and B.G. 1.40]. (26) To be astray weak in adultery is for a woman of class in all cases something contemptible: it harms the reputation, creates fear, and gives trouble. (27) By listening, being in the presence [of the deity and the devotees], by meditation and by subsequent chanting is one of love for Me; not so much with physical proximity, therefore please return to your homes [see also 10.23: 33].'

(28) S'rî S'uka said: 'The gopîs thus hearing the words of Govinda unpleasant to them felt, dejected of being disappointed in their strong desires, an anxiety hard to overcome. (29) Letting their faces hang down in sorrow and their bimba-red lips dry up sighing, stood they scratching the ground and bore they, with their tears spoiling their make-up and washing away the kunkum on their breasts, silently the burden of their great distress. (30) With their Beloved not so loving at all addressing them to the contrary, while they for His sake had desisted from all their material desires, wiped they their tears arresting their crying and said they next with their voices choked up in the attachment in agony something back to Him: (31) The beautiful gopis said: 'Your good self, o Mighty One, shouldn't speak so harshly renouncing all sorts of sensual pleasure; please reciprocate with our devotion at Your feet, do not so hard-to-get reject us, be just like the Godhead, the Original Personality that reciprocates with those who desire liberation. (32) O dearest, You as the Knower of the Dharma thus spoke of the duty of woman which would be her loyalty to husband, children and relatives, so be it, but isn't it so that You, o Lord, are the real object of this instruction; You, the Godhead most dear that for all embodied beings art the certain close relative that is the soul? (33) The experts indeed give evidence of the attraction to You who eternally endear them as their very own Self, so what therefore of our husbands, children and relatives who give us trouble? Be merciful to us, o Supreme Controller, do not cut our hopes for You down that we sustained for so long, o Lotus-eyed One. (34) With ease you stole our minds, which were absorbed in our households, as well as our hands that were busy in household work; our feet will not move one step away from Your feet - how can we go back to Vraja, what should we then further do? (35) Please. o Dearest, pour the flood of the nectar of Your smiling glances and melodious songs rising from Your lips, over the fire within our hearts; otherwise will we with meditation place our bodies in the fire that burns of separation and go for the abode of Your feet, o Vriend. (36) O You with Your lotus-like eyes, for the goddess of fortune is it a festival to be at the base of Your feet that, at times held dear by the people dwelling in the forest, we now will touch and from that moment on will we, filled by Your joy, for sure never be able to stand in the direct presence of any other man! (37) Like the goddess, who together even with Tulasî-devî desiring the dust of the lotusfeet, has obtained her position at Your bosom and for whose glance upon them, as it is, the others of enlightenment do endeavor to serve as servants, do we likewise also seek the dust of Your feet. (38) Therefore be of mercy with us, o Vanquisher of all Distress, Your feet we approached renouncing our homes in the hope to worship You, with Your beautiful smiles and glances for which our hearts have burned with an intense desire; o gem of all people, please allow us to serve. (39) Seeing Your hair around Your face, Your earrings, the beauty of Your cheeks and the nectar of Your lips smiling, the glances that make one fearless, the the two of Your mighty arms and looking at Your chest, the only source of pleasure for the goddess, we are delivered as Your servants. (40) What woman within the three worlds, o dearest, would not be completely bewildered by the melody-lines of the songs You draw from Your flute and not deviate in civil conduct upon seeing this grace of the three worlds, this beautiful form of which (even) the cows, the birds, the trees and the deer carry a thrill of joy. (41) You, just as the Godhead, the Original Personality, protecting all gods and worlds, have taken birth as the Godhead, the evident remover of the fear and distress of the people of Vraja, therefore kindly place, o Friend of the Distressed, Your lotuslike hand on the burning breasts and heads of Your maidservants.'

(42) S'rî S'uka said: 'Having heard the gopîs' despondent words laughed full of mercy the Lord of all the Lords of Yoga who had been satisfied despite of His ever being satisfied within. (43) With them all together was He as splendid as the deerlike spotted moon surrounded by the stars, and made He as the Infallible Lord so magnanimous in His glances and proofs of affection their faces blossom with His broad smiles that beamed His jasmine-like teeth. (44) Being sung and singing Himself as the commander of hundreds of women wore He the five-colored [Vaijayantî] garland thus beautifying the forest in which He moved about. (45-46) Together with the gopîs He arrived at the river bank that, served by the waves, was cool with its sand and was pleasant of the fragrance of the lotuses carried by the wind. With the Vraja-beauties stirring up Cupid took He pleasure in throwing His arms around them in embraces and so touching their hair, belts, thighs and breasts with His hands, playfully stroking them with His fingernails and glancing at them, chatted He with them and laughed He. (47) This way receiving from Krishna, the Supreme Personality of Godhead, the special attention of the Greater Soul, considered they themselves, growing proud, the best of all women on earth indeed. (48) Observing that, due to their fortune, intoxicated state of false pride, disappeared, by way of His grace, Lord Kes'ava from the spot with the purpose to bring it down.

Footnote:

* "The diffent types of gopîs suggested here are also mentioned in the Padma Purâna:

gopyas tu s'rutayo jñeyâ
rishi-jâ gopa-kanyakâh
deva-kanyâs' ca râjendra
na mânushyâh kathañcana

'It is understood that some of the gopîs are personified Vedic literatures (s'ruti-câri), while others are reborn sages (rishi-cârî) , daughters of cowherds (gopa-kanyâs), or demigod maidens (deva-kanyâs). But by no means, my dear King, are any of them ordinary humans.' There is also mention of sâdhana-siddhas and nitya-siddhas: those perfect of spiritual discipline and those born that way.

Chapter 30

The Gopîs Search for Krishna Gone with Râdhâ

(1) S'rî S'uka said: 'When the Supreme Lord so suddenly disappeared were the young ladies of Vraja as sorry not to see Him as she-elephants missing their bull. (2) The smitten ones who in their hearts were overwhelmed by the movements, affectionate smiles, playful glances, charming talks and other games of enticement of the husband of Ramâ, enacted absorbed in Him each of those wonderful activities. (3) The dear ones lost in the movements, smiles, beholding, talking and so on of their Beloved - who factually thus was speaking through the women their bodies - doing so intimated intoxicated by Krishna's ways: 'He's all in me!'. (4) So all together singing out aloud about Him, searched they like mad hither and thither in the forest and inquired they with the trees for the Original Personality present alike the sky inside and outside: (5) 'O as'vattha [holy fig tree], o plaksha [waved-leaf fig tree], o nyagrodha [banyan], have you seen the son of Nanda, who has gone away after He with His loving smiles and glances stole our minds? (6) O kurabaka [red amaranth], as'oka, nâga, punnâga and campaka, did you see the younger brother of Balarâma pass here who with His smile removes the pride of each girl too haughty? (7) O sweet tulsî, loving Govinda's feet so much, have you seen that most dear Acyuta who carries you together with swarms of bees? (8) O mâlati, jâti, yûthikâ and mallikâ jasmine, have you seen Mâdhava pass by, with His touch giving you pleasure? (9) O mango creeper, priyâla, jackfruit, âsana, o kovidâra [mountain ebony], rose-apple, arka, bel-fruit, mimosa, and mango tree; o kadamba and nîpa and who else of you who for the sake of others live here near the bank of the Yamunâ, please be so kind to tell us, bewildered of mind, the path that Krishna took. (10) O earth, what austerity indeed have you performed to have been touched by Kes'ava's feet with a joy that made your bodily hair [her grasses and such] stand on end? Or do you maybe owe your beauty to the feet of Vâmanadeva [see 8.18-22] or because you were trodden and embraced by the body of Varâha [3.13]? (11) O deer-wife, o friend, have you encountered Acyuta with His Beloved here, with His limbs giving pleasure to your eyes; there's the fragrance in the air of the Master of the Gopîs His garland colored by the kunkum of being in touch with the breasts of His Girlfriend. (12) O trees, when Râma's younger brother walked by, with His arm placed on the shoulder of His sweetheart, holding a lotus and with the tulsî-flowers swarming with bees following blindly of intoxication - did He with His loving glances acknowledge your bowing down? (13) Let's ask these creepers, even though they embrace the arms of their master tree; they sure must have noticed the touch of His fingernails, just see how their skins erupt with joy!'

(14) The gopîs thus speaking madly got, distraught in their search for Krishna, fully immersed in Him, with indeed each of them acting out the games of their Lord of Fortune. (15) One of them as Krishna drank with another one as Pûtanâ like an infant from her breast, while another acting for the cart was kicked over by the foot of another gopî crying [see chapters 10.6 and 7]. (16) One gopî acting for Krishna was carried away by another gopî imitating a daitya [Trinâvarta, see 10.7] while yet another one crawling about was tinkling with her anklebells as she dragged her feet. (17) Two as Krishna and Râma and some acting like the gopas killed one doing Vatsâsura while an other one with one more did Bakâsura [see 10.11]. (18) Just like Krishna calling for cows far away was one, who playing in imitation vibrated a flute, by the other gopîs praised with 'Good so!'. (19) One of them walked about with her arm placed over a shoulder and declared: 'Look, I am Him, moving so graciously!' and was thus keeping her mind on Him. (20) 'don't you fear that wind and rain, your deliverance has been arranged by Me' thus spoke one with one hand managing to lift up her upper garment [like it was Govardhana Hill, see: 10.25]. (21) O master of men, one that climbed on top of another one declared with her foot on her head: 'O wicked snake, go away, I have taken birth as the one to chastise the envious!' [see 10.16] (22) Then one said: 'O gopas, see the forest fire so fierce; quickly close your eyes, I'll arrange for your protection as easy as that!' (23) One slender gopî tied up by another gopî with a flower garland said: 'There You are, I bind You to the mortar, You potbreaker and butterthief! and with that spoken covered one her face and beautiful eyes pretending to be afraid.

(24) This way asking around in Vrindâvana with the trees and the creepers saw they at one spot in the forest the Supreme Soul His footprints: (25) 'Indeed these are clearly the footprints of the son of Nanda as evidenced by the flag, the lotus, the thunderbolt, the barleycorn and the elephant goad [see footnote*]. (26) Tracing out His path by the various footprints noticed the girls to their dismay the thoroughly intermingled footprints of one of them upon which they said: (27) 'And to whom of us belong these footprints going with the son of Nanda; over whose shoulder has He as a bull with a she-elephant placed His arm? (28) He sure must have been perfectly venerated [ârâdhitah, see Râdhâ] as the Supreme One Lord and Controller by Her since Govinda being pleased, has turned us down and taken Her separate. (29) O girls, how sacred the particles of dust of Govinda's lotusfeet that by Brahmâ, S'iva and Ramâdevi [Lakshmî] are taken on their heads to dispel the sins. (30-31) For us are these footprints of Her more then unsettling because who of us gopîs was taken aside alone, in seclusion to enjoy Acyuta's lips? Look, here we don't see Her feet, the blades of grass and sprouts sure must have hurt the soles of Her tender feet so that Her Love lifted His Sweetheart up. (32) Carrying His consort pressed the footprints much deeper, just see o gopîs, how, burdened by the weight, our so intelligent object of desire Krishna has placed his girlfriend down to pick some flowers. (33) And see these half footprints here; to gather flowers for his Beloved made the Beloved this imprint standing on His toes. (34) Further to arrange the design of Her hair did the affectionate one with His longing girl for sure sit down right here to make his Beloved a crown with them.'

(35) [S'rî S'uka said:] He, although by the Soul perfectly contented and in Himself complete, did enjoy Himself with Her demonstrating the state of being fallen of people in love as also the self-centered of its femininity. (36-37) This way thus showing [Her] for which gopî Krishna had abandoned the other women, the other gopîs who completely bewildered wandered in the forest, thought She also then of herself: 'With Me as the best of all women, is He, rejecting the gopîs that are lead by lust, accepting Me as His Beloved!'

(38) Going then to that spot in the forest said She, getting proud, to Krishna: 'I cannot move on, please carry Me to where You want'.

(39) Thus addressed said He to His Beloved: 'Climb on my back' and with these words Krishna disappeared to the pain of His consort.

(40) 'O Master, o Lover, o Dearest, where are You, where are You? O mighty armed One, please My friend show Yourself to Me, Your wretched maidservant!'

(41) S'rî S'uka said: 'The gopîs not far away searching out the track of the Supreme Lord discovered their unhappy friend bewildered of her separation from Her Beloved. (42) To their utter amazement heard they Her saying that She had received Mâdhava's respect but that He also of Her being demanding had let Her down. (43) They then entered as far as the light of the moon permitted into the forest but finding themselves in the dark desisted the women. (44) Absorbed in Him, discussing Him, imitating Him and filled with His presence simply singing His qualities they no longer remembered their own homes [see also 7.5: 23-24]. (45) Turning back to the bank of the Yamunâ meditated they, all singing together, on Krishna, eagerly awaiting His arrival.  

Footnote:

*  In the Skanda Purâna is found an explanation of these [in total nineteen] marks: 'At the base of the large toe on His right foot, the unborn Lord carries the mark of a disc, which cuts down the six [mental] enemies of His devotees. At the bottom of the middle toe of that same foot Lord Acyuta has a lotus flower, which increases the greed for Him in the minds of the beelike devotees who meditate on His feet. At the base of His small toe is a thunderbolt, which smashes the mountains of His devotees' reactions to past sins, and in the middle of His heel is the mark of an elephant goad, which brings the elephants of His devotees' minds under control. The joint of His right large toe bears the mark of a barleycorn, representing all kinds of enjoyable opulences. A thunderbolt is found on the right side of His right foot, and an elephant goad below that.' see the Vedabase of 10.30: 25 for further info.

Chapter 31

The Songs of the Gopîs in Separation

(1) The gopîs said: 'By Your birth is the land of Vraja more and more glorious and does the goddess of fortune reside there perpetually; indeed o Beloved, may You be seen in all directions, You for whom Your devotees sustain their life airs in search of You. (2) Not being here, o finest of grace, do You, with the beauty of Your glance - which excels the fine beauty of the heart of the lotus that so perfectly grew in the pond of autumn - kill us, Your voluntary maidservants, o Lord of Love; isn't that murder? (3) Time and again, o Greatest Personality, have we by You been protected from all the fearsome: from perishing by the water [of Kâliya, 10.16], from the demon [Agha, 10.12], from the rains, the storm and thunderbolts [of Indra, 10.25] and from the bull and the son of Maya [the incidents with Arishthâsura and Vyomâsura that S'uka discusses later]. (4) O Friend, indeed are You who arose in the dynasty of Your devotees [the Sâtvatas] not the son of the gopî [Yas'odâ]; Your Lordship art the seer, the inner consciousness of all embodied beings, o You with whom Brahmâ digging You up [thus called Vikhanasâ , see 3.8: 16 and 10.14] prayed for the protection of the universe. (5) You who took the hand of the goddess, o best of the Vrishnis, brought fearlessness to those who in the fear of their material existence approached Your feet; please, o Lover fulfilling the desires, place Your lotuslike hand on our heads. (6) O Destroyer of the suffering of the inhabitants of Vraja, o Hero of the women who by His own smile ruins the false smiles of the people, please accept, o Friend, us, Your maidservants indeed; please show Your beautiful lotus face. (7) You who of the embodied surrendered to You remove the sins, who is after the grazers, who art the abode of the goddess, who placed His feet on the hoods of the serpent; please put Your lotus feet on our breasts and cut away the lust in our hearts. (8) O You with Your lotus-eyes, of Your sweet charming voice and words so attractive to the intelligent, are these maidservants, o Hero, losing their minds; please restore us to life with the nectar of Your lips. (9) Your sweet talks as described by the great thinkers do, driving away all sins, bring the wretched back to life and give, charged with spiritual power, upon being heard the spiritual benefit; o how beneficent the persons who with song spread them all over the world [*].

(10) Your affectionate smiles of divine love, Your glances and pastimes we are happy to meditate, but the conversations in secret, which go to the heart, o deceiver, disturb our minds! (11) When you leave Vraja to herd the animals, o master, are we pained, feeling uncomfortable within, o Lover, thinking of the husks, grasses and sprouting plants sharp to Your feet more beautiful, o Master, than a lotus. (12) At the end of the day showing Your bluish black locks and lotus face covered thick with dust, do You time and again bring Cupid to our minds, o Hero. (13) Fulfilling the desires of those who bow down, being worshiped by the one born on the lotus [Brahmâ], being the ornament of the earth and the object proper to meditate upon in times of distress, do the lotus feet give the highest satisfaction; so please o Lover, o Remover of the Anxiety, place Your feet upon our breasts. (14) By Your flute vibrated increases the happiness of love and is the grief destroyed; abundantly kissed [by You] are the attachments to other persons forgotten - please, o hero, distribute to us the nectar of Your lips! (15) When You go to the forest during the day becomes to those who do not see Your curling locks of hair and Your beautiful face, a single moment like an eon; and how foolish is to the ones that may look he [Brahmâ] who created the lids of the eyes! (16) Completely neglecting our husbands, children, ancestors, brothers and other relatives came we in Your presence o Acyuta, who knows the reasons for our movements; o cheater, how could You abandon the women bewildered by the clear sound of Your flute in the night! (17) Privately chatting finding the lust rising in our hearts with Your smiling face and loving glances and with Your broad chest seeing the abode of the goddess, have our minds, madly craving, over and over been bewildered by You. (18) Your so tender lotus feet we place, o love, gently on our breasts afraid that the forest You roam might be rough to them; we, who consider Your Lordship our very life, are with our minds fluttering concerned for them not to suffer any harm from small pebbles and so.' [see further the S'ikshâshthaka]

Footnote:

 *  The pupils of Prabhupâda here refer to the following story: 'King Pratâparudra recited this verse to S'rî Caitanya Mahâprabhu during Lord Jagannâtha's Ratha-yâtrâ festival. While the Lord was resting in a garden, King Pratâparudra humbly entered and began massaging His legs and lotus feet. Then the King recited the Thirty-first Chapter of the Tenth Canto of the S'rîmad-Bhâgavatam, the songs of the gopîs. The Caitanya-caritâmrita relates that when Lord Caitanya heard this verse, beginning tava kathâmritam, He immediately arose in ecstatic love and embraced King Pratâparudra. The incident is described in detail in the Caitanya-caritâmrita (Madhya 14.4 - 18), and in his edition S'rîla Prabhupâda has given extensive commentary on it.'

 Chapter 32

Krishna Returns to the Gopîs

(1) S'rî S'uka said: 'Thus the gopîs went on singing and speaking crying endearingly out aloud, hankering, o King, for the audience of Krishna. (2) The son of Vasudeva [or S'auri, 'the Son of the Hero'], the Bewilderer of [Cupid] the bewilderer of the mind, appeared directly before them smiling with His lotuslike face, wearing a yellow garment and a garland. (3) To see Him, their dearmost, returned, opened the girls full of affection their eyes wide open and stood they all together up at once as if their life had returned to their bodies. (4) One of them joyfully seized the hand of S'auri with her folded palms while another one put His arm, adorned with sandalwood paste, around her shoulder. (5) A slender one with her hands joined took the remnants of the bethel He had chewed and another one took His lotusfeet and placed them on her burning breasts. (6) One, with frowning eyebrows biting her lips was, beside herself in her love of God, agitated throwing sidelong looks as if she could kill Him. (7) Another one [said to be Râdhâ] with eyes staring relishing His lotus face could, although having the full taste, just like saints meditating on His feet, not get enough. (8) One of them, placed Him through the openings of her eyes in her heart and kept on embracing Him there eyes closed, with her hairs standing on end drowned in ecstasy like she was a yogi. [*] (9) All of them feeling a joy of supreme jubilee at the sight of Kes'ava gave up the distress of their separation, just like people in general do when they meet with a spiritually enlightened person. (10) In the midst of them, who were fully relieved of their sorrow, appeared Acyuta, the Supreme Lord, even more brilliant, my dearest, alike the Original Personality with His transcendental potencies. (11-12) The Almighty One taking them with Him arrived at the soft sandbanks of the Yamunâ that the auspicious river had collected by the hands of her waves. There the kunda and mandara flowers with their bees bloomed fragrant in the autumnal breeze as the moon, plentifully shining, with its rays dispelled the dark of night. (13) By the ecstasy of seeing Him was the pain of the desires in their heart driven away; they attained the ultimate fulfillment of their souls as is revealed by the scriptures in arranging a seat for their dear friend with their shawls that were smeared by the kunkuma of their breasts [see also 10.87: 23]. (14) He, the Supreme Lord and Controller, for whom the masters of Yoga arrange a seat in their hearts, seated there resplendent was, present in the assembly of the gopîs thus exhibiting His personal form, worshiped as the exclusive reservoir of all beauty and opulence in the three worlds. (15) Honoring Him, the inciter of Cupid, with smiles, with playful glances, sporting their eyebrows and massaging the feet and hands upon their laps, offered they their praise, but still somewhat incensed they addressed Him. (16) The fine gopîs said: 'Some reciprocate with those who respect them, some show respect to the [ones acting] contrary and some reciprocate with neither of both; please o dearest, tell us how it factually is.'

(17) The Supreme Lord said: 'Those who as friends mutually reciprocate exclusively for their own sake, are in that endeavor indeed not to the principle, not of true friendship; they are after their own benefit, nothing else. (18) They who devout are of mercy with those who do not reciprocate, the way e.g. one's parents are, are faultless to the principle in this and of real friendship, o slender girls. (19) Some are sure not to reciprocate even with the devout; what indeed should one say of those who do not reciprocate, of the [spiritually] self-satisfied, of the ones who have all their desires fulfilled, of the ingrates and of those who are inimical towards the venerable? (20) I then my friends, do not always reciprocate with those who are of worship so that their [- and your -] propensity may actuate and there with them like with a poor man who acquired wealth, full of anxiety to lose it, is no thought of anything else [see also B.G. : 4.11 and 10. 29: 27]. (21) Thus with your for My sake defying of what the people, the scriptures and your relatives say did I, my dear girls, actually reciprocating indeed with Your compliance unto Me [**], vanish; you should therefore not grumble at your Beloved, my dear ones. (22) Not even living as long as a god in heaven am I able to repay you who so free from deceit are worshiping Me; let that cutting with the difficult to overcome chains of your household lives be returned by its own virtue.  

Footnotes:

 * S'rîla Vis'vanâtha Cakravartî Thâkura states that the seven gopîs mentioned so far in this chapter are the first seven of the eight principal gopîs of which the S'rî Vaishnava-toshanî in a verse gives the names as being Candrâvalî, S'yâmalâ, S'aibyâ, Padmâ, S'rî Râdhâ, Lalitâ and Vis'âkhâ. The eighth is understood to be Bhadrâ. The Skanda Purâna declares these eight gopîs to be the principal ones among the three billion gopîs and Râdhâ is, as confirmed in the Padma Purâna, Brihad-gautamîya-tantra and the Rig-paris'ishtha, the Lord's most beloved one.

** In fact is intermitted reinforcement as practiced by Krishna so evanescent here, giving the strongest bond so confirms modern psychology; and s0 are there with all His religions everywhere in the world days of materially motivated work where we do not see Him, as He vanishes to the background, and days of prayer where we do meet with Him.

Chapter 33

The Râsa Dance

(1) S'rî S'uka said: 'The gopîs, thus hearing the most charming words of the Supreme Lord gave, with their eager hearts fulfilled by [touching] His limbs, up on the [cherished] distress of their having been deserted. (2) There began Govinda to engage in a dance [a râsa, or sport] in which the faithful jewels of woman satisfied joined in linking their arms together.

(3-4) The festive play commenced with the gopîs in a circle that was decorated with, in their midst, Krishna, the Controller of the Mystic Union, who held the woman, two by two present besides Him, by their necks. At that moment was the sky crowded by hundreds of celestial carriers belonging to the denizens of heaven and their wives who by the eagerness of respecting them in their minds were carried away. (5) Kettledrums then resounded and a rain of flowers fell down while the chief singers of heaven with their wives sang of His immaculate glories. (6) In the circle of the dance there was a great rumor of the bracelets, ankle- and waistbells of the women being together with their Geloved. (7) The Supreme Lord, the son of Devakî, there with them appeared as handsomely splendid as an exquisite [blue] sapphire in the midst of golden ornaments. (8) The way they placed their feet, by the gestures of their hands, their smiles and playful eyebrows and their bending waists; by their moving breasts, their clothes, their earrings on their necks and their perspiring faces; with the braids of their hair, their belts tied tight and their singing about Him, shone they as Krishna's consorts as streaks of lightening amidst the clouds. (9) Loudly did they, of whose song the entire universe is pervaded, sing from their colored throats, dancing joyfully, delighting in their dedication to the touch of Krishna. (10) One gopî together with Krishna raising [her voice relative to His] in pure tones of close harmony was praised by Him who pleased exclaimed: 'excellent, excellent!' and another one who vibrated along with a special metre He gave a lot of special attention. (11) A certain gopî [Râdhâ probably], with her bracelets and flowers slipping, stood fatigued by the dance aside and grasped with her arm the shoulder of the Master of the Ceremony ['He who holds the club']. (12) Somewhere else placed one Krishna's arm, fragrant like a blue lotus, upon her shoulder and smelling the sandalwood kissed she it with her hairs erect. (13) Some other one beautiful with the glittering of her, from the dancing, shaking earrings placed her cheek next to His and was given the bethel He had chewed. (14) One of them who with Krishna standing at her side was dancing and singing with tinkling ankle- and waistbells, feeling tired placed Acyuta's auspicious lotushand on her breasts. (15) The gopîs with His arms around their necks having attained the Infallible Lord, the Exclusive Lover of the Goddess of Fortune, as their lover, delighted in singing about Him. (16) With the lotusflowers on their ears, the locks of their hair decorating their cheeks, the beauty of their perspiring faces and the reverberation of the harmonious sounds of their armlets and bells, danced the gopîs, with the flowers braided in their hair scattered, to the hum of the bees together with the Supreme Lord in the arena of the dance. (17) He, the Master of the Goddess of Fortune, thus with embraces, touches of His hand, affectionate glances and broad playful smiles enjoyed the young women of Vraja just like a boy who is playing with His own reflection. (18) From the bodily contact with Him overflowing in their senses was it for the Vraja ladies not easy or possible to keep their hair, dresses and the cloths covering their breasts in good order so that their flowergarlands and decorations were in disarray, o best of the Kurus. (19) Seeing Krishna playing became the goddesses hovering in the sky entranced and restless of amorous desires and fell the moon and his followers [the stars] in amazement. (20) Expanding Himself to as many [appearances] as there were cowherd woman present enjoyed He, though being the self-satisfied Supreme Lord, His Selves playing with them. (21) Of them, fatigued of the pleasure of the romance, wiped He in loving compassion the faces, my best, with His most soothing hand. (22) Greatly pleased by the touch of His fingernails sang the gopîs of the exploits of their Hero, honoring Him with the nectarean beauty of their smiles, glances, cheeks and locks of hair, shining golden in the effulgence of their earrings.

(23) With His garland crushed and smeared by the kunkum of their breasts, entered He, as the leader of the gandharvas being accompanied by the swiftly following bees, being tired, in order to to dispel the fatigue, the water not unlike a bull-elephant does with his wives having broken the irrigation dikes [or the normal rules of conduct]. (24) In the water was He from all sides splashed wet by the girls eyeing Him with love and laughter, my best, and being worshiped from the heavenly carriers with a rain of flowers reveled He, personally always pleased within, there in playing the king of the elephants [see also 8.3]. (25) Just like an elephant dripping rut with his wives He then passed, surrounded by the lot of His bees and women, through a grove to the Yamunâ that everywhere was filled with the fragrance carried by the wind from the flowers in the water and on the land. (26) In this manner spend He, the Truth of all Desire, with His many adoring girlfriends the night so bright of the moon its rays, within Himself reserving the romance of all [nights] of autumn that inspire[s] to poetic descriptions of transcendental moods [or rasas].'

(27-28) S'rî Parîkchit said: 'To establish the dharma and to subdue the ones defiant, descended indeed He, the Supreme Lord, the Controller of the Universe with His plenary portion [Balarâma]; how could He, the original speaker, executor and protector of the codes of moral conduct, behave to the contrary o brahmin, touching the wives of others? (29) What did He, so self-satisfied, have in mind with this assuredly contemptible performance, o best of the vowed, please dispel our doubt about this.'

(30) S'rî S'uka said: 'The transgression of dharma and thoughtlessness, as can be seen with controllers of spiritual potency, does not, as with an all-consuming fire [staying the same], mean they are at fault. (31) Someone not in control sure mustn't even think of ever doing a thing like this; such a one, acting out of foolishness, would be destroyed like one not being Rudra would be with [drinking] the poison from the ocean [see 8.7]. (32) True are the words of the ones in control [with the Lord, with themselves] and what they do should by people of intelligence [only] sometimes be performed, doing of them that which is in accord with what they said [see also B.G. e.g. 3: 6-7, 3:42, 5:7]. (33) For them does by their pious activity [religious excercises] the benefit for themselves not accrue nor will there for those free from false ego [acting] to the opposite be the undesirable reactions, my best. (34) How then can we in connection with the Controller of those who are controlled - all the created beings, animals, human beings and denizens of heaven - speak of right or wrong? (35) The sages, whose bondage of karma by serving the dust of the lotusfeet has all been washed away, are satisfied by the power of yoga and act freely, they, of Him, never get entangled; were indeed would the bondage be of them who to His will have accepted bodies transcendental? [see vapu]. (36) He who within the gopîs and their husbands, indeed within all embodied beings, lives as the Supreme Witness, has assumed His form to sport in this world. (37) Assuming a humanlike body to show His mercy to His devotees, does He accept such pastimes of which one hearing about becomes dedicated to Him [see also 1.7: 10]. (38) Even the cowherds of Vraja, who bewildered by the power of His mâyâ all thought that their wives stood at their side, were not jealous with Krishna. (39) When of Brahmâ a full night had passed went the unwilling gopîs, the sweethearts of the Supreme Lord, on Krishna's advise to their homes.

Chapter 34

Sudars'ana Delivered and S'ankhacûda Killed

(1) S'rî S'uka said: 'One day the gopas eager for God went on a trip with bullock carts going for the Ambikâ forest. (2) There bathing in the Sarasvatî they worshiped with paraphernalia devout the mighty demigod Pas'upati [S'iva as the lord of the animals] and the goddess Ambikâ [*], o King. (3) With respect donating cows, gold, clothing and mixed with honey sweet tasting grains to all the brahmins prayed they to that: 'devo nah priyatâm' [may God be pleased with us]. (4) To strict vows subsisting on water only [see 8.16] stayed the highly blessed Nanda, Sunanda [Nanda's younger brother] and the others that night on the bank of the Sarasvatî. (5) Some giant snake in that vicinity most hungry happened to go there slithering on his belly to swallow Nanda. (6) He, seized by the python, shouted: 'Krishna, o Krishna, my dear boy, save this surrendered soul, this huge serpent is devouring me!' (7) Upon hearing his cries rose the gopas immediately and seized they, perplexed to see the snake, firebrands to attack him. (8) Despite of being burned by the torches did the snake not release him but then came the Supreme Lord, the master of the devotees and touched him with His foot. (9) And verily was by the divine touch of the Supreme Lord His foot that badness killed and could from the snakes body being forsaken a by the Vidyâdharas worshiped form [their leader thus] be seen. (10) The Lord of the Senses then questioned that personality who, head down, with his body adorned with a golden necklace, brilliantly shining stood before Him. (11) 'Who might you be so most beautifully shining and wondrous to see? Tell Me what led to this terrible destination of having been forced to assume such a ghastly form [7.13: 11]?

(12-13) The [erstwhile] serpent said: 'I am Sudars'ana, a certain Vidyâdhara well-known for his opulence and appearance, who used to wander the directions in his celestial carrier. Vainglorious having laughed at the sages born of Angirâ was I for my sin of deriding them made to assume this ugly form. (14) They so compassionate of nature for sure with their pronouncing the imprecation have prepared me a blessing since I so, being touched by the foot of the Master of All Worlds, had all my viciousness destroyed. (15) You, the same person who for the surrendered art the Remover of the fear of a material existence, I beg for Your permission [of being allowed to return to my world], o You who by the touch of Your foot freed me from the curse, o Destroyer of All Distress. (16) I am surrendered to You o Greatest of All Yogîs, o Supreme Personality, o Master of the Truthful, please be my command o God, o Controller of all Controllers of the Universe. (17) Seeing You I was immediately freed from the punishment of the brahmins, o You Acyuta, whose name being sung the very instant purifies all hearers as well as indeed the singer himself; and what more then would it mean to be touched by Your foot?'

(18) Thus circumambulating offering his obeisances received Sudars'ana permission to leave His presence so that he could go to heaven and was Nanda delivered from his predicament. (19) To witness that personal display of Krishna's power boggled the minds of the men of Vraja who next at the place finishing their vows turned back to the cowherd village, o King, with reverence recounting [on their way] what had happened.

(20) Some day thereafter [at Gaura-pûrnimâ one says] were Govinda and Râma, whose deeds are so wonderful, in the middle of the night in the forest playing with the girls of Vraja. (21) Their glories were with charm sung by the womenfolk bound in affection to Them, with their limbs finely decorated and smeared, their garlands and their clothes impeccable. (22) Earlier that evening honored the both of Them the moon risen, the stars, the jasmine buds with their fragrance intoxicating the bees mad thereafter and the breeze from the lotuses. (23) The two sang to the mind and ears of all living beings of the happiness, together producing high and low the entire scale of notes available. (24) The gopîs hearing their singing stunned didn't notice, o ruler of man, how their dresses slipped and their hair and flowers got disheveled. (25) As the two thus to their hearts content were amusing Themselves singing to the point of ecstasy, arrived a servant of Kuvera at the scene named S'ankhacûda ['wealthy-crest']. (26) Right before their eyes, o King, drove he the assemblage of women who had Them for their Lords, dauntless under their cries in the northern direction. (27-28) Seeing the ones belonging to them like a couple of cows being seized by a thief and crying 'Krishna, o Râma, help us!', sped the two brothers after them. (29) He seeing the two like Time and Death approaching got afraid and confused left he the woman behind to run for his life. (30) Govinda out for his crest jewel ran after him wherever he fled, while Balarâma stayed to protect the women. (31) Overtaking him like nothing blew He, the Almighty Lord, with His fist simply his crest jewel off together with his head. (32) Thus having killed S'ankhacûda took He the shining jewel to His elder brother and gave He, with the gopîs watching, it satisfied to Him.

Footnote:

* Ambikâ means mother, good woman, a name scripturally associated with the feminine of Ûma and Pârvatî relating to Skanda, S'iva or Rudra, as a term of respect. Ambikâvana is in Gujarat province, near the city of Siddhapura. S'rîla Vis'vanâtha Cakravartî Thâkura here quotes authorities who claim that Ambikâvana lying at the bank of the Sarasvatî River [that does not exist any longer], is found northwest of Mathurâ. Ambikâvana is notable for its deities of S'rî S'iva and his wife, goddess Ûma.

Chapter 35

The Gopîs Sing of Krishna as He Wanders in the Forest

(1) S'rî S'uka said: 'The gopîs with Krishna gone to the forest, with their minds running after Him being unhappy, passed their days singing loudly of Krishna's pastimes.

 The gopîs sang:

(2-3)

'Putting His left cheek to the left

of His arm places He,

arching His eyebrows the flute

to His lips stopping the holes

with His tender fingers, o gopîs;

where Mukunda so vibrates

follow in the air the women

together with the perfected,

amazed listening to that

embarrassed of having yielded

to the pursuit of their desires

and forget they the distress

they felt in their minds,

as well as their good order.  

(4-5)

Oh girls what a wonder

to hear this from Nanda's son,

the giver of joy to people

in trouble, when He with

His brilliant smile and steady streak

of lightning [the S'rîvatsa or the goddess] on His chest

has sounded His flute.

The groups of bulls

kept in the pasture, the deer

and the cows pricking up

their ears at a distance

stop with their mouths full their teeth

from chewing and stand frozen

as if they were

a picture drawn.

(6-7)

When Mukunda, with an arrangement

of [peacock] feathers, [mineral] colors and leaves,

in clothing looking like a wrestler,

with Balarâma and the gopas,

dear gopîs, calls for the cows,

is indeed the flow

of the rivers broken

as they just like us,

slighting their piety,

with their arms of water

have stopped, trembling

of love hankering for

the dust of the lotus feet

brought by the wind.

(8-9)

When He as the Original Person

indeed, calling with His flute

for the cows, to the prowess

of His inexhaustible opulences

elaborately is hailed

by His company, moving around

in the forest and on the hillsides,

then do the creepers and the trees,

rich with flowers and fruits,

by themselves - as if revealing

Vishnu - bow down

heavy with their branches,

while out of love raining down

torrents of sweet sap

with the growth on their bodies

erect enthralled.

(10-11)

When He as the most

attractive to see

raises His flute,

grateful acknowledging

the dear, strong humming

bee swarms intoxicated

by the honeysweet [subtle] fragrance

of the tulsî flowers around

His divine garland, oh then,

do the cranes, swans and other

birds in the lake

with their minds seized by

the charm of the song

come forward to pay

Him homage with closed eyes,

keeping silent with their

minds in control.

(12-13)

O Vraja-devis, when He,

being together with Balarâma,

for fun wearing a garland

on His head at the mountain side

gives happiness vibrating

on His flute and makes

the whole world joyfully delight,

then does the deck of clouds,

afraid to offend

such a great personality

in return most gentleminded

thundering and raining

flowers upon his Friend,