mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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Text 8

bhagavāṁs tad abhipretya kṛṣno yogeśvareśvaraḥ

vayasyair āvṛtas tatra gatas tat-karma-siddhaye

Translation

Kṛṣṇa, the Supreme Lord and master of all masters of yoga, was aware of what the gopīs were doing, and thus he went there surrounded by his young companions to award the gopīs the perfection of their endeavor.

 

He became aware of their vow to Kātyāyaṇī for having him as their husband, but this was not directly revealed to him by them, as they were to be worshipped by the person who is cleverest in dealings. He inferred their vow by their actions. He could know what was difficult to know because he was bhagavān, omniscient and omnipotent. He came there because he was the king of rasikas (Kṛṣṇa), attractive to everyone. He came surrounded by friends in order to quickly seize all at once all the various pieces of cloth of the many girls. But these boys were not brothers of the girls.

 

Text 9

tāsāṁ vāsāṁsy upādāya nīpam āruhya satvaraḥ

hasadbhiḥ prahasan bālaiḥ parihāsam uvāca ha

Translation

Taking the girls’ garments, he quickly climbed to the top of a kadamba tree. Then, as he laughed loudly and his companions also laughed, he addressed the girls jokingly.

 

Coming close, he took their clothing (upādāya). He laughed loudly with the boys because of his act, and quickly climbed a kadamba tree out of fear, since he was a thief. Since the tree was high they could not see him. The boys were very young. Previously he had left the older boys in order to perform this pastime.

 

Or since he was at the end of seven years when he lifted Govardhana, and this pastime occurred previously, he must have been six years old at this time. The other boys were of the same age. Of course the Lord could perform a pastime of an older Kṛṣṇa even in his younger years. (He matures quickly). That is well known and was mentioned earlier. This is also understood in his giving mercy to the wives of the brāhmaṇas. Thus there is nothing wrong if they were all very young (bālaiḥ).

 

Or the two pastimes occurred during his kaiśora period, but are described before lifting Govardhana. It is related now because of a relationship with the gopīs’ bhāva revealed in their description of Kṛṣṇa’s flute song in the autumn and also with the wives of the brāhmaṇas described in the next chapter. Generally Śukadeva does not narrate the pastimes in order. Sometimes pastimes of similar nature are grouped together. Sometimes because of his own taste they are related at a certain time. That is clear from previous and later chapters.

 

Kṛṣṇa then spoke jokingly in order to attract them. He also laughed conspicuously (prahasan). Ha indicates joy or very clearly.

 

Text 10

atrāgatyābalāḥ kāmaṁ svaṁ svaṁ vāsaḥ pragṛhyatām

satyaṁ bravāṇi no narma yad yūyaṁ vrata-karśitāḥ

Translation

[Lord Kṛṣṇa said:] My dear girls, you may each come here as you wish and take back your garments. I’m telling you the truth and am not joking with you, since I see you’re fatigued from executing austere vows.

Commentary

Two verses show his joking. He tells them to come close, so that he can see them fully, on the pretext of giving them their clothing. As you like, take your clothing right now (pra — gṛyhatām). He encourages them to come quickly. By his indifference he shows indifference to theft. I have come here on seeing the clothing hidden in the tree, after it was stolen by some thief. You should all come out and take your clothes, not just one, two or three. Everyone should take their clothes, for some among you will take someone else’s clothes by deception.

 

The deep meaning however is something else. “We do not believe your words.” I am telling the truth (satyaṁ bruvāṇi). This is poetic license for bravāni. This is the version in some editions. “But you can speak lies while joking.” This is not a joke. “But you are joking.” But you are just young girls (abalāḥ). Because you have not reached youth, you are without strength and have become very weak by the vows. It is not proper to joke with performers of austerities. By this he indicates that he did not steal the clothing. Someone else did it. Again he shows indifference by joking and thus disturbing their minds. “What is possible for you to do today?” Joking and showing fear, he pacifies them.

 

Text 11

na mayodita-pūrvaṁ vā anṛtaṁ tad ime viduḥ

ekaikaśaḥ pratīcchadhvaṁ sahaiveti su-madhyamāḥ

Translation

I have never before spoken a lie, and these boys know it. Therefore, O slender-waisted girls, please come forward, either one by one or all together, and pick out your clothes.

Commentary

“We can understand from your laughter that you are lying.” All that I have previously said is not a lie. Or, I have never told a lie before. And my friends here know that, since they are familiar with my behavior thoroughly. “But your friends are also similar to you.” Come forward one by one and take your cloth. If my words prove false for the first ones, then the later girls need not come, seeing my words are a lie. But if the first person does not get permission to come, then it will be difficult for any others to come. Why delay? Understand that I do not have crookedness in my words or mind. Therefore maybe you should all come together. You with your thin waists (su-madhyamāḥ) have been in the cold water a long time. Be merciful and come to the high ground. I desire to see the beauty of your waists. My goal has nothing to do with your clothing. That is the deep meaning of his words.

 

Text 12

tasya tat kṣvelitaṁ dṛṣṭvā gopyaḥ prema-pariplutāḥ

vrīḍitāḥ prekṣya cānyonyaṁ jāta-hāsā na niryayuḥ

Translation

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

 

Since these were special gopīs, they by their nature had deep prema (prema-pariplutāḥ). But understanding that he was joking, they become further immersed in the rasa of prema. They looked at each other and laughed. But they did not come out because, looking at each other, they were embarrassed.

 

Or, because they were filled with prema, they shyly smiled. They looked at each other in order to find agreement among them in not coming out. Or, though they wanted to come out, looking at each other they became embarrassed because they were naked. Looking at each other because of that, they smiled and did not come out.

 

Since these were special gopīs, they by their nature had deep prema (prema-pariplutāḥ). But understanding that he was joking, they become further immersed in the rasa of prema. By their nature as girls they were embarrassed. With embarrassment and joy they looked at each other and laughed. But they did not come out.

 

Text 13

evaṁ bruvati govinde narmaṇākṣipta-cetasaḥ

ā-kaṇṭha-magnāḥ śītode vepamānās tam abruvan

Translation

When Kṛṣṇa, expert at speaking, spoke to the gopīs in this way, with minds captivated by his joking words, they spoke to him, but submerged up to their necks in the cold water, they began to shiver.

Commentary

He spoke to them again and again in various ways. Govinda means “he who has words (go) under his control.” He was skilful in using words. Attracted by his joking words they spoke. Otherwise they would not have spoken. But they were shivering, for they were up to their necks in the cold water out of embarrassment.

 

Text 14

mānayaṁ bhoḥ kṛthās tvāṁ tu nanda-gopa-sutaṁ priyam

jānīmo ‘ṅga vraja-ślāghyaṁ dehi vāsāṁsi vepitāḥ

Translation

[The gopīs said:] Dear Kṛṣṇa, don’t be unfair! We know that you are the respectable son of Nanda and that you are honored by everyone in Vraja. You are also very dear to us. Please give us back our clothes. We are shivering in the cold water.

Commentary

First they try to pacify him. The word mā indicates their pain or strengthens their claim that he is unjust. They address him twice out of love with bhoḥ and aṅga. We know you are the son of a cowherd. We are daughters of cowherds. Therefore you should not treat us unfairly. Nanda-gopa also means “king who gives joy to Vraja.” You are his son. The prince should be fair to us citizens. You should not do actions which cause suffering, as this is against your father’s wishes. Or you are the protective (gopa) son of Nanda. Improper conduct is not suitable for the protector and giver of life to all of Vraja. They do not utter his name directly in order to show indifference and pride. Showing these symptoms, they then become embarrassed. We know you are kind (priyam). Therefore it is wrong to do unkind acts to us. We know you are praised in Vraja or by Vraja. It is wrong that you do an act which will be criticized by Vraja. You should give us our clothing because we are shivering. Or, give the clothing to shivering gopīs out of mercy.

 

Text 15

śyāmasundara te dāsyaḥ karavāma tavoditam

dehi vāsāṁsi dharma-jña no ced rājñe bruvāma he

Translation

O Śyāmasundara, we are your maidservants and must do whatever you say. But give us back our clothing. You know what the religious principles are, and if you don’t give us our clothes we will have to tell the king.

Commentary

They then try making offerings (dāna) when words fail. Citsukha’s version is dāsyaḥ śyāma bhavema. They offer gifts by offering themselves in surrender as his servants. Then we will do what you say. This shows their particular love for him. However Kṛṣṇa will give another meaning to those words. They then use the technique of bheda (dissension or fear). You know dharma. One should fear taking others belongings and seeing naked women since it is against dharma. Seeing he had no fear of these future results, they then instill present fear: we will tell the king, the king of the cowherds. This is a second type of bheda. But you are the son of Nanda. Since you are dear to him (priya) you have not been taught by force. You are praised in Vraja as a knower of dharma, but this praise is not according to your actual qualities. Sarcastically they say he has given up dharma by addressing him as a knower of dharma. From verse 12 till this verse, symptoms known as kilakiñcita are displayed.

 

garvābhilāṣa-rudita-smitāsūyā-bhaya-krudhām

 

saṅkarī-karaṇaṁ harṣād ucyate kila-kiñcitam

 

When pride, desire, weeping, smiling, envy, fear and anger manifest together because of joy, these symptoms are called kilakiñcita. Ujjvala-nīlamaṇi 11.44

 

Text 16

śrī-bhagavān uvāca

bhavatyo yadi me dāsyo mayoktaṁ vā kariṣyatha

atrāgatya sva-vāsāṁsi pratīcchata śuci-smitāḥ

no cen nāhaṁ pradāsye kiṁ kruddho rājā kariṣyati

Translation

The Supreme Lord said: If you girls are actually my maidservants, and if you will really do what I say, then come here with your innocent smiles and let each girl pick out her clothes. If you don’t do what I say, I won’t give them back to you. And even if the king becomes angry, what can he do?

Commentary

He becomes victorious when the young gopīs agree to be his servants. He uses the respectful word bhavatyaḥ in order to increase their enthusiasm. He uses the word sva in order to show the necessity that they quickly take their clothing. By alluding to their pure smiles, he hints that they are not really suffering from cold and that their shivering is faked. Or when you smile nicely I will give the clothing but if you approach with gloomy faces I will not give the clothing. If you do not do this I will not give even a scrap of clothing. If I give anything, I will give some torn pieces to some of you. Even if the king of the cowherds is angry what will he do? Well, he will do nothing, since he has great affection for me, his son. Saying that, he used some of the cloth as a seat, some pieces as a bed, and some pieces as flags. By tying them to the branches, some he made into a swing and began swinging, and some he threw here and there over the tree. It will be explained that he later gathered the cloth from these places and put it all on the tree trunk.

 

Text 17

tato jalāśayāt sarvā dārikāḥ śīta-vepitāḥ

pāṇibhyāṁ yonim ācchādya protteruḥ śīta-karśitāḥ

Translation

Then, shivering from the painful cold, all the young girls rose up out of the water, covering their private area with their hands.

Commentary

Seeing his insistence (tataḥ) they rose from the water. Though they were shivering from the cold they covered their private area with their hands. Thus the shivering was actually a sāttvika-bhāva arising from prema. They rose from the water because they were weakened by the cold (śīta-karśitāḥ).

 

Text 18

bhagavān āhatā vīkṣya śuddha -bhāva-prasāditaḥ

skandhe nidhāya vāsāṁsi prītaḥ provāca sa-smitam

Translation

When the Supreme Lord saw how the gopīs came, he was satisfied by their pure loving affection. Putting their clothes on a tree trunk, the Lord smiled and spoke to them with a smile.

 

He was pleased with their pure prema (śuddha-bhāva) on seeing that they had come (āhatāḥ). Gathering all the cloth on the trunk of the tree, he then spoke, particularly showing what was proper, in order to teach them (provāca). He smiled since they remained there for a long time. His speaking would be colored with joking.

 

Or the reason he placed the clothing on his shoulder is given. They had pure bhāva. He spoke with a smile because he was pleased with or affectionate to them (prītaḥ). Being pleased, he spoke joking words, since that is the necessary result of being pleased. He placed the multitude of clothes on only one shoulder, showing his power as previously during his human pastimes. It was previously said that he was yogeśvareśvaraḥ: master of the masters of yoga. (verse 8)

 

Text 19

yūyaṁ vivastrā yad apo dhṛta-vratā

vyagāhataitat tad u deva-helanam

baddhvāñjaliṁ mūrdhny apanuttaye ‘ṁhasaḥ

kṛtvā namo ‘dho-vasanaṁ pragṛhyatām

Translation

[Lord Kṛṣṇa said:] You girls bathed naked while executing your vow, and that is certainly an offense against the devatās. To counteract your sin you should offer obeisances while placing your joined palms above your heads. Then you should take back your lower garments.

 

“Because they are young girls they cannot be blamed.” I have directly witnessed this, so it is not possible to cheat me. Deva-helanam actually means worship of Devī or Kātyāyanī (feminine). You have offended her. But in order to make them give up their stubbornness, he speaks of general disregard for all devatās. Or, deva-helanam can refer technically to an offense, in the form of some fault in the vrata. They should place their hands on their heads and nowhere else, in order that the king of rasikas could fulfill his desire. One should not offer respects with only one hand according to Hari-bhakti-vilāsa. They should join the hands together and place them on their heads, for he saw them joining their hands below.

 

When they came near to take their cloth which was at the base of the kadamba tree (adhas), he would be able to see them clearly. Offering respects they should take their clothing. Or they should take their lower cloth (adhovasanam) and not their upper cloth. Vasanam is in the singular to indicate that each girl should take one piece of cloth.

 

Text 20

ity acyutenābhihitaṁ vrajābalā

matvā vivastrāplavanaṁ vrata-cyutim

tat-pūrti-kāmās tad-aśeṣa-karmaṇāṁ

sākṣāt-kṛtaṁ nemur avadya-mṛg yataḥ

Translation

Thus the young girls of Vṛndāvana, considering what he had told them, accepted that they had suffered a fault in their vow by bathing naked in the river. But they still desired to successfully complete their vow, and they offered their obeisances to their future husband, who thus cleansed them of sin.

 

The gopīs had never deviated in the least from the true meaning of his words. Thus the word acyuta indicates their true intentions. Because they were young girls of Vraja (abalāḥ), they could not understand his words. They heard what he said (abhihitam) and then considered the fault in their vrata (vrata-cyutim). Actually they did not have any fault in bathing naked at the place of the vow since they were children. Śrīdhara Svāmī explains this later in verse 22. Or desiring fulfillment of their unlimited actions of worshipping Kātyāyanī they offered respects because Kṛṣṇa could destroy faults (avadya-mṛk) in unlimited acts of bathing naked.

 

Text 21

tās tathāvanatā dṛṣṭvā bhagavān devakī-sutaḥ

vāsāṁsi tābhyaḥ prāyacchat karuṇas tena toṣitaḥ

Translation

Seeing them bow down like that, the Supreme Lord, the son of Devakī, gave them back their garments, feeling compassionate toward them and satisfied by their act.

 

When they offered respects as he had instructed (tathā), getting down from the tree, he gave them (pra — yacchat), all their garments, both lower and upper pieces while calling to them affectionately.

 

Or for fun he switched their clothing around to please them. It is understood that he descended from the kadamba tree. He gave them the cloth because he was merciful (karuṇaḥ). He was pleased by nature because he wanted to manifested unlimited qualities as bhagavān. For that he was born from Devakī (devakī-sutaḥ). The meaning of Devakī was explained previously. He was satisfied with their vow or for abiding by his own words.

 

Text 22

dṛḍhaṁ pralabdhās trapayā ca hāpitāḥ

prastobhitāḥ krīḍana-vac ca kāritāḥ

vastrāṇi caivāpahṛtāny athāpy amuṁ

tā nābhyasūyan priya-saṅga-nirvṛtāḥ

Translation

Although the gopīs had been thoroughly cheated, deprived of their modesty, ridiculed and made to act just like toy dolls, and although their clothing had been stolen, they did not feel at all inimical toward Kṛṣṇa. Rather, they were simply joyful to have this opportunity to associate with their beloved.

 

O king! See the greatness of their prema. Or speaking of Kṛṣṇa’s ability to bewilder, he speaks to the girls as if with some hatred. He made them act like puppets (krīḍana-vat) because they were happy to associate with him. Or they became happy along with him.

 

Text 23

paridhāya sva-vāsāṁsi preṣṭha-saṅgama-sajjitāḥ

gṛhīta-cittā no celus tasmin lajjāyitekṣaṇāḥ

Translation

After they had dressed, the gopīs, attracted to his association, and attracting him, did not move. The simply glanced at him shyly.

Commentary

He distributed their clothing. They recognized their own garments and each put on her garments. They were controlled by his association or they were attracted to his association and they attracted him (gṛhīta-cittā). By the mutual feelings between them and by the mercy of his consoling words, with shy glances they did not move, remaining fixed at that place, in front of him. The locative case (tasmin) can stand for the ablative case. They did not move away from him. Or, after they dressed and their shyness had decreased, their love from him arose (gṛhīta-cittāḥ). In private they remained as if prepared for marriage (preṣṭha-saṅgama-sajjitāḥ). Glancing at him shyly they did not move. They display the anubhāva called vikṛti.

 

hrī-mānerṣyādibhir yatra nocyate sva-vivakṣitam

 

vyajyate ceṣṭayaivedaṁ vikṛtaṁ tad vidur budhāḥ

 

When one does not utter what one wants to say because of shyness, pride or anger and hints at this by actions only, it is called vikrtam by the wise. Ujjvala-nīlamaṇi 11.58

 

Text 24

tāsāṁ vijñāya bhagavān sva-pāda-sparśa-kāmyayā

dhṛta-vratānāṁ saṅkalpam āha dāmodaro ‘balāḥ

Translation

Dāmodara, understanding the determination of the gopīs in executing their strict vow with a desire to touch his feet, spoke to them as follows.

Commentary

He understood their vow by their previously described manifestation of emotions: they performed their vows strictly with a desire to touch his feet. They desired closeness to him as his wives. Or they desired that he offer (sparṣaṇa) his feet to them. This expresses their special prema. The word Dāmodara indicates that from the time of that pastime, they had love for him. He spoke to the girls who were without independence (abalāḥ). This indicates he was merciful, understanding that they had dedicated themselves to him alone.

 

Text 25

saṅkalpo viditaḥ sādhvyo bhavatīnāṁ mad-arcanam

mayānumoditaḥ so ‘sau satyo bhavitum arhati

Translation

[Lord Kṛṣṇa said:] O saintly girls, I understand that your real motive in this austerity has been to worship me. That intent of yours is approved by me and must come true.

 

O saintly girls (sādhvyaḥ), having the highest vow, endowed with the best forms and qualities! Because of that, you desired only me. The vow is described. Your desire was to serve me with devotion as wives (mad-arcaṇam). That is the correct type of worship and thus will be successful.

 

Text 26

na mayy āveśita-dhiyāṁ kāmaḥ kāmāya kalpate

bharjitā kvathitā dhānāḥ prāyo bījāya neśate

Translation

The desire of those who fix their minds on me does not lead to material desire for sense gratification, just as barleycorns burned by the sun and then cooked can no longer grow into new sprouts.

 

According to what will be explained, this is the final part of the statement in the previous verse. Even though what you desire will come true, there will be a greater result, because of the excellence of your vow.

 

Text 27

yātābalā vrajaṁ siddhā mayemā raṁsyathā kṣapāḥ

yad uddiśya vratam idaṁ cerur āryārcanaṁ satīḥ

Translation

Go now, girls, and return to Vraja. Your desire is fulfilled, for in my company you will enjoy the coming nights. After all, this was the purpose of your vow to worship goddess Kātyāyanī, O pure-hearted ones.

 

You will play in the rāsa dance lasting the whole night or you will attain great happiness in the night (raṁsyatha). They would attain great mercy than Lakṣmī, as proved by Uddhava’s statement later (SB 10.47.60)

nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ

svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ

rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-

labdhāśiṣāṁ ya udagād vraja-vallabhīnām

 

When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This favor was never bestowed upon the goddess of fortune, though she was intensely attracted to him, or to other consorts in the spiritual world whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women?

 

It will also be quite soon, on these nights (imāḥ kṣapāḥ). I should do something great (previous verse arhati). You are qualified for attaining the highest, continuous bliss. This is a statement of the Lord endowed with the greatest qualities such as gentleness. “How can happiness from normal kāma give that result for the girls, for Lakmsī has pure devotion?” The desire of those who fix their minds on me does not lead to material desire for sense gratification. (previous verse). If the object is not Kṛṣṇa it is kāma. Thus the rāsa dance was free of kāma. The person will not obtain material happiness arising from lust by concentrating on Kṛṣṇa since he is the highest of goals, being composed of the highest happiness of prema. Or will they not get satisfaction? Yes they will. By concentrating their minds on me the desire matures into the highest prema. That is explained in many places in Bhāgavatāmṛta.

 

Even if the desire is material, it does not produce lust because, by concentrating on me it becomes non-material. What to speak of concentrating on me with the girls’ prema.

 

An example of that attainment is given. Seeds are dried in the sun and then soaked in water, till soft. Will these seeds not sprout? Yes they will. Or the desired result will manifest. Desire for me gives even greater results. Desire with me as the object does not give ordinary desired results (kāmāya) but rather much greater results. The Lord gives more that you desire. More than just being a husband, I will give you happiness as an upapati. Most burned seed, being cooked, cannot sprout. But seeds dried in the sun and soaked previously to planting sprout better than normally.

 

Or will not desire concentrated on me produce various enjoyments as a result (kāmāya)? Yes it will. Or is it suitable to produce various enjoyments. Yes it is. By worshipping me one gets results beyond what one desired. In 10.29.15 it is said: