ānanda cinmaya rasa pratibhāvitābhis

tābhir ya eva nija rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 37

 

I worship the Supreme Lord Govinda who, though regarding all the inhabitants as his very self, resides in Goloka exclusively with the young gopīs, who are embodiments of madhura-rasa. He accepts them as his wives, while they respond to his conjugal affection reciprocall.y. Brahma-saṁhitā 5.48

 

Vaikuṇṭha-loka, Brahma-loka etc are explained in Bhāgavatāmṛta. Surabhi and Indra came. Surabhi is the prototype cow, among the chief cows situated in Goloka. Indra saw her coming from Goloka to Govardhana in joy because Kṛṣṇa had protected the cows of her lineage. Indra showed her affection, pleased her with devotion and with her he came from Svarga to Kṛṣṇa. The wife of Kaśyapa, Indra’s step mother Surabhi, lives in Svarga. She is a different Surabhi, since she does not live in Goloka.

 

Ca means api (even). Indra should not have come since he was in fear and shame because of his great offense. But even he came to take shelter of Kṛṣṇa because Kṛṣṇa is directly Bhagavān.

 

Or he came to surrender because Kṛṣṇa was the highest manifestation of unlimited qualities like affection for the surrendered. Or he came to Kṛṣṇa because Kṛṣṇa is only controlled by his devotees. He came because of association with such devotees.

 

For Surabhi, Kṛṣṇa was the attractor of everyone, the giver of the highest bliss, through his form and qualities. Eva indicates that Indra came alone, giving up his carrier and followers, out of fear and humility.

 

The details are given by Vaiśampāyana:

 

sa dadarśopaviṣṭaṁ vai govardhana-śilātale

 

kṛṣṇam akliṣṭa-karmāṇaṁ puruhūtaḥ purandaraḥ

 

taṁ vīkṣya bālaṁ mahatā tejasā dīptam avyayam

 

gopa-veśa-dharaṁ viṣṇuṁ prītiṁ lebhe purandaraḥ

 

taṁ sāmbu-jalada-cchāyaṁ kṛṣnāṁ śṛīvatsa-lakṣaṇam

 

paryāpta-nayanaḥ śakraḥ punaḥ punar udaikṣata

 

Indra saw Kṛṣṇa, who takes away all suffering, seated at the base of Govardhana. Seeing the indestructible boy shining with great effulgence, wearing cowherd clothing, Indra developed love for him. He repeatedly gazed at Kṛṣṇa, dark like a water-laden cloud, marked with the Śrīvatsa.

 

tasyopaviṣṭasya sukhaṁ pakṣābhyāṁ pakṣi-puṅgavaḥ

 

antardhānagataś chāyāṁ cakāroragabhojanaḥ

 

Garuḍa, best of birds, who was invisible, gave shade to Kṛṣṇa with his wings as he sat.

 

Parāśara says:

 

garuḍaṁ ca dadarṣocchair antaradhānagataṁ dvijam

 

kṛtacchāyaṁ harer mūrdhini pakṣābhyaṁ pakṣi-puṅgavam

 

He saw Garuḍa who was invisible in the sky, giving shade to Kṛṣṇa’s head with his two wings.

 

Text 2

vivikta upasaṅgamya vrīḍītaḥ kṛta-helanaḥ

pasparśa pādayor enaṁ kirīṭenārka-varcasā

Translation

Indra, ashamed of having offended the Lord, approached him in a solitary place, and touched his crown, whose effulgence was as brilliant as the sun, upon the Lord’s lotus feet.

 

He met Kṛṣṇa in a solitary place. Sometime the cowherds utter curses out of hatred. Fearing that they would do this or laugh disrespectfully, Kṛṣṇa had sent the cowherds elsewhere previously on some pretext. He did not bring Balarāma, since he knew about the abhiṣeka, and Balarāma was a senior. Indra approached close (upa), with hands on his head and downcast face (sam). Though it was proper that Indra approach after Surabhi since he followed her, he approached first. She became fearful or confused on seeing his attractive form. Or she previously met the Lord, and now Indra’s meeting is described. Or he met Kṛṣṇa, after Surabhi (upa). He was ashamed because he had offended the Lord by bad words or disrespectful actions. Having his worship interrupted by the Lord, he touched the feet of the Lord, in cowherd form (enam), with his crown whose effulgence shone far like the sun. This means at a distance he fell on the ground out of shame and fear.

 

Text 3

dṛṣṭa-śrutānubhāvo ’sya kṛṣṇasyāmita-tejasaḥ

naṣṭa-tri-lokeśa-mada idam āha kṛtāñjaliḥ

Translation

Indra had now heard of and seen the power of omnipotent Kṛṣṇa, and his false pride in being the lord of the three worlds was thus defeated. Holding his hands together in supplication, he addressed the Lord as follows.

 

Indra experienced Kṛṣṇa who had unlimited powers, by seeing the supreme Brahman in human form, as Kṛṣṇa, the young cowherd, when he lifted Govardhana and had heard about him from Brahmā. Though he had a brilliant crown, in front of Kṛṣṇa, whose toe tips shone with greater brilliance than a million suns, he was like a firefly in the daylight. Immediately he lost his pride in being master of the three worlds. Or because of Kṛṣṇa’s unlimited power, Indra gave up his pride in ruling the three worlds.

 

He had directly experienced Kṛṣṇa’s powers (dṛṣṭa) by Kṛṣṇa lifting Govardhana, or by his coming to Vraja. He had heard of his powers. Thus with folded hands he spoke. Or because he had seen the Govardhana pastime and heard about him through scriptures, he spoke according to that experience. Thus his praise would be excellent.

 

Text 4

indra uvāca

viśuddha-sattvaṁ tava dhāma śāntaṁ

tapo-mayaṁ dhvasta-rajas-tamaskam

māyā-mayo ’yaṁ guṇa-sampravāho

na vidyate te grahaṇānubandhaḥ

Translation

Indra said: Your form, a manifestation of pure goodness, is undisturbed by change, shines with knowledge and is devoid of passion and ignorance. Your succession of qualities has no connection with māyā since they are accepted by you.

 

Understanding that the Lord was not angry at his offense by seeing his naturally happy face, and being relieved, he began to praise Kṛṣṇa. First he speaks in order to get forgiveness for his offense: you should not be angry with me since I was bewildered by your māyā and stuck in the material world as a continual offender.

 

Though the Lord’s form is beyond the guṇas and full of eternity, knowledge and bliss, it is called viśuddha-sattvam. This means that it has some similarity to sattva-guṇa, in being devoid of greed, anger and other bad qualities. Though the devatās are in sattva, because they and Indra have the possibility of greed and other bad qualities, the nature of devatās is not described by the term viśuddha-sattva. Or viśuddha-sattva means the eternal form of bliss, arising from the cit śakti. Or it is a vocative address. O Lord free of all faults or untouched by the guṇas! Your form (dhāma) is pure existence (sattvam), pure brahman. It is to be attained only by intense concentration of the mind (tapo-mayam). This form destroys rajas and tamas in your servants or because of this sattvam, your servants have no rajas and tamas.

 

This form, which is directly realized (ayam) with a series of qualities like compassion, is not made of māyā since the form exists by your acceptance. You are beyond the guṇas because your form and qualities are self-manifesting, accomplished by you alone. Or since your servants are free of rajas and tamas they are beyond saṁsāra (guṇa-sampravāhaḥ) since only by lack of knowledge of you (agrahana) do they become bound up.

 

Or dhāma refers to the Lord’s abode or village. That place is beyond the guṇas made of māyā since it is like you. What can I do there? What I have done is a great sin. Or your abode is a pure living being (viśuddha-sattvam) endowed with peace, endowed with austerity. Therefore there are no material guṇas there. I am the opposite type of being. In my heart, I had guṇas, and thus I had no knowledge of you. And thus I developed great offense.

 

Text 5

kuto nu tad-dhetava īśa tat-kṛtā

lobhādayo ye ’budha-linga-bhāvāḥ

tathāpi daṇḍaṁ bhagavān bibharti

dharmasya guptyai khala-nigrahāya

Translation

O controlling Lord! Where is the fault since you are the cause of māyā? The greed and other qualities are created by you. The Lord punishes in order to protect dharma and chastise the wicked.

 

Since you are an ocean of good qualities and devoid of faults, you and your devotees have no greed or other bad qualities. This is expressed by kaimutya. O Lord, controller of māyā (īśa)! Greed and other qualities are created by you. Greed is especially mentioned because it was a cause of happiness for the devotees and grief for others at the worship of Govardhana. Citsukha approves of the version with īśa manyu-lobhādayaḥ. Therefore greed is permissible in unintelligent persons like us, who are not your servants. Though greed does not exist in you and your servants, it exists in us. You carry out punishment because you are bhagavān, having appeared to benefit the world. You are directly the supreme Lord. Or bhagavān carries out punishment. Indra does not directly address the Lord as “you” out of fear and respect.

 

Text 6

pitā gurus tvaṁ jagatām adhīśo

duratyayaḥ kāla upātta-daṇḍaḥ

hitāya cecchā-tanubhiḥ samīhase

mānaṁ vidhunvan jagad-īśa-māninām

Translation

You are the father and spiritual master of this entire universe, and also its supreme controller. You are insurmountable time, imposing punishment upon the sinful for their benefit. In your various incarnations, selected by your own free will, you act decisively to remove the false pride of those who presume themselves masters of this world.

 

You have acted for my benefit. Ca means “you yourself.” Or ca means “just.” You perform various pastimes in your body just for the benefit of the world. You remove the pride of those who think they are rulers (jadīśa-mānināṁ), such as me. Or O Lord of the universe (jagad-īśa)! You remove the pride (mānām) of proud persons (māninām) since there is no benefit for the worlds if its protectors have pride.

 

Or ca means “although.” Though you destroy pride, you act for their benefit. Or though you give punishment (last verse) you produce benefit. Though you enact punishment (upāatta-daṇḍaḥ) you are the father and guru. Just as the father gives punishment for the child’s benefit, or the guru for the disciple’s benefit, or a master for the servant’s benefit, or Yama (kālaḥ) gives benefit to all jīvas, so you give punishment for benefit. By experience of hellish punishment the jīvas are cleansed of sin. That is clear in the story of Ajāmila. Or time gives punishment with birth and death and gives benefit by producing detachment. Fathers and others can cheat, but time does not. It is difficult to surpass (duratyayaḥ). You act through your avatāras, who appear by the desire of your devotees (icchā-tanubhiḥ).

 

Text 7

ye mad-vidhājñā jagad-īśa-māninas

tvāṁ vīkṣya kāle ’bhayam āśu tan-madam

hitvārya-mārgaṁ prabhajanty apasmayā

īhā khalānām api te ’nuśāsanam

Translation

Even fools like me, who proudly think themselves universal lords, quickly give up their conceit and directly take to the bhakti when they see you are fearless even in the face of time. Your pastimes are instruction for the wicked, but joy for the devotees.

 

“I perform activities for the pleasure of my devotees, not to break the pride of people like you.” That is true. Our pride will be broken by itself. At some time (kale) seeing you directly as fear, or as being fearless, the ignorant worship you with prema (prabhajanti). This is the benefit. Not only by words but by action (īhā) these persons (te) become a lesson for the wicked. Or in your (te) activities such as lifting Govardhana, there is a lesson even for the wicked like me.

 

Text 8

sa tvaṁ mamaiśvarya-mada-plutasya

kṛtāgasas te ’viduṣaḥ prabhāvam

kṣantuṁ prabho ’thārhasi mūḍha-cetaso

maivaṁ punar bhūn matir īśa me ’satī

Translation

Engrossed in pride over my ruling power, ignorant of your majesty, I offended you. O capable Lord, may you forgive me. My intelligence was bewildered, but let my consciousness never again be so impure.

Commentary

O lord of all devatās like me, or one who is capable of forgiving (prabho)! Because of what I stated (atha), the benefactor of the universe (saḥ) is fit to forgive me even if I have committed offense, caused by not knowing (aviduṣaḥ) your glories, since I was devoid of discrimination (mūḍha-cetasaḥ), since I was proud of my own powers (mamaiśvarya-mada-plutasya). Or, even though I knew (viduṣaḥ) your powers, I committed offense. Thus the offense is greater. But you should forgive me because I forgot (mūḍha-cetasaḥ) about your powers. You should not consider offenses committed out of ignorance. Since you have descended to benefit the universe and are the crest jewel of mercy and generosity, it is easy for you to forgive my offense which was committed only once. You should forgive me since I will never again offend you or your devotees (maivaṁ punar). I had the mentality of being an offender to you and your devotees (asatī matiḥ), and I was without knowledge (mūḍha-cetasaḥ). Since I am not capable, how can such offense not occur again? But you can forgive: O person who is capable of doing this (īśa) even though I am an offender! This is the prayer of a person who is not too pure in heart. He realizes his incapability as expressed in the previous verse: fools give up their conceit only on seeing that you are fearless. He will again forget when Kṛṣṇa takes the pārijāta tree.

 

Text 9

tavāvatāro ’yam adhokṣajeha

bhuvo bharāṇām uru-bhāra-janmanām

camū-patīnām abhavāya deva

bhavāya yuṣmac-caraṇānuvartinām

Translation

You descend into this world, O invisible Lord, to destroy the warlords who burden the earth and create many terrible disturbances. O Lord worthy of worship! You simultaneously act for the auspiciousness of those who faithfully serve your lotus feet.

 

O Lord who cannot be perceived by the knowledge senses! You are completely invisible. But you appear on this earth (iha) for auspiciousness for those who serve your feet. O Lord, worthy of worship (deva)! You can make me accomplish service to you! Yuṣmad (plural of you) indicates “your people,” the people of Vraja. Or, Indra speaks with repentance, showing his knowledge of Kṛṣṇa’s powers and his own foolishness. I know that you have appeared to benefit us because we have requested you to come. But still I have committed offense. How foolish I am! Therefore you should forgive me.

 

Or forgiving sin and not having it occur again can happen easily because of your nature. O Lord who slept under the axle of a cart, and showed affection for the devotees (adhokṣaja)! Forgiving sin is suitable for giving liberation to the wicked. You appear in this world to give liberation to the leaders of troops who are burden to the earth. O Lord who plays and shines (deva)! You appear in this world for increasing prema in the devotees. Giving liberation to demons is suitable for you.

 

Text 10

namas tubhyaṁ bhagavate puruṣāya mahātmane

vāsudevāya kṛṣṇāya sātvatāṁ pataye namaḥ

Translation

Obeisances to Svayam Bhagavān, known only as Kṛṣṇa, possessing extraordinary motives, full of all glories, the son of Vasudeva and protector of the Yadus.

 

I offer respects to he who is directly the Supreme Lord (bhagavate), who attracts all hearts by revealing unlimited powers (kṛṣṇāya). After describing the external powers, he speaks of the internal powers. I offer respects to the puruṣa in the heart, full of power (mahātmane) and who dwells in all beings (vāsudevāya). I offer respects to he who became to the lord of the Sātvatas for pastimes. Or, even though your give auspiciousness to the devotees in all your avatāras, now you are very special. I offer respects to he who attracts all hearts, who is Svayam Bhagavān, full of all powers, since in this form you display your unlimited goals (puruṣāya). You have continuous glory (mahātmane), and as Kṛṣṇa are specifically the son of Vasudeva and the protector of all the Yadus.

 

Text 11

svacchandopātta-dehāya viśuddha-jñāna-mūrtaye

sarvasmai sarva-bījāya sarva-bhūtātmane namaḥ

Translation

Unto him who assumes bodies according to the desires of his devotees, unto him whose form is pure consciousness, unto him who is the universe, who is Mahā-viṣṇu and the antaryāmī, I offer my obeisances.

 

I offer respects to you who are hardness (mūrtaye) for persons absorbed in understanding ātmā, whose jñāna is devoid of bhakti (viśuddha). Though the Lord is both cause and effect (sarvasmai), he is an object hard to approach for those dedicated to pure ātma alone. I offer respect to him since he has an astonishing nature and is full of extraordinary greatness.

 

Or I offer obeisances to he who reveals a form (mūrtaye) to those having knowledge of the Lord (viśuddha-jñāna), who is the source of all sādhanas and sādhyas — bhakti and prema, who is complete (sarvasmai), who is dear to all beings or spreads bhakti to all beings (sarva-bhūtātmane).

 

Therefore you are everything. I offer respects to you who have accepted many bodies like Matsya and Kūrma by your free will, because of the devotees. You reveal those avatāras to give knowledge of the nature of your form: you have forms which are knowledge itself, beyond māyā (viśuddha-jñāna-mūrtaye), since they are self-revealing. You are the form of the universe (sarvasmai), the mahā-puruṣa, who is the cause of all things (sarva-bījāya) and the antaryāmī of all beings (sarva-bhūtātmane).

 

Text 12

mayedaṁ bhagavan goṣṭha- nāśāyāsāra-vāyubhiḥ

ceṣṭitaṁ vihate yajñe māninā tīvra-manyunā

Translation

My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy your cowherd community with severe rain and wind.

Commentary

The great mercy you have shown to such an offender is very special. I personally have performed this act right now (idam). It is most despicable to try to destroy Vraja. I did this out of pride and intense anger. O omniscient Lord (bhagavān)! You know my wicked nature. What more can be said about my pride? Or, O Lord, though you, full of all powers (bhagavān), were present, I attempted to destroy Vraja. This shows the serious nature of my offense.

 

Text 13

tvayeśānugṛhīto ’smi dhvasta-stambho vṛthodyamaḥ

īśvaraṁ gurum ātmānaṁ tvām ahaṁ śaraṇaṁ gataḥ

Translation

O Lord, you have shown mercy to me by shattering my false pride and defeating my foolish attempts. To you, the controller, the guru and the cause of all beings, I have now come for shelter.

Commentary

O supreme controller (īśa)! Because you are the regulator of all beings, though you could have very well punished me, you have been merciful to me. This is not superficial mercy. That mercy has destroyed my pride, since now I have lost all eagerness to disturb you. My pride has completely disappeared since you have destroyed it and the desire for such acts has also disappeared. Thus this great offender surrenders to you, since you are the guru. Two other reasons for surrender are mentioned: you are the controller (īśvaram) and you are the root of all beings (ātmānam) like the sun in relation to its rays. Thus for three reasons I surrender.

 

Text 14

śrī-śuka uvāca

evaṁ saṅkīrtitaḥ kṛṣṇo maghonā bhagavān amum

megha-gambhīrayā vācā prahasann idam abravīt

Translation

Śukadeva Gosvāmī said: Thus glorified by Indra, Kṛṣṇa, the Supreme Lord, smiled and then spoke to him as follows in a voice resonant like the clouds.

 

Kṛṣṇa, the Supreme Lord (bhagavān), who was most merciful, was praised by Indra. Otherwise he would not speak to him as he does. Or though he should manifest qualities like mercy to the surrendered, he spoke words devoid of heart-felt mercy, because he was Kṛṣṇa, dear to the people of Vraja. Thus his words were suitable of offenders. In the first case (being merciful), he spoke profoundly like a cloud, indicating his nature. He did not cheat Indra. He thus smiled. Or he smiled on thinking about Indra’s pride.

 

In the second case (not merciful) he spoke with words rumbling like clouds, angry on remembering that Indra attempted to destroy the village. Thus without smiling (aprahasan), not showing his natural face, he spoke. Or he smiled in order to fool him, according to the saying hāso janonmādakarī hi māyā: the smile which is māyā; which bewilders people.

 

The two different reactions will be explained later.

 

Text 15

śrī-bhagavān uvāca

mayā te ’kāri maghavan makha-bhaṅgo ’nugṛhṇatā

mad-anusmṛtaye nityaṁ mattasyendra-śriyā bhṛśam

Translation

The Supreme Lord said: My dear Indra, it was out of mercy that I stopped the sacrifice meant for you. You were greatly intoxicated by your wealth as king of heaven, and I wanted you to always remember me.

 

I stopped the sacrifice not in anger but as mercy or outer anger and inner mercy so that you could remember me repeatedly (anu). It would be impossible to remember me if you had great power and wealth. Or I did it so that you could remember me, by associating with me, who am always intoxicated with love (nityam mattasya).

 

Text 16

mām aiśvarya-śrī-madāndho daṇḍa-pāṇiṁ na paśyati

taṁ bhraṁśayāmi sampadbhyo yasya cecchāmy anugraham

Translation

A man blinded by intoxication with his power and opulence cannot see me nearby with the rod of punishment in my hand. If I desire his real welfare, I destroy his material fortune.

 

A person blinded with the intoxication of wealth does not know (paśyat) the punishment in the form of time. Another version has aiśvarya-śrī-madāndhaḥ: he is blinded by intoxication with power and wealth. If I desire to show him mercy I destroy his power by his wealth. Wealth is the cause of his power.

 

Text 17

gamyatāṁ śakra bhadraṁ vaḥ kriyatāṁ me ’nuśāsanam

sthīyatāṁ svādhikāreṣu yuktair vaḥ stambha-varjitaiḥ

Translation

Indra, you may now go. Execute my order and remain in your appointed position as king of heaven. But be sober, without false pride.

Commentary

“Then give me mercy so that I may stay in Vraja.” Go to your place. May there be safety for you. He released him from fear. For real devotees however this is not safety. Seeing him reluctant to go, he then said, “Going there, you should follow my order.” Since you are unqualified, your staying here would produce more offense. Going is better. Or “O Lord, even if I go, I will commit offense since that is the nature of having powers.” Do as I have instructed: remain in your qualified position not in that of others — -what to speak of the position of the people of Vraja, my intimate associates. Act with no inattention or with bhakti-yoga (yuktaih) and without pride, or with devotees (stambha-varjitaiḥ). Giving this benediction was not really mercy but merely instruction with logic, since he was not otherwise capable, since he did not have the potential for complete mercy. By not following his instructions, Indra would later again commit offense. That is revealed when Kṛṣṇa took the pārijāta tree.

 

Text 18

athāha surabhiḥ kṛṣṇam abhivandya manasvinī

sva-santānair upāmantrya gopa-rūpiṇam īśvaram

Translation

Mother Surabhi, along with her progeny, the cows, then offered her obeisances to Kṛṣṇa. Respectfully requesting his attention, the gentle lady addressed the Lord, who was present before her as a cowherd boy.

 

After Kṛṣṇa spoke merciful words or after his skillful words (atha) Surabhi spoke. She was thoughtful (manasvinī), controlling herself and not speaking first in order to respect Indra who had come with her, or to fulfill her own purposes. Or she thought, “If the great offender who has come with me gets the Lord’s mercy, then I can without worry make my request.” Or intelligently she thought, “The Lord will not give him direct mercy because he is a great offender, doing violence to Gokula while speaking bad words.”

 

Offering respects with joy (abhivandya) she addressed (upamantrya) the Lord. “O Lord, affectionate to the devotees! O crown jewel of the cowherd! O protector of Gokula! O son of Nanda! O son of Yaśodā!” Or she requested, “At the bathing ceremony, use my milk.” He was worthy of request because, though he was the Lord of the universe, he had a cowherd form. He was thus Surabhi’s master.

 

Text 19

surabhir uvāca

kṛṣṇa kṛṣṇa mahā-yogin viśvātman viśva-sambhava

bhavatā loka-nāthena sa-nāthā vayam acyuta

Translation

Mother Surabhi said: O Kṛṣṇa, Kṛṣṇa, greatest of mystics! O Soul and origin of the universe! You are the master of the world, and by your grace, O infallible Lord, we have you as our master.

 

O Kṛṣṇa, directly bhagavān! Repetition of the name indicates confirmation of the fact or joy. Or the second Kṛṣṇa indicates “You are parabrahman in human form, manifesting unlimited qualities and forms.” You are endowed with inconceivable, unlimited śaktis (mahāyogin) because you are the soul of the universe (viśvātman). Or you are endowed with bhakti-yoga (mahāyogin), always propagating it. Thus you are the dearest (viśvātman). Moreover, from you the universe arises (viśva-sambhava). We have you as our master (sanāthā), without fail (acyuta), as the master of the worlds or being the desired attainment by all people (loka-nathena).

 

Or O lord full of unlimited qualities like affection for the devotees (acyuta). We have a master by such a person as you. The plural is used to represent all the cows and cowherds.

 

Or we have a master in you alone. Brahmā is not our master. Why? Because you are the master of all jīvas or beings. Or as master of Goloka you are the supreme Lord. Or O Lord beyond all planets (aloka)! We have a master (sanāthāḥ) in you, the master (bhavatā nathena). You are always existing (acyuta)! Since others are destructible, they cannot be our master. This gives the reasons for his being the master. Because he is in all ways more attractive than anything else, he is then addressed “O Kṛṣṇa! O Kṛṣṇa!”

 

Text 20

tvaṁ naḥ paramakaṁ daivaṁ tvaṁ na indro jagat-pate

bhavāya bhava go-vipra devānāṁ ye ca sādhavaḥ

Translation

You are our worshipable deity. Therefore, O Lord of the universe, for the benefit of the cows, the brāhmaṇas, the demigods and all other saintly persons, please become our Indra.

 

Please fulfill our desire. You are he who is the supreme happiness (parama-kam) for us cows. Or you are supreme (paramakam) for us (naḥ). Become our Indra. That is possible for you because you are the Lord of the universe (jagatpate). Or you are our Indra because you are the protector of the universe, having given protection from the rain. Therefore always be prosperous (bhavāya bhava).

 

Text 21

indraṁ nas tvābhiṣekṣyāmo brahmaṇā coditā vayam

avatīrṇo ’si viśvātman bhūmer bhārāpanuttaye

Translation

As ordered by Brahmā, we shall perform your bathing ceremony to coronate you as Indra. O Soul of the universe, you descend to this world to relieve the burden of the earth.

Commentary

With devotion, she informs him confidently of the method of making him king of the cows. You are by your nature our Indra but we will bathe you to preach this to the people of the world. “But Brahmā, who gave the post to Indra, will hold this in contempt.” Brahmā has given this order, but even so, it requires your consent. “Then why has Brahmā not come?” We are qualified for this. I am your intimate associate since I am the mother of your cow families whereas Brahmā is excluded from this intimacy since he deals only with the material world. She speaks in the plural to show her great respect. Or out of affection she speaks in the plural to include Indra who came with her and her other associates. Brahmā did not come when Indra begged forgiveness for his great offense, since he feared committing another offense, having already committed one offense. “How can a cowherd become Indra?” You have descended from the spiritual world. Or, “How can I, the son of Nanda, be your Lord. Both you and Brahmā are without proper discrimination.” Do not always cheat us. You reside eternally in the highest Goloka as our eternal Lord and have now appeared on earth with Nanda and other of your associates. You do not take birth like a human. “Why should I relieve the earth of its burden?” You are the soul of the universe. The maintenance of the universe depends on you. You should agree to this since you appear on earth to give happiness. This happiness will appear for everyone when you are sprinkled with water, like a root sprinkled with water:

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

 

Just as the branches and twigs are satisfied by watering the root, and just as the senses are satisfied by nourishing the life air, by worshipping the Supreme Lord all are worship is accomplished. SB 4.31.14

Texts 22–23

śṛī-śuka uvāca

evaṁ kṛṣṇam upāmantrya surabhiḥ payasātmanaḥ

jalair ākāśa-gaṅgāyā airāvata-karoddhṛtaiḥ

indraḥ surarṣibhiḥ sākaṁ codito deva-mātṛbhiḥ

abhyasiñcata dāśārhaṁ govinda iti cābhyadhāt

Translation

Śukadeva Gosvāmī said: Having thus appealed to Kṛṣṇa, mother Surabhi performed his bathing ceremony with her own milk, and Indra, ordered by Aditi and other mothers of the devatās, anointed the Lord with heavenly Gaṅgā water from the trunk of Indra’s elephant carrier, Airāvata in the company of the devatās and great sages and gave the descendant of Daśārha the name Govinda.

 

Having requested that Kṛṣṇa accept the position of Indra of the cows (evam), Surabhi on her own volition bathed him, though Kṛṣṇa did not accept out of shyness. But silence is the sign of consent (maunaṁ sammati-lakṣaṇam). She did it on the strength of her bhakti, or by the inspiration of Brahmā. Indra however fearing his great offense and not seeing the Lord’s mercy, did not personally participate. The devatās who had come out of affection for Indra and were invisible and mothers of the devatās encouraged him. After Kṛṣṇa broke the carts the mothers of the devatās came to perform abhiṣeka at Gopīśvara-tīrtha. ??? They said, “Kṛṣna is bhagavān. His heart is soft with mercy. He is affectionate to the surrendered. You have come to his dear place in association with his devotees. This time is proper. Do not fear him. Perform the festival with devotion.” Then along with devatās and sages he bathed Kṛṣṇa. Using Airavata’s trunk to hold jeweled pots of water, he bathed him. Otherwise there would not have been pure water available immediately. It also gave Airavata a chance to show his special bhakti. Surabhi and Indra named he who had appeared in the Yadu dynasty Govinda, a name related to pastimes in Gokula, to glorify him and show their affection for the Lord.

 

Deva can also be an address to Parikṣti. O deva, since you are a naradeva, you can understand this. Or he calls out “O glowing one (deva)” on seeing Parīkit glow in joy on hearing of Kṛṣṇa’s abhiṣeka.

 

Text 24

tatrāgatās tumburu-nāradādayo

gandharva-vidyādhara-siddha-cāraṇāḥ

jagur yaśo loka-malāpahaṁ hareḥ

surāṅganāḥ sannanṛtur mudānvitāḥ

 

Tumburu, Nārada and other Gandharvas, along with the Vidyādharas, Siddhas and Cāraṇas, came there to sing the glories of Kṛṣṇa, which purify all people of faults in their bhakti. And the wives of the devatās, filled with joy, danced together in the Lord’s honor.

Commentary

Then a festival giving joy to the universe took place. That is described in three verses. They came to Śakra-kuṇḍa (Indra-kuṇḍa) according to Varāha Purāṇa or Govinda-kuṇḍa according to Skanda Purāṇa, famous places near Govardhana. The reason was that they were filled with joy, and not because of being ordered by Indra. Tumburu is mentioned before Nārada because he was superior in singing. That is explained in Liṅga Purāṇa. Nārada is an eternal associate of the Lord and the best among the associates of the Lord’s avatāras, among the associates such as Garuḍa. He was present there along with Garuḍa and others among the Gandharvas because of the festival of singing. The word ādayaḥ indicates that Citraratha and others were also there. Or tumburu-nāradādayaḥ can mean Tumburu and Nārada headed the Gandharvas. The glory of Kṛṣṇa removed all faults in bhakti (mala) up to the desire for liberation.

 

Text 25

taṁ tuṣṭuvur deva-nikāya-ketavo

hy avākiraṁś cādbhuta-puṣpa-vṛṣṭibhiḥ

lokāḥ parāṁ nirvṛtim āpnuvaṁs trayo

gāvas tadā gām anayan payo-drutām

Translation

The most eminent devatās chanted the praises of the Lord and scattered wonderful showers of flowers all around him. All three worlds felt supreme satisfaction, and the cows drenched the surface of the earth with their milk.

 

The leaders (ketavaḥ) of the devatās included persons like Varuṇa, and Gaurḍa, Nārada etc. or all their associates. They with certainty (hi) showered Kṛṣṇa with flowers which spread everywhere in an astonishing manner, or with flowers which were of remarkable appearance. Everyone felt bliss which surpassed liberation (parām). By the nature of the ceremony, even Indra felt great joy. At that time (tadā) or from that time, the cows drenched the earth with milk.

 

Text 26

nānā-rasaughāḥ sarito vṛkṣā āsan madhu-sravāḥ

akṛṣṭa pacyauṣadhayo girayo ’bibhran un maṇīn

Translation

Rivers flowed with various kinds of tasty liquids, trees exuded honey, edible plants came to maturity without cultivation, and hills gave forth jewels formerly hidden in their interiors.

 

Previously in Vṛndāvana only the trees flowed with honey. Now (tadā) this happened on the whole earth.

 

Text 27

kṛṣṇe ’bhiṣikta etāni sarvāṇi kuru-nandana

nirvairāṇy abhavaṁs tāta krūrāṇy api nisargataḥ

Translation

O Parīkṣit, beloved of the Kuru dynasty, upon the ceremonial bathing of Kṛṣṇa, all living creatures, even those cruel by nature, became entirely free of enmity.

 

Not only good qualities appeared, but natural bad qualities were destroyed. This means they all showed dedication to the Lord. Those creatures were famous for innate cruelty by their natures or which were violent with each other such as snakes and mongooses. O son of the Kurus! O child! This is said out of great wonder, out of ecstasy of prema.

 

Or “Why did the Lord who was absorbed in secret sweet pastimes, show powers like this?” All the worlds attained bliss because of the nature of this abhiṣeka. They could not prevent it. Because this is the nature in Vṛndāvana at all times, sweet pastimes only are accomplished there. O son of the Kurus! At the time of your birth there was great bliss also and lack of enmity, though there was lamentation for the destruction of the dynasty.

 

Text 28

iti go-gokula-patiṁ govindam abhiṣicya saḥ

anujñāto yayau śakro vṛto devādibhir divam

Translation

After he had ceremonially bathed Govinda, who is the master of the cows and the cowherd community, Indra took the Lord’s permission and, surrounded by the devatās and other higher beings, returned to his heavenly abode.

 

In the manner described (iti) Indra bathed Kṛṣṇa, the master of cows and everyone in Gokula. Or he bathed him as Govinda because he was master of the cows and Gokula. Though the word Gokula includes the cows, the cows are mentioned separately to indicate their importance. They are thus mentioned first. Or he is known as Govinda because as master of the cows (gokula-patim) he knows (vinda) the cows (go).

 

Because the name Govinda is especially related to the abhiṣeka, it hints at the relationship with Indra. Though he was an offender, he wanted to leave quickly out of and thus took permission. Surrounded by the devatās and sages (devādibhiḥ) he left for Svarga. Surabhi however remained there in association of her offspring the cows, since Mathurā and Vraja are one with Goloka, her place. Their non-difference is explained in Bhāgavatāmṛta.

 

Or ādibhiḥ can included Surabhi. Though she did not want to go, she is not mentioned directly or separately as going, out of respect. The assistants of the Lord, the cowherds were not present at this time. Verse 2 of this chapter says that Indra met Kṛṣṇa in a solitary place. Thus they did not know about this event. Because the cowherds did not speak about it, it was not well known in Vraja. Nowhere else is it mentioned.

 

Or verse 18 mentions that Surabhi came with her offspring and verse 19 mentions “we” meaning other cows. Thus though they came and saw Indra at the festival they considered it astonishing to see the greatness of the Lord.

 

Or it is said:

 

gopa-vṛddhāś ca gopyaś ca dṛṣṭvā tatra śatakratum

 

tena saṁpūjitāś caiva praharṣam atulaṁ yayuḥ

 

The elder cowherds and women saw Indra. Being worshipped by him, they attained the highest bliss. Padma Purāṇa

 

In that case because Nanda and Yaśodā did not come there, the others did not speak about it in Vraja.

 

 

Chapter Twenty-eight

 

Text 1

śrī-bādarāyaṇir uvāca

ekādaśyāṁ nirāhāraḥ samabhyarcya janārdanam

snātuṁ nandas tu kālindyāṁ dvādaśyāṁ jalam āviśat

Translation

Śrī Bādarāyaṇi said: Having worshiped Lord Janārdana and fasted on the Ekādaśī day, Nanda Mahārāja entered the water of the Kālindī on the Dvādaśī to take his bath.

 

Having described an astonishing incident out of zeal, Śukadeva begins another story to relate the offense of Varuṇa similar to Indra’s, showing his bad behavior due to pride in his power. This story continues till verse 9. Ekādaśī, either short or long, had passed after lasting 6 praharas or 18 hours on that day. Dvādaśī, the day for breaking the fast, had almost passed with only 6 hours remaining on that present day. Nanda did special worship on waking up according to the rules as the best of devotees. Janārdana means he who is offered prayers (ardana) by the devotees (jana), constantly with fervor. Though Nanda was completely accomplished already, he worshipped the Lord thoroughly because of his fasting. To bathe, he entered the water the Yamunā which increases bhakti to the Lord. Nanda went alone (tu) while others bathed in their houses. This shows his eagerness to bathe in the Yamunā.

 

Or Indra had left Kṛṣṇa and returned to Svarga, but (tu) Nanda did not give up Kṛṣṇa, having Kṛṣṇa as his son. He never gave up bhagavad-dharma. Or tu indicates that he bathed for bhakti (rather than cleanliness) in keeping with the statement previous that he worshipped the Lord.

 

Text 2

taṁ gṛhītvānayad bhṛtyo varuṇasyāsuro ’ntikam

avajñāyāsurīṁ velāṁ praviṣṭam udakaṁ niśi

Translation

Because Nanda Mahārāja entered the water in the dark of night, disregarding that demonic time, a demoniac servant of Varuṇa seized him and brought him to his master.

Commentary

The servant was by his nature not aware of Vaiṣṇava dharma and is thus called asura. The strong demon was suitably protecting the water at a demonic time (asurīṁ velām). Since he was Varuṇa’s servant, Varuṇa was also at fault. Nanda had disregarded that time (which was usually forbidden for bathing).

 

Text 3

cukruśus tam apaśyantaḥ kṛṣṇa rāmeti gopakāḥ

bhagavāṁs tad upaśrutya pitaraṁ varuṇāhṛtam

tad-antikaṁ gato rājan svānām abhaya-do vibhuḥ

Translation

O King, not seeing Nanda Mahārāja, the cowherd men loudly cried out, “O Kṛṣṇa! O Rāma!” Lord Kṛṣṇa heard their cries and understood that his father had been captured by Varuṇa. Therefore the almighty Lord, who makes his devotees fearless, went to the court of Varuṇa.

 

They loudly sang “Kṛṣṇa, Raṁa!” out of great pain, spontaneously they just uttered the names of the Lord, The name Krṣṇa is first because they had special affection for that name or because of its special power. Or it refers to the two brothers Kṛṣṇa and Balarāma. The cowherds (gopakāḥ) had gone with Nanda to bathe or were his guards surrounding him on four sides.

 

Kṛṣṇa heard at close hand the shouting and how Nanda had been taken. This means that Kṛṣṇa came to the place later. Or because of the shouting (tat), hearing from far off as if it were close (upaśrutya), he entered the water. He had been attracted by the shouting.

 

O king! Similarly the Lord gave fearlessness when the elders shouted as the brahmastra sent by Āśvatthāmā approached you. Or the Lord shone (rājan), emitting effulgence because of anger, because he was the sole master of the people of Vraja (vibhuḥ). Or though he was all-pervading (vibhuḥ), he came there quickly out of affection. He was bhagavān, who shows unlimited qualities such as compassion delivering the people of the world.

 

Though he could by his will alone deliver Nanda from the demon, in order to give benefit to Varuṇa, by his great mercy, he entered the water on the pretext of delivering Nanda.

 

Text 4

prāptaṁ vīkṣya hṛṣīkeśaṁ loka-pālaḥ saparyayā

mahatyā pūjayitvāha tad-darśana-mahotsavaḥ

Translation

Seeing that the Lord had arrived, Varuṇa worshiped him with elaborate offerings since he was joyful upon seeing the Lord. He spoke as follows.

 

 Varuṇa understood that Kṛṣṇa, who, though, the inspiration to the senses, is generally invisible to the senses (hṛṣīkeśam), had come very near to him (prāptam). It is understood that then Varuṇa approached him. He worshipped Kṛṣṇa to his ability, and thus his role as protector of the planets was fulfilled. The reason for the worship was his great bliss on seeing Kṛṣṇa.

 

Or his great bliss indicates his great devotion. This means he brought Nanda there in order to see Kṛṣṇa. It would have been improper to go to Kṛṣṇa in Vraja and worship him elaborately. He also derived special happiness from seeing Kṛṣṇa in his own house. It is hinted here that his words would be excellent.

 

Text 5

śrī-varuṇa uvāca

adya me nibhṛto deho ’dyaivārtho ’dhigataḥ prabho

tvat-pāda-bhājo bhagavann avāpuḥ pāram adhvanaḥ

Translation

Varuṇa said: O Lord! Now my body has attained fulfillment since I have attained the greatest treasure. O Supreme Lord, those who accept your lotus feet easily attain liberation from saṁsāra.

 

O lord of the universe, rare to meet (prabho)! Those who worship your feet attain (avāpuḥ). Vaikuṇṭha easily. Or I have today attained (adhigataḥ) the result of maintaining (nibhrṭaḥ dehaḥ) a body constantly. I have attained special liberation (arthaḥ). The reason is given. Those who worship your feet attain Vakuṇṭha.

 

Or by qualification (adhi) I have attained (gataḥ) bhakti. Today I have understood that bhakti to you is my goal (arthaḥ). He then states the result in the next line. Persons who somehow or other worship your feet attain Vaikuṇṭha (pāram adhvanaḥ). That is suitable since you are the distributor of your glory (bhagavān).

 

Or “What more should be said?” Today I have attained what is most difficult to attain. Your devotees attain Vaikuṇṭha but I have attained you as the son of Nanda directly in my house.

 

Text 6

namas tubhyaṁ bhagavate brahmaṇe paramātmane

na yatra śrūyate māyā loka-sṛṣṭi-vikalpanā

Translation

My obeisances unto Bhagavān, Paramātmā and Brahman within whom there is no trace of the illusory energy, which orchestrates the creation of this world.

 

Varuṇa offers respects to his greatness in devotion, showing the cause and effect in sequence.

 

Or worshippers of the supreme lord, parabrahman or paramātmā attain Vaikuṇṭha, very rare to attain, by realization. “But I am just a cowherd boy.” But you are Bhagavān, Paramātmā and Brahman. This is expressed in brahmeti paramātmeti bhagavān iti śabyate. (SB 1.2.11) But in the above verse Brahman is in the middle to express that the Lord is also Brahman, though it is inferior to the other two. All these forms have no trace of māyā. The form of the Lord is not māyā since māyā produces bodies for the jīvas but has no power over you. This shows that the svarūpa-śakti of eternity, knowledge and bliss, which produces various qualities, form and powers in the Lord is completely different. Parabrahma (bhagavān) manifests in the absence of a relationship with māyā, in forms like Paramātmā or the supreme Lord. The forms of the one Lord arise by his special śaktis. I am most successful in seeing you, the Lord with such qualities, today in my house.

 

Text 7

ajānatā māmakena mūḍhenākārya-vedinā

ānīto ’yaṁ tava pita tad bhavān kṣantum arhati

Translation

Your father, who is sitting here, was brought to me by a foolish, ignorant servant of mine who did not understand his proper duty. Therefore, please forgive us.

Commentary

You should forgive my great offense since my servant was foolish. “If he were so ignorant, how did he know that bathing at night was a fault?” He had knowledge to do what was improper. Or he did not know (ajānatā) it was your father and moreover was devoid of knowledge of the Lord (mūḍhena). Not only was he foolish but most unintelligent. He knew how to do the wickedest acts. This is your father. Varuṇa points to his father nearby, kept safely in his house. He protected him in his house because he was Kṛṣṇa’s father. It was said nandaṁ ca mokṣyati bhayād varuṇasya pāśād: he will deliver Nanda from the ropes of fear of Varuṇa. (SB 2.7.31) This means that Varuṇa did not bind him with ropes, but that Kṛṣṇa freed Nanda from ropes of fear. You should forgive us for the offense of bringing him here (tat). “But such a great offense cannot be forgiven.” You are most capable (prabho)! You can forgive him. Or, you are our master (prabho)! Therefore it is proper that you forgive the offense of your servant. Sometimes bhavān is seen instead of prabho.

 

Text 8

mamāpy anugrahaṁ kṛṣṇa kartum arhasy aśeṣa-dṛk

govinda nīyatām eṣa pitā te pitṛ-vatsala

Translation

O Kṛṣṇa, O seer of everything, please give your mercy even to me. O Govinda1 You are most affectionate to your father. Please take him home.

 

Seeing that the Lord was internally angry, Varuṇa became afraid and pacified him by showing Nanda. Govinda means he who enjoys Svarga as Indra. Thus Kṛṣṇa is Varuṇa’s master. Or though he was an offender, Kṛṣṇa would be merciful just as he had accepted abhiṣeka from Indra as Govinda Here is your father (eṣaḥ pitā), just in front. Therefore do not be angry, since you are devoted to your father. Take him and go.

 

Or he is suitable as your father (eṣaḥ pitā) since you are Govinda. O Lord affectionate to your father! Please take him. Or please take him quickly home since the time of breaking the fast is almost over.

 

There is a deep meaning to the phrase “affectionate to your father.” Because Kṛṣṇa had affection for his father, he should come to Varuṇa’s place for his father. Then in his house, Varuṇa could see him and worship him freely. Thinking in this way Varuṇa had brought Nanda here and put him in his house with devotion. My wish has been fulfilled. Now you may take him.

 

Text 9

śrī-śuka uvāca

evaṁ prasāditaḥ kṛṣṇo bhagavān īśvareśvaraḥ

ādāyāgāt sva-pitaraṁ bandhūnāṁ cāvahan mudam

Translation

Śukadeva Gosvāmī said: Thus satisfied by Varuṇa, Bhagavān Kṛṣṇa, Lord of lords, returned with his father, giving joy to all their friends.

 

Satisfied by the methods described (evam), by treatment, words and actions, Kṛṣṇa returned. “Why was he satisfied with just that, for such a great offense?” Kṛṣṇa is omniscient (bhagavān), and knew that actually Varuṇa had not made offense. In fact he did it with a desire to see me. He considered also that his father had suffered and had fear. Why is Kṛṣṇa considered Bhagavān? He is the inspiration for all beings (akhilānām iśvaraḥ), or is the master internally and externally. Or though he is the Lord, he returned with his father. He showed special bhakti for his father. And since he is the father of Kṛṣṇa, he had no fear of suffering by his very nature.

 

Taking his hand, he returned home. His friends, the people of Vraja, experienced continual rivers of happiness. The word ca indicates that Nanda also celebrated the breaking of the fast.

 

The Lord was pleased. This indicates that compared to Indra’s offense, Varuṇa’s offense was little since he wanted to see the Lord and worship him. In relation to Indra it is not mentioned that the Lord was pleased. He was glorified (saṅkīrtitaḥ). Being pleased after someone commits a great offense is not possible. Thus Kṛṣṇa returned home pleased, because of Varuṇa’s bhakti.

 

Text 10

nandas tv atīndriyaṁ dṛṣṭvā loka-pāla-mahodayam

kṛṣṇe ca sannatiṁ teṣāṁ jñātibhyo vismito ’bravīt

Translation

Nanda Mahārāja had been astonished to see for the first time the great opulence of Varuṇa, the ruler of the ocean planet, and also to see how Varuṇa and his servants had offered such humble respect to Kṛṣṇa. Nanda described all this to his fellow cowherd men.

 

Satisfying the desires of the devatās, his devotees has been described. Now satisfying the devotees of Vraja is described. First he satisfies the cowherds and then the gopīs. He takes the easy topic first (sūcī-kaṭaha-nyāya). The word tu indicates a new subject.

 

Nanda had seen the great wealth of the devatās (plural) and their devotion (sannatim) for Kṛṣṇa. After returning from Varuṇa’s place he had seen the wealth and worship done by Indra and others on the path. Plural of lokapāla is implied. Or other devatās had been at Varuṇa’s place. Or he saw the opulence of many (mahodaya). It was beyond the senses, because it was variegated and unlimited. He was astonished because such devotion was not possible for the cowherds. Therefore he spoke to relatives like Upananda about the wealth and worship.

 

Or the word tu can indicate api. Although (tu) seeing the wealth and worship he was not astonished (avismitaḥ). He spoke to his relatives to satisfy them.

 

Text 11

te cautsukya-dhiyo rājan matvā gopās tam īśvaram

api naḥ sva-gatiṁ sūkṣmām upādhāsyad adhīśvaraḥ

Translation

[Hearing about Kṛṣṇa’s pastimes with Varuṇa,] the cowherd men considered that Kṛṣṇa must be the Supreme Lord, and their minds, O King, were filled with eagerness. They thought, “Will the Supreme Lord bestow upon us his abode?”

 

The cowherds by nature were overcome with prema. O king! Even overcome with prema, such persons think like this out of curiosity. Or they were overcome with curiosity (autsukya-dhiyaḥ) since they were cowherds (gopāḥ), absorbed in various pleasures like Kṛṣṇa.

 

Will he offer (ādhāsyat) even to us by some method (upa) or by bhakti knowledge of ātmā (sva-gatim) though it is meagre (sūkṣmam) compared to seeing him?

 

“Why would the bestower of the highest place give an insignificant boon?” He is the supreme Lord of us devotees (adhīśvaraḥ). Sometimes a child ornamented with priceless gems asks for pieces of glass out of curiosity. The father out of affection gives it.

 

Or will he have us attain his place (sva-gatim) which is invisible, beyond the material world (sūkṣmam)? This is not his place here. He is the lord of Brahmā and the devatās. He has another place for us, which has wealth like the places of Brahmā and the devatās. They wanted to see this place out of curiosity. Or will he show us his place Vaikuṇṭha belonging to his dear ones (sva-gatim) which is inconceivable to us (sūkṣmam)? Or will he not take us to Goloka, above Vaikuṇtha.

 

Text 12

iti svānāṁ sa bhagavān vijñāyākhila-dṛk svayam

saṅkalpa-siddhaye teṣāṁ kṛpayaitad acintayat

Translation

Because he sees everything, Kṛṣṇa, the Supreme Lord, automatically understood what the cowherd men were conjecturing. Wanting to show his compassion to them by fulfilling their desires, the Lord thought as follows.

 

He is eager to fulfill the desires of the people of Vraja (saḥ). Out of shame the people did not reveal their desire, but Kṛṣṇa understood by himself (svayam vijñāya) and thought as follows out of his mercy, like a child overcome with affection for his father, for actually he could not think of fulfilling their desires because they had unlimited wealth by their very nature already.

 

Or he knew everything (aśeṣa-dṛk) about the people of Vraja (svānām) including their curiosity. Feeling this directly because of their great eagerness, since he is filled with all powers (bhagavān), he began to consider.

 

Text 13

jano vai loka etasminn avidyā-kāma-karmabhiḥ

uccāvacāsu gatiṣu na veda svāṁ gatiṁ bhraman

Translation

[Kṛṣṇa thought:] My eternal associates, wandering in this world among people who take higher and lower bodies because of karma, desire and ignorance, do not recognize my eternal abode.

 

All people (janaḥ) wander in this material world. Vai indicates that it is well known. The meaning is this. Other persons do not know at all their real goal. This means the best of yogīs and jñānīs.

 

But more than the inhabitants of Vaikuṇṭha, I cannot give up my eternal devotees who cannot bear separation from me for even a moment. They are complete in their goal. I must fulfil their desire though it arises out of curiosity or out of prema.

 

Or my servants (janaḥ) or cowherds wander about in pastimes with me higher or lower in the wave of prema performing activities of service (karmabhiḥ), with desires centered on me (kāma) and knowledge of bhakti (vidyā). Always existing with me they know Vaikuṇtha and ātmā. (with double negative na, na). I will fulfill the desires of my dear devotees since that desire includes everything dear to me in terms of knowing and the object of their knowledge.

 

Text 14

iti sañcintya bhagavān mahā-kāruṇiko hariḥ

darśayām āsa lokaṁ svaṁ gopānāṁ tamasaḥ param

Translation

Thus, deeply considering the situation, the all-merciful Supreme Lord revealed to the cowherd men his abode, which is beyond prakṛti.

 

He though, or considered or decided in this way (iti), being the Lord, and also because he was most merciful. There was no other reasons than great mercy. He showed his form (svaṁ lokam) to the cowherds. It was beyond ignorance. Because he was full of all powers (bhagavān), this was easy. He was all-pervading. Even Brahman is dependent on him.

 

Or he showed them his form because he is directly the supreme Lord (bhagavān) and particularly shows great mercy (mahā-kāruṇikaḥ). He was the master of the cowherds, controlled by their prema. This was also the cause of his thinking or deciding.

 

(The next section discusses the last three verses of the chapter, to explain svaṁ lokam in this verse.)

 

(verse 15)

 

He showed a place superior to the material world of Brahmā. The phrases are arranged according to greater cause being later. Hi means “because of” or “certainly.” The word yat excluded that they saw the Lord.

 

(verse 16)

 

The word ca means certainly. Being raised up by Kṛṣṇa, they saw their svarūpas (Brahman). They were completely absorbed (magnāḥ) in this. With Kṛṣṇa as his object (yatra), Akrura had realized Brahman previously. This means that brahman is included within Kṛṣṇa, being his aṁśa. This incident shows the Lord’s mercy, power and pervasion in regards to devotees.

 

(verse 17)

 

Seeing Kṛṣṇa the form of eternity, knowledge and bliss, , like the sun with its mass of rays, in the planet of Brahman, there was no doubt. He was praised by the Vedas.

 

According to the interpretation of the request — for brahman or the Lord — these verses can be taken either way: as showing Brahman (svam lokam=svarūpam) or showing Vaikuṇṭha (his planet, svam lokam). Or he showed the planet of the cowherds (gopānām), Goloka. Because it was beyond prakṛti, it must be Vaikuṇṭha or Goloka.

 

Text 15

satyaṁ jñānam anantaṁ yad brahma-jyotiḥ sanātanam

yad dhi paśyanti munayo guṇāpāye samāhitāḥ

Translation

Kṛṣṇa revealed the place which was existence, knowledge, infinity, eternity, and self-effulgent. Sages see that place in trance, when their consciousness is free of the modes of material nature.

 

He showed a place superior to the material world of Brahmā. The phrases are arranged according to the greater cause being later. Hi means because or certainly. The word yat excluded that they saw the Lord.

 

Speaking of the place, he now speaks of the form of eternity, knowledge and bliss. Yad indicates the Lord’s aspect as Brahman. Hi means eva. That form was eternal and unlimited light of Brahman, because of which even masters of yoga (munayaḥ), surpassing the guṇas of māyā, who are absorbed in samādhi (samāhitāḥ), see it. Or they saw Brahman which masters of yoga see. Because this form is beyond the gunās, that form of eternity, knowledge and bliss is accomplished as Brahman. Or even ātmārāmas, giving up liberation (aguṇāpyaye), concentrating on bhakti (samāhitāḥ), see it. It is said in the Second Canto:

 

tasmai sva-lokaṁ bhagavān sabhājitaḥ

 

sandarśayām āsa paraṁ na yat-param

 

vyapeta-saṅkleśa-vimoha-sādhvasaṁ

 

sva-dṛṣṭavadbhir vibudhair abhiṣṭutam

 

The Lord, gratified by his worship, showed Brahmā Mahā-vaikuṇṭha, to which nothing is superior, which is free of suffering, confusion and fear of offenses and which is praised by the devatās who constantly see the self.

 

pravartate yatra rajas tamas tayoḥ

 

sattvaṁ ca miśraṁ na ca kāla-vikramaḥ

 

na yatra māyā kim utāpare harer

 

anuvratā yatra surāsurārcitāḥ

 

In Vaikuṇṭha there is no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of māyā at all, what to speak of its products such as material elements. In Vaikuṇṭha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees. SB 2.9.9.10

 

It is said in Itihāsa-samucchaya, in the story of Mudgalopa:

 

Brahmaṇaḥ sadanād ūrddhvaṁ tad viśṇoḥ paramaṁ padam

 

Śuddhaṁ sanātanaṁ jyotiḥ paraṁ brahmeti tad vidhuḥ

 

Above the abode of Brahmā is the supreme abode of Viṣṇu. It is pure and eternal, the highest light. It is called Brahman.

 

Pradhāna-parama-vyomnor antare virajā nadī

 

Tasyāh pare paravyoma tripaḍbhūtaṁ sanātanam

 

Virajā parama-vyomnor antare kevalaṁ smṛtam

 

Tat-sthānam upabhoktavyam avyaka-brahma-sevinā

 

Between prakṛti and the spiritual sky lies the Virajā River. Beyond the river lies the eternal spiritual sky of three parts. Between the Virajā and the spiritual sky is Brahman. It is worshipped by persons trying to attain impersonal Brahman.

 

In Nārada –pañcarātra, Jitaṁta-stora it is said:

 

lokaṁ vaikuṇṭha-nāmānaṁ divya-ṣaḍ-guṇa-saṁyutam

 

avaiṣṇavānām aprāpyaṁ guṇa-traya-vivarjitam

 

nitya-siddhaiḥ samākīrṇaṁ tan-mayaiḥ pāñca-kālikaiḥ

 

sabhā-prāsāda-saṁyuktaṁ vanaiś copavanaiḥ śubham

 

vāpī-kūpa-taḍāgaiś ca vṛkṣa-ṣaṇḍaiḥ sumaṇḍitam

 

aprākṛtaṁ surair vandyam ayutārka-sama-prabham

 

The place called Vaikuṇṭha is beyond the material world, endowed with six qualities, devoid of the three material guṇas and not obtainable by non-devotees. It is filled with eternally perfect devotees engaged in service during five parts of the day. There are halls and palaces, which are resplendent with forests and groves. The place is decorated with wells, ponds and canals and groves of trees. This spiritual place, praised by the devotees, is as effulgent as ten thousand suns. Nārada-pañcarātra

 

This place is beyond matter and endowed with six qualities because it is similar to the Lord. There reside nitya-siddhas or eternal associates like Garuḍa. They are engaged in service during five parts of the day.

 

tam ananta-guṇāvāsaṁ mahat-tejo durāsadam

 

apratyakṣaṁ nirupamaṁ parānandam atīndriyam

 

That place is endowed with unlimited qualities and great effulgence. It is difficult to understand, invisible to material eyes, incomparable, supremely blissful, and beyond the senses. Brahmā Purāṇa

 

The place of living (āvasam) had qualities of the Lord (ananta) or has unlimited qualities.

 

The place cannot be attained by the powers of Brahmā and others. Or its power is the greatest. It cannot be approached because it is the same as parabrahman, full of eternity, knowledge and bliss. It cannot be seen by the eye or senses or mind.

 

Text 16

te tu brahma-hradam nītā magnāḥ kṛṣṇena coddhṛtāḥ

dadṛśur brahmaṇo lokaṁ yatrākrūro ’dhyagāt purā

Translation

Kṛṣṇa brought the cowherd men to Brahma-hrada, made them enter the water, and then lifted them up from it. Where Akrūra saw Vaikuṇṭha previously, the cowherd men saw Goloka.

 

The word ca means certainly. Being raised up by Kṛṣṇa, they saw their svarūpas (Brahman). They were completely absorbed (magnāḥ). With Kṛṣṇa as his object (yatra) Akrura had gone to Brahman previously. This means that Brahman is included within Kṛṣṇa, being his aṁśa. This incident shows the Lord’s mercy, power and pervasion in regards to devotees.

 

Kṛṣṇa brought them to the lake of Brahman, the great reservoir of Brahman, Vaikuṇṭha, having the condensed form of Brahman. This means he made them have a direct vision of this (nītāḥ). They became attached to this vision (magnāḥ). They were pulled out by Kṛṣṇa since it was not desirable, being an obstacle to the rasa of Vṛndāvana pastimes. Though they were pulled out of this vision, they saw Vaikuṇṭha, full of eternity, knowledge and bliss, the source of Brahman, without transforming Brahman, because by absorption in it they saw a manifestation of Kṛṣṇa alone. But because they played with Kṛṣṇa and saw Kṛṣṇa directly they did not find this too significant. Even Akrura, who caused suffering by separating them from Kṛṣṇa, had seen it by jñāna (adhyagāt). But the cowherds saw it directly with their eyes. Thus they were greater.

 

He saw it also in some place. They however bathed in it directly (te tu magnāḥ). Later they were lifted out by Kṛṣṇa. Their eyes showed fear without the flow of the Yamunā. At the lake of Brahman, their eyes were outside of Vraja with its special rasa.

 

Or brought to the lake of Brahman, they saw Vaikuṇṭha (brahmaṇo lokam). They became absorbed in it. Kṛṣṇa removed that vision when they lost taste for it and brought them to his place for play.

 

Text 17

nandādayas tu taṁ dṛṣṭvā paramānanda-nivṛtāḥ

kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ su-vismitāḥ

Translation

Nanda Mahārāja and the other cowherd men felt the greatest happiness when they saw that abode. They were especially amazed to see Kṛṣṇa there, surrounded by the personified scriptures, who were offering him prayers.

 

They saw Kṛṣṇa the form of eternity, knowledge and bliss, in Brahman, like the sun in its mass of rays. He was praised by the Vedas.

 

This verse describes the great joy of the cowherds on attaining their desire. Seeing Vaikuṇṭha or Goloka, they became unlimitedly spread (nivṛtāh) with the highest happiness since they now saw his special place that they desired to see. They realized that on his planet, everything was dependent on him. They even (ca) saw Kṛṣṇa. Since they also saw him at the lake of Brahman (tatra) they became astonished. Or though they saw him being praised by the Veda at the lake of Brahman, seeing him (tam) just as previously, being praised but at their side, they became astonished.

 

Or tu indicates another topic. All the cowherds, having seen Vaikuṇṭha with great eagerness, became happy. But Nanda and others who were most dear, having seeing Kṛṣṇa praised by the Vedas at the lake of Brahman, smiled. But seeing him (tam) as the greatest friend, the lord of their lives, situated as previously at their side, they experienced the highest bliss. Ādayaḥ indicates Yaśodā, Śrīdāmā and other assistants, and Rādhā and the gopīs.

 

Or though seeing Kṛṣṇa praised by the Vedas, seeing him (tam) at their side as previously they experienced great joy and they smiled very beautifully (su-vismitāḥ). Or seeing their beloved (tam) also being praised by the Vedas they became blissful. Or seeing Goloka (tam), being similar to Gokula on earth, they became joyful.

 

 

Chapter Twenty-nine

Text 1

śrī-bādarāyaṇir uvāca

bhagavān api tā rātṛīḥ śāradotphulla-mallikāḥ

vīkṣya rantuṁ manaś cakre yoga-māyām upāśritaḥ

Translation

Śrī Bādarāyaṇi said: Kṛṣṇa, the Supreme Lord, upon seeing those autumn nights scented with blossoming jasmine flowers, taking shelter of his yogamāya, decided to fulfill the desires of the gopīs.

 

Vyāsa performed great austerities at Badarikāśrama. As a result Śukadeva was born as his son. Thus Śukadeva was endowed with omniscience and prema full of rasa. Because this work is uttered by him, it should be full of rasa in execution and result. Thus the word bādarāyaniḥ (son of Vyāsa) is used. And therefore it should be heard with devotion.

 

He showing the principal goal of his avatāra, spreading special prema, through fulfilling the desires of the gopīs, revealing Kṛṣṇa’s happiness and playing with them, in five chapters which are like the five prāṇas. First he shows the ingredients, his attracting the gopīs and his special bhāva that caused this.

 

This pastime took place at the proper time, his kaiśora period. Viṣṇu purāṇa says:

 

so ‘pi kaiśora-kavayo mānayan madhusūdanaḥ

 

reme tabhir ameyātmā kṣapāsu kṣapitā hi te

 

Respecting the age of kaiśora, Kṛṣṇa enjoyed with the gopīs for a night of Brahmā. Viṣṇu Purāṇa

 

yuvatīr gopa-kanyāś ca rātrau saṁkālya kālavit

 

kaiśorakaṁ mānayānaḥ saha tābhir mumoda ha

 

Gathering the young gopīs, Kṛṣṇa, knowing the time, respecting the kaiśora age, enjoyed with them. Hari-vaṁśa

 

Remembering his great beauty at the beginning of the rāsa dance. Śukadeva spoke of his great attractiveness, but was unable to express it clearly:

tataś ca paugaṇḍa-vayaḥ-śrītau vraje

babhūvatus tau paśu-pāla-sammatau

gāś cārayantau sakhibhiḥ samaṁ padair

vṛndāvanaṁ puṇyam atīva cakratuḥ

 

Śukadeva Gosvāmī said: When Balarāma and Kṛṣṇa attained the age of paugaṇḍa in Vṛndāvana, the cowherd men allowed them to take up the task of tending the cows. Engaging thus in the company of their friends, the two boys rendered the land of Vṛndāvana most auspicious by imprinting upon it the marks of their lotus feet. SB 10.15.1

 

The rāsa dance was filled with his kaiśora aspects. This will be described later in the appropriate place. To represent all the rāsa dances, one night, the first at the beginning of his kaiśora period, is described.

 

The word bhagavān indicates that in the rāsa dance he manifested the essence of his unlimited qualities as the Lord.

 

Nanda and others had the highest bliss. Bhagavān however (api) desired to perform a special pastime to become most blissful (rantuṁ manaś cakre), on seeing thos nights — which were indescribable, the best of all times, filled with the highest bliss. Thus they were suitable for his pastime. The plural is used to indicate that the dance took place on many nights. That is revealed at the end. At that time, in the autumn, the jasmines were fully blooming. Though Vṛndāvana is the shelter of everything, and all flowers bloom at al times, in the autumn the jasmines and lotuses especially blossom. And they especially blossomed on those nights. That is the intention also in later saying kumudvantam.

 

Seeing the uddīpanas and considering it was suitable for love, he took the assistance of or made manifest his spiritual energy full of eternity, knowledge and bliss. This indicates the highest bliss experienced throught the rāsa dance, superior to all other pastimes, though all the pastimes are full of eternity, knowledge and bliss. This was indicated previously in the eighth chapter concerning the infant pastimes.

 

Or he manifested power and mercy (yogamāyām upāśritaḥ) through his rāsa dance. Or though he always took shelter of his deception (māyā) endowed with self-satisfaction (yoga), now he did not situate himself in this yogamāyā. Rather he now revealed his nature of distributing a wealth of prema of his lotus feet. Or though he usually took shelter of cheating in relationships (yoga), as in the case of the wives of the brāhmaṇas, now he did not cheat in this meeting. He directly met with the gopīs. He met with those gopīs who had come there.

 

Or though he is always served by Lakṣmī (māyā) who is united with him on his chest, she was not present during the rāsa dance. The rāsa dance is hard to attain. Or he took shelter of his flute which makes sounds (māya) for bringing about a meeting (yoga).

 

Or he took shelter in his mind of Rādhā, who is the conclusion (māya) of union (yoga), or who is the attainment (yā) of a wealth (mā) of union (yoga). Padma Purāṇa explains that Rādhā was the cause of the rāsa dance.

 

Text 2

tadoḍurājaḥ kakubhaḥ karair mukhaṁ

prācyā vilimpann aruṇena śantamaiḥ

sa carṣaṇīnām udagāc chuco mṛjan

priyaḥ priyāyā iva dīrgha-darśanaḥ

Translation

The moon then rose, anointing the face of the eastern horizon with the reddish hue of his comforting rays, and thus dispelling the pain of all who watched him rise. The moon was like a beloved husband who returns after a long absence and adorns the face of his beloved wife with red kuṁkuma.

Commentary

Śukadeva describes the emotion of Kṛṣṇa eager to enjoy with his consort. He is compared the moon eager to enjoy with the eastern direction. He indicates the most auspicious nature of the night by saying it is the chief among all nights. The moon is described as the master of stars. This suggests that the stars rose as the family members of the moon. The east was especially colored (vi — lumpan) by the rays colored red. This indicates it was the full moon. Kṛṣṇa developed more desire on this day than other days. That is indicated by the word tadā (at that time). The full moon is also the best uddīpana like the nights filled with jasmine blossoms, and is later indicted with the words “the forest was colored by the rays of the full moon.” (SB 10.29.21) Not only was the east relieved of suffering by the rays of the moon but all people were also relieved of suffering (śucaḥ) caused by the autumn sun or by mental suffering, since by the joy or sorrow of the gopīs who were the very forms of the highest śakti and the shelter of all śaktis, all people experienced either joy or sorrow. It was just like the birth of Kṛṣṇa giving joy to all. The moon and the east were like a man and his beloved, who mutually enjoy because of absolute propriety and attraction. Just as the man who has not seen his followers for a long time wipes away the tears of sorrow of his followers and anoints them with his joyful hand, the moon colored the east. “Not being seen for a long time” indicates the great longing within him. All of this indicates the arousal of Kṛṣṇa’s desire to enjoy.

 

Text 3

dṛṣṭvā kumudvantam akhaṇḍa-maṇḍalaṁ

ramānanābhaṁ nava-kuṅkumāruṇam

vanaṁ ca tat-komala-gobhī rañjitaṁ

jagau kalaṁ vāma-dṛśāṁ manoharam

Translation

Kṛṣṇa saw the unbroken disk of the full moon glowing with the red effulgence of newly applied vermilion, as if it were the face of Rādhā. He also saw the kumuda lotuses opening in response to the moon’s presence and the forest gently illumined by its rays. Thus the Lord began to play sweetly on his flute, attracting the minds of the beautiful-eyed gopīs.

 

With the appearance of his special bhāva, he began playing his flute to attract the gopīs, as if using a mantra to bewitch them. Kumut means kumuda (night lotus) according to Viśva-prakāśa. He saw a group of blossoming lotuses (kumudvantam). The gopīs later say vṛdnāvane kumud-kunda-śaśāṅkaramya: does he, whose is the subject of attractive talks worshiped by all, recall those nights in the Vṛndāvana forest, lovely with lotus, jasmine and the bright moon? (SB 10.47.43)

 

Or kumudvantam can mean he saw that everything on earth (ku) had become joyful (mud) because of the rising of the moon. He desired to enjoy because of remembering the face of Lakṣmī (ramānanābhām). “The face of the beloved is always decorated with kuṁkuma but the moon is white. How can they be compared?” The moon was red with fresh kuṁkuma. Kuṁkuma is an uddpīpana for love. The time was suitable for love. Now the suitability of the place is described.

 

The forest everywhere was colored red or made suitable for anurāga with the gentle rays of the rising moon. Or the forest was smeared (añjitam) with the rays of the moon. This is also an uddīpana. He played a sweet song (kalam). Or he played softly (kalam) on his flute.

kā stry aṅga te kala-padāyata-veṇu-gīta-

sammohitārya-caritān na calet tri-lokyām

trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ

yad go-dvija-druma-mṛgāḥ pulakāny abibhran

 

Dear Kṛṣṇa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of your flute? Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see your beautiful form. SB 10.29.40

 

The sound attracted the beautiful women (vāma-drśām) or the women with crooked glances. This is a general description of the gopīs, since they all had this nature. The sound was attractive because of the message it conveyed or because of its rāga and tāla. This was a special song since at other times the song did not cause the same response.

 

Text 4

niśamya gītāṁ tad anaṅga-vardhanaṁ

vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ

ājagmur anyonyam alakṣitodyamāḥ

sa yatra kānto java-lola-kuṇḍalāḥ

Translation

When the young women of Vṛndāvana heard Kṛṣṇa’s flute song, which arouses romantic feelings, their minds were captivated by the Lord. They went to where their lover waited, each unknown to the others, moving so quickly that their earrings swung back and forth.

 

They heard the song which increased love (which was previously present) for the Lord.

 

In the last verse the song was described as attractive. The intention of the present description of the flute is to show the intensity of the attraction. This love (anaṅga — without material parts) is a type of prema and excludes material lust completely. Or though it is without material parts it has spiritual components. The women of Vraja, having new youth, had their minds attracted or absorbed in Kṛṣṇa previously because of his attractive nature. Hearing this song they went to him.

 

Or though they belonged to groups, they desired to go unseen by others on their own because now they had lost all discrimination, being attracted to him strongly. Or they had not formed groups, but out of rivalry which manifested as part of this special prema, they went alone. Or out of haste, they could not inform their friends that they were going.

 

With their earrings swaying they came. The word “came” is used because Śukadeva had Krṣṇa within himself. Thus the gopīs came to Kṛṣṇa who was in Śukadeva. Or because of describing the event, he also participating in going, and had a vision of Kṛṣṇa appearing close to him. Or ājagmuḥ can mean “they approached him.” Or they went, giving up everything (ā). This is explained later.

 

They came where he, the player of the attractive flute (saḥ), or he who was long desired by their vows, because he was their master or source of attraction (kāntaḥ), was standing. Or kāntaḥ can mean “he who produces lasting (anta) happiness (ka).”

 

Text 5

duhantyo ’bhiyayuḥ kāścid dohaṁ hitvā samutsukāḥ

payo ’dhiśritya saṁyāvam anudvāsyāparā yayuḥ

Translation

Some of the gopīs were milking cows when they heard Kṛṣṇa’s flute. They stopped milking and went off to meet him. Some left milk curdling on the stove, and others left cakes burning in the oven.

Commentary

Three verses describe how they went to him giving up duties and local custom with disinterest in their bodies because of the agitation caused by the most attractive song, since they were eager to go there with strong determination. First giving up their designated duties is described. They were milking cows but gave up milking or the milk, and went towards the song of the flute. Some when in large groups and others went with only two or three friends, since verse 44 describes that there were hundreds of group leaders. They left because they went most eager, unable to bear delay in time. This reason for going should be given for the following verses also. Others left while boiling milking and others left while cakes were on the fire. “Others (aparāḥ)” should be understood in all the verses. Or they left the milking boiling on the stove without taking it off, and they left cakes on the stove without removing them.

Texts 6–7

pariveṣayantyas tad dhitvā pāyayantyaḥ śiśūn payaḥ

śuśrūṣantyaḥ patīn kāścid aśnantyo ’pāsya bhojanam

limpantyaḥ pramṛjantyo ’nyā añjantyaḥ kāśca locane

vyatyasta-vastrābharaṇāḥ kāścit kṛṣṇāntikaṁ yayuḥ

Translation

Some of them were serving servants and friends food, feeding milk to infants or rendering personal service to their husbands, or taking their evening meals, but they all gave up these duties and went to meet Kṛṣṇa. Others were putting on cosmetics, cleansing themselves or applying kajjala to their eyes. But all the gopīs stopped these activities at once and, though their clothes and ornaments were in complete disarray, rushed off to Kṛṣṇa.

 

The previous verse describes the gopīs neglecting milking, boiling milk and baking cakes in the evening. Some gave up other people and proper conduct, and among them, first, those who gave up regular friends and servants are described. Some, giving up serving friends and servants, went.

 

Though they were absorbed in evening duties, they got their happiness in giving up ordinary dutis, informing husbands, friends and servants.

 

Some gave up their objects of great affection whom should not be given up — feeding children milk — and left. They were feeding the nephews, not their own children, since this would a conflict with mādhurya-rasa (these gopīs had not given birth to children). Next, giving up dharma is described. Some gave up serving their husbands in the form of feeding them. They gave up eating their meal.

 

First giving up ordinary duties, though they were dedicated to dharma and chastity, was described. Some ignored their own bodies. They did not eat. This indicates that they dedicated their bodies to the Lord’s pleasure. From this it is understood that because of their absorption in prema for Kṛṣṇa, they did not distinguish between pure and impure for their bodies.

 

Some had been decorating their bodies with sandalwood. By giving up this they showed indifference to their bodies. Some were not aware of the correct limbs and put the ornaments on the wrong limbs. Previously this attitude was described as the anubhāva called vibhrama, a strong inclination to reject everything.

 

vallabha-prāpti-velāyāṁ madanāveśa-sambhramāt

 

vibhramo hāra-mālyādi-bhūṣā-sthāna-viparyayaḥ

 

When, at the time of going to meet her lover, the heroine places necklaces, flower-garlands and other ornaments in the wrong places, when agitated by the onslaught of intense passion, it is called vibhrama. Ujjvala-nīlamaṇi 11.39

 

It should be understood that their identity depended on their prema for the Lord, not on dressing. But later Kṛṣṇa himself dressed them properly. In the list starting from milking, those later in the list are considered superior for having given up things more essential for the body.

 

Or they only gave up their duties. In putting on their clothing in reverse order they gave up the customary dress. The reason is that they were all absorbed in Kṛṣṇa. They were eager (samutsukāḥ). They all went close to Kṛṣna, who is most attractive, the son of Nanda, Śyāmasundara. They did not remain far away out of shame or because of obstacles. They came close because of the great attraction. Not only did they come close to him but they came at great speed because of his attractiveness.

 

Text 8

tā vāryamāṇāḥ patibhiḥ pitṛbhir bhrātṛ-bandhubhiḥ

govindāpahṛtātmāno na nyavartanta mohitāḥ

Translation

Their husbands, fathers, brothers and other relatives tried to stop them, but they had lost all discrimination, since Kṛṣṇa had already stolen their hearts. They refused to turn back. Thus they could not be prevented.

 

Though reminded by their relatives, they lost all sense of discrimination because of attraction to the Lord. Though they were all prevented by their husbands and others, by showing them dharma and by holding their hands, they could not be stopped. They went. Why? They had lost all discrimination. Why? Because of the king of Gokula (govinda) or “he who rules over the senses.”

 

Those who were scant in materials were robbed by he who was greatest in ownership.

 

Since their minds had been internally stolen by the internal lord, who was most attractive and ruled their lives, they could not be stopped, just as a boat swept away by the current cannot be brought to the shore by persons on the boat or by the captain.

 

Their souls (ātma) had been stolen by Govinda. As a pun, they were thus without life (nivṛtta, nyavartanta). They were without purpose in living. The husbands are mentioned first since they were the chief participants in the auspicious or inauspicious actions of their wives. Then fathers are mentioned, since they had affection, and would be blamed for the irregular conduct of their daughters. Then brothers with special affection, and fear of infamy. Friends were worried about faults to the family.

 

rakṣet kanyāṁ pitaḥ prauḍhāṁ patiḥ putras tu vārdhake

 

Abhāve jātayas tv evaṁ na svātantryaṁ kvacit striyaḥ

 

Women should be protected by the father before marriage and by the husband when they are married and by the son when they are old, or the absence of these by other relatives. Women should never be independent. Yājñavalkya Smṛti 1.85

 

Four protectors are mentioned in the Bhāgavatam verse. Sons are not mentioned, since the gopīs had not given birth to sons. The order of the list is from most important to less important since the later persons have less control over the relationship. Thus the husbands were the most active in preventing them from leaving, but all were involving since they were all family members. Or in rejecting the first membes, the others feared that gopīs would take shelter of them, and thus they also prevented them.

 

Or some were prevented by husbands who were at home. Others were prevented by parents, since they were not married.

 

Text 9

antar-gṛha-gatāḥ kāścid gopyo ’labdha-vinirgamāḥ

kṛṣṇaṁ tad-bhāvanā-yuktā dadhyur mīlita-locanāḥ

Translation

Some of the gopīs, however, could not manage to get out of their houses, and instead they remained home with eyes closed, meditating upon him in pure love.

 

Though some could be prevented by such obstacles, they attained a death-like state. The special state of all of them is shown by an example. Among those in this situation, the special condition of some among them is described in three verses.

 

Some were aṁśas of Mahālakṣmī or sādha-siddhas, situated in the house. They were prevented by husbands in name only. Or because parents were sitting at the door they could not leave and meet the Lord. Or some gopīs did escape by some path. Or they escaped through holes like birds (vi).

 

They meditated upon Kṛṣna, who attracted all hearts or who was the form of the highest bliss. This is also described in SB 10.31.13. They meditated spontaneously to attain their desired goal. They thought of pastimes with Kṛṣṇa or intimate enjoyment with him. Their eyes were half-closed. Or they closed their eyes for intense meditation or out of pain. Or awareness of all else ceased (milita-locanāḥ).

Texts 10–11

duḥsaha-preṣṭha-viraha- tīvra-tāpa-dhutāśubhāḥ

dhyāna-prāptācyutāśleṣa- nirvṛtyākṣīṇa-maṅgalāḥ

tam eva paramātmānaṁ jāra-buddhyāpi saṅgatāḥ

jahur guṇa-mayaṁ dehaṁ sadyaḥ prakṣīṇa-bandhanāḥ

Translation

For those gopīs who could not go to see Kṛṣṇa, intolerable separation from their beloved caused an intense agony that burned away the pain of temporary separation. By meditating upon him they realized his embrace and experienced the bliss of a sudden internal realization of meeting him. Although Kṛṣṇa is the Supreme Soul, these girls simply thought of him as an illicit lover and associated with him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies.

 

Immediately they attained Kṛṣṇa. This is explained in two verses. By a manifestation of Kṛṣṇa’s form and qualities through meditation, they became purified of the inauspiciousness caused by pain arising from intolerable separation from their lover. They attained directly (saṅgatāḥ) Kṛṣṇa (paramātmānam), by thinking of him as their illicit lover (jāra-buddhyā), not by thinking of him as paramātmā. This means that they associated with him in the highest prema eternally.

 

Why did they give up their bodies made of guṇas? This means that they attained eternal bodies beyond the guṇas, suitable for association in prema with the Lord. They attained bodies of eternity, knowledge and bliss to associate with him. They associated with him eternally in the manner of Lakṣmī or some great śakti eternally sitting on his chest.

 

There is a speciality in associating by thinking of Kṛṣṇa as an illicit lover.

yā mayā krīḍatā rātryāṁ vane ’smin vraja āsthitāḥ

alabdha-rāsāḥ kalyāṇyo māpur mad-vīrya-cintayā

 

O fortunate ladies! Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with me at night in the forest, they attained me by thinking of my potent pastimes. SB 10.47.36

 

By mentioning that they were auspicious (kalyāṇyaḥ) and that they thought of his potency (mad-vīrya-cintayā) it is indicated that they attained him in a special way. That will be clear later.

 

The mention of intolerably sharp pain suggests pain of the greatest hell experienced for millions and millions of kalpas. Further more the words acyuta and nirvṛti suggest that the happiness they experienced just from one particle of the ocean of happiness arising from his embrace was millions of times greater than the happiness of liberation or material enjoyment of ruling earth for infinite kalpas.

 

And by relating with the Lord all vāsanās were completely destroyed (pra-kṣīṇa-bandhanāḥ). The inauspicious elements (aśubha) were particular karmas which obstructed eternal association with the Lord. They also had special beneficial karmas causing happiness (maṅgala) since the Lord submitted to their anger and pride. The destruction of karmas was caused by the eternal association with the Lord. It is understood that their fortune was less than others situated there since there was a lack of special bliss of prema just by separation and anger.

 

Or they gave up bodies even though they were made of good qualities since they did not attain Kṛṣṇa by being locked in their houses by husbands and others. They attained association with Kṛṣṇa in other, suitable bodies. Paramātmānam means he who is dearest. He was attained by thinking of him as an illicit lover.

 

Or though by meditation immediately all the locked doors (bandhanāḥ) were completely destroyed, they gave up their bodies even though they were made of all good qualities. Their beauty (bhāḥ) had been quickly (āśu) destroyed by the pain of intolerable separation from their lover. Or their fresh (āśu) beauty (bhāḥ) had been destroyed.

 

By meditation they attained unfailing (acyuta) association with him, without separation such as mayā parokṣaṁ bhajata: I disappeared. (SB 10.32.21)

 

Or the bliss from embraces was unfailing. Or by the bliss experienced by meditation resulting in embraces they gave up their bodies. Why? They had lost all aupsiciousness. Their tilaka and other ornaments were in disarray because of being prevented from leaving by husbands holding them back, or from contacting the doors or walls. They then thought that they were unsuitable to serve the Lord, having lost their beauty because of the pain and having spoiled tilaka because of the prevention.

 

Or by the bliss of embracing the Lord through meditation they did not destroy (akṣīṇa) their auspciousness. They were endowed with qualities suitable for the rāsa dance by which the unlimited happiness of love would be achieved. Even then they gave up their bodies. Why?

 

They suffered (dhūta) from the intolerable, intense pain of separation. They were thus most unfortunate (aśubhāḥ). They feared separation again, and thus gave up their bodies.

 

Or they quickly (āśu) lost (dhūta) their intelligence (bhāḥ) because of the intense pain. Thus they immediately gave up all hope (bandhanāḥ), thinking “I will attain the rāsa dance only by giving up my body.” Otherwise it would have been inappropriate to give up living personally in Vraja, in Vṛndāvana. The fortune of the gopīs who lived in Vṛndāvana was greater than theirs. Since the unhappiness of separation can only be removed by permanent association with the Lord, these gopīs are praised for being discontented with their particual bhāva. By the appearance of special prema, special bliss arises. This is discussed in Bhāgavatāmṛta.

 

Or they made their bodies disappear. Or they attained attachment to Paramātmā by thinking of him as an illicit lover. They destroyed the inauspicious world of three miseries by the intolerable pain of separations since that pain was actually a constituent of the deepest prema for the Lord (which gives bliss). They were auspicious for the world because they nourished it (akṣīṇa) by their bliss from embracing the Lord through meditation. The meditation produced auspiciousness for the world since it increased its happiness. In that condition they gave up their bodies made of the conditions at that time (guṇamaya) — reserve before the elders, steadiness, softness, honesty, ignorance of how to leave the house, being bound inside the house, while desiring to leave. They gave up that body only. Similarly in matters of creation, Bramā gave up his bodies in the sense of giving up certain bhāvas related to creation. That is explained in the Third Canto. Thus they destroyed the obstacles. On other days they had obstacles in attaining pastimes with the Lord internally and externally such as honesty and pain. On that night by the bliss of his embrace through meditation, they attained liberation. It is said later that they attained him. (SB 10.47.37)

 

By bhakti or prīti one attains Vaikuṇṭha. The Lord is controlled by prema. By special prema, by thinking of the Lord as an illicit lover one attains union with the Lord in Vraja as his eternal lover. That is the conclusion. With the manifestation of such love the rāsa dance is to be relished by all completely. That is the conclusion.

 

Text 12

śrī-parīkṣid uvāca

kṛṣṇaṁ viduḥ paraṁ kāntaṁ na tu brahmatayā mune

guṇa-pravāhoparamas tāsāṁ guṇa-dhiyāṁ katham

Translation

Parīkṣit Mahārāja said: O sage, the gopīs knew Kṛṣṇa only as their lover, not as the Supreme Brahman with no qualities. So how could these girls, their minds absorbed in his qualities, give up their spiritual qualities and take another body?

 

Parīkṣit means he who, endowed with wealth (śrī), examines others. He asked for the benefit of others, not out of ignorance, not out of doubt.

 

The gopīs knew Kṛṣṇa only (param) as their husband, or as a beautiful person (kāntam), or only as their illicit lover. With their intellects focused on his qualities (guṇa-dhiyām) like beauty, sweetness, skill and compassion, not on tattva, how could they destroy saṁsāra (guṇa-pravāha)? How could they get liberation, the crown jewel of human goals? Tam eva viditvātimṛtyum eti: knowing that, one achieves immortality. (Śvetāśvatāra Upaniṣad 3.8) One destroys saṁsāra by knowing the truth (tattva) about the Lord. Liberation is rare, being the best of all. Or the lover of the gopīs would also have to consider what was mentioned in the scriptures about liberation.

 

Or they knew Kṛṣṇa as the dearest, most attractive lover (param kāntam). Thus their minds were absorbed in his qualities like beauty, sweetness, skill and anurāga, not his svarūpa. How could they, the dear lovers of the Lord, who are served by devotees who deride liberation, attain utterly useless liberation? How could they attain liberation when they considered it most insignificant?

 

O omniscient sage (mune)! You know all about this. You can remove the doubt.

 

nātha yoni-sahasreṣu

 

yeṣu yeṣu bhramāmy aham

 

tatra tatrācyutā bhaktir

 

acyutāstu dṛḍhā tvayi

 

Wherever I may wander, O master, among thousands of species of life, in each situation may I have firmly fixed devotion to You, O Acyuta. (Viṣṇu Purāṇa)

 

nāhaṁ brahmāpi bhūyāsaṁ tvad-bhakti-rahito hare

 

tvayi bhaktas tu kīṭo ’pi bhūyāsaṁ janma-janmasu

 

I do not aspire to take birth as a Brahmā if that Brahmā is not a devotee of the Lord. I shall be satisfied simply to take birth as an insect if I am given a chance to remain in the house of a devotee. Nārāyaṇa-vyūha-stava

 

Since the devotees pray for birth in order to increase bhakti, it is improper to stop saṁsāra characterized by birth. Giving up a material body meant for nourishing bhakti out of disgust to accept a spiritual body is not proper. They were aware of his spiritual qualities (guṇa-dhiyam). How could they give up their bodies having a host of qualities like beauty (guṇa-pravāha) which satisified the Lord? They would have to consider their bodies unsuitable for the Lord’s service. Or they gave them up because of unbearable suffering. But it was not proper to give up those bodies.

 

Or though their minds were absorbed in Kṛṣnā’s qualities like his beauty and fragrance or the rāsa dance (guṇa-dhiyām), how could they give up the recurrence or ever freshness of special good fortune of the rāsa dance, or living in Vraja, in Vṛndāvana like other gopīs (guṇa-pravāha)? What could be accomplished by giving up bodies filled with all good qualities pleasing to Kṛṣṇa? Or if they decided to give up their bodies out of lack of intelligence, how could that really occur, since their very natures were in such bodies?

 

Text 13

śrī-śuka uvāca

uktaṁ purastād etat te caidyaḥ siddhiṁ yathā gataḥ

dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ

Translation

Śukadeva Gosvāmī said: This point was explained to you previously. Since even Śiśupāla, who hated Kṛṣṇa, again achieved his spiritual body as an associate by thinking of him, then what to speak of the Lord’s dear devotees.

 

Śukadeva was like parrot endowed with wealth (śrī-śukaḥ), and spoke a little unclearly out of anger. This should also be considered concerning later verses. He knew that Parīkṣit understood his words very well but using his question as an oppoenrtunity, directing himself to sceptics, he answered as if in anger.

 

Śiśupāla hated Kṛṣna, the most beneficient, since he gives power to the senses to operate (hṛṣīkeśam), or how is most beautiful, having hair (keśa) shining like rays or like fine grass (hṛṣī).

 

Though he hated such a Kṛṣṇa, Śiśupāla attained a spiritual body of eternity, knowledge and bliss. Or he achieved liberation, attaining again a body of an associate, which he desired. Previously I related that to you in the Seventh Canto. What then can be said about attaining liberation for the gopīes dear to the son of Yaśoda, who was as if reborn under the axel of the cart (adhokṣaja)?

 

They accepted giving up their bodies out of fear of separation from their beloved, though this is not desired by the devotees.

 

There is another meaning. Śiśupāla achieved his desired perfection. But the gopīs dear to Kṛṣṇa attained eternal union with him because of fear of separation. What else can be said? Thus giving up their bodies out of fear of pain in separation is rejected.

 

Śiśupāla achieved perfection after three births according to the curse of the Kumāras. What then can be said of the gopīs achieving perfection by being dear to Kṛṣṇa? They attained spiritual bodies of eternity, knowledge and bliss, not merging in Brahman with no forms. The gopīs achieved that perfection. They accepted giving up their bodies out of fear of separation, caused by intense prema.

 

It was said that devotees find it unsuitable to accept a body beyond the guṇas. That is a particular bhāva, by thinking with humility. The great devotees, not considering this the highest, are not too pleased with it since it lacks special transformations of prema. But it is not a fault for the gopīs whose minds were highly elevated with affection.

 

There is a third meaning. Though he hated the Lord, Śiśupāla attained his goal of again being the Lord’s associate. He attained the Lord in his general form as bhagavān (hṛṣīkeśam). But the gopīs attained him in a special form (adhokṣaja). They, endowed with the the sweetest prema (priyāḥ) for Kṛṣṇa, the avatarī with great sweetness, attained the perfection of pastimes of prema in Vraja, like other gopīs. I said that they gave up their bodies, but you can understand the real meaning.

 

Text 14

nṛṇāṁ niḥśreyasārthāya vyaktir bhagavato nṛpa

avyayasyāprameyasya nirguṇasya guṇātmanaḥ

Translation

O King, the Supreme Lord is inexhaustible and immeasurable, and he is untouched by the material modes because he is their controller. His personal appearance in this world is meant for bestowing the highest benefit on humanity.

 

By any relationship with the Lord all people attain the Lord, or a special bhāva, practiced with desire, by the power of the Lord. This is expressed in two verses. The Lord appears (vyakatiḥ) in the world to give bhakti (niḥśreyasa) or to give the goal of liberation (niḥśreyasa), bhakti, or to give the goal of bhakti, prema

 

The Lord appears in order to give the highest benefit, because he is bhagavān. He does not appear to kill Kaṁsa, since by moving his brow he can destroy millions of universes.

 

O king! Kings like you go here and there to benefit mankind. Bhagavān is described by four words. He does not decrease even by giving himself (avyayasya). Why? He is all pervading (apremeyasya). Why? He is beyond the guṇas (nirguṇasya). Why? He is the cause of the guṇas of māyā (guṇātmanaḥ).

 

Or the Lord is born (vyaktiḥ) in order to give benefit. Nothing would happen without him. He is devoid of changes like birth (avyayasya). He is unlimited (aprameyasya). The cause of being born inspite of being unlimited is that he manifests unlimited qualities such as compassion (guṇātmanaḥ).

 

“What is the Lord’s goal?” He performs pastimes which cannot be understood (aprameyasya). Why? Though he is without guṇas, he is the shelter of guṇas. He is not contaminated by the guṇas, being beyond the guṇas. Because he has guṇas or qualities he has love pastimes with the gopīs. “You should say that he appears to please us.” He is the origin of qualities of people beyond the guṇas. By the rāsa dance the universe, attaining the highest prema, became endowed with all good qualities. This will be revealed later in the conversion between Parīkṣit and Śukadeva.

 

Text 15

kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva ca

nityaṁ harau vidadhato yānti tan-mayatāṁ hi te

Translation

Persons who constantly direct their lust, anger, fear, protective affection, and feelings of impersonal oneness or friendship toward the Lord are sure to attain realization of him.

 

If people somehow direct themselves even with lust etc. (eva) to the Lord who attracts all hearts or who removes all faults (hareḥ), they attain realization of him. Or persons like the sages of Daṇḍakāraṇya by kāma and the Keśi and Kaṁṣa by hatred, attained the Lord.  Te (your) can also modify harau: they direct themselves in hatred to your Lord. Another version has vidadhate.

 

Hi means certainly. They become fixed in the Lord (tan-māyatām) or they attain sārūpya. By practicing (nityam), they attain absorption in the Lord. If they only concentrate on the Lord occasionally, by that lack of absorption they would not quickly attain the Lord. There are two forms of sārūpya: one for the devotee and the other for the nondevotee. For the devotee sārūpya gives happiness and for the nondevotee it gives destruction of suffering only. The devotee attains Vaikuṇtha and the nondevotee attains siddhaloka (merging in Brahman).

 

 Or the Lord appears in order to benefit humanity. This verse explains how he does this. Those who direct lust etc. to the Lord attain absorption in him. One version has vā with sauhrḍam. As with friendship, so by hatred etc. one can attain absorption in the lord.

kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ

āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ

 

Just as by vaidhi-bhakti one can attain one’s spiritual goals, many persons have attained suitable forms after asorbing their minds in the Lord out of lust, hatred, fear, and family relationships filled with affection, and after giving up absorption in enmity of the Lord (in the case of hatred and fear). SB 7.1.30

 

By external vision, the gopīs could be said to have kāma with Kṛṣṇa as an illicit lover.

 

Or all are grouped together simply to express absorption in the Lord, but there is a greatly different in the result for the different persons. This is described in Bhāgavatāmṛta and Bhakti-rasāmṛta-sindhu. The great devotees also clearly describe the differences. This will be explained later in the appropriate place.

 

Text 16

na caivaṁ vismayaḥ kāryo bhavatā bhagavaty aje

yogeśvareśvare kṛṣṇe yata etad vimucyate

Translation

You should not be so astonished since he is Bhagavān, unborn, the unborn master of all masters of mystic power, endowed with the complete manifestation of qualities, and liberates this world.

 

Others may be astonished, but you should not be, since from the time in the womb you have known the glories of the Lord. Śukadeva uses the word bhavatā out of respect. The reason why there should be no astonishment is given. He is endowed with unlimited qualities (bhagavati). “How then was he born in the womb of Devakī?” He is actually unborn. He is not born like the jīvas but by his own will, out of affection for his devotees. Because he is endowed with all powers he is the master of all masters of yoga. Among the different forms, Kṛṣṇa, the complete manifestation of all qualities, has made his appearance.

 

“Then how does he appear to be the son of Devakī?” He is the lord of lords who are able to easily to what is most difficult to do (yogeśvareśvare). Appearing by his own will, by his special śakti, he becomes the son of Devakī. It is because of his acintya-śakti, because he is Kṛṣṇa, parabrahman in human form, or because he is famous as the ocean of sweetness with inconceivable, infinite glories. Or he is the supreme Lord (bhagavate), without material birth like jīvas (aje). He appears by his mercy. Therefore he is the lord of the bhakti-yogīs like Nārada, to be served with devotion, since he is a special manifestioan of bhakti.

 

Or he is the lord of those having great, astonishing powers, since he displays the most astonishing, unlimited powers. And still he is Kṛṣṇa, the joy of Gokula. Because of him (yataḥ) this world of moving and nonmoving beings, though without sādhana, just by his will, by some relationship, is especially liberated — they attain Vaikuṇṭha. This indicates that the trees and creepers of places like Indraprastha would attain Vaikuṇṭha. Kuntī says:

ime jana-padāḥ svṛddhāḥ supakvauṣadhi-vīrudhaḥ

vanādri-nady-udanvanto hy edhante tava vīkṣitaiḥ

 

This thriving land, filled with ripe herbs and fruit-laden trees, forests, mountains and rivers, has grown prosperous by your glance. SB 1.8.40

 

The word suvṛddhāḥ (ever increasing) indicates that they were qualified for Vaikuṇtha.

 

Or “Since it is very difficult to attain the Lord by sacrifices, yoga and other processes, how can he be attained just by lust or hate?” Nothing is astonishing for the Lord. Even liberated souls should not reject hearing about the rāsa dance, thinking it is filled with material lust.

 

Rather the topic is honored at all times as the highest result by devotees for attaining the highest perfection. This confirms the conclusion previously stated on this topic.

 

Or because of good fortune as gopīs of Kṛṣṇa, these gopīs, destroying all obstacles, in that body immediately attained Kṛṣṇa’s association and the rāsa dance. Placed in their houses by their husbands, being bound by ropes (Verse 9) they were not able to leave. Thinking of participating with Kṛṣṇa in the rāsa dance, they destroyed their bondage of ropes by the power of meditation. By meditation they gave up their bodies bound with ropes by their husbands (guṇamaya). They each thought, “I am not bound up, but free.” Giving up bodies refers to giving up ways of thinking as in the case of Brahmā giving up various bodies at the time of creation. By meditation they freed themselves from the ropes or from the locked doors. In this sense, they gave up their bound up bodies. They then associated with the son of Nanda, though he was also Paramātmā, because of thinking of him as their illicit lover (jarā-buddhyā). Or because he was most dear (paramātmānam) they thought of him as their lover. Otherwise they could not realize him as most dear. This was accomplsiedh by the power of meditation. They made the suffering of material existence insignificant by the intense, intolerable pain of separation and they made the happiness of material existence insiginificant by the happiness of Kṛṣṇa’s embrace.

yā mayā krīḍatā rātryāṁ vane ’smin vraja āsthitāḥ

alabdha-rāsāḥ kalyāṇyo māpur mad-vīrya-cintayā

 

O fortunate ladies! Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with me at night in the forest, they attained me by thinking of my potent pastimes. SB 10.47.37

 

The meaning of the above verse is this. They remained in Vraja (āsthitāḥ) because they were tied up by their husbands. Still by the power of thinking of me, they attained the rāsa dance.

 

Parīkṣit then asks, “How did they give up the bondage of ropes (gunoparama) by thinking of Kṛṣṇa as their lover with qualities, not being beyond qualities? Śukadeva answers. Just as by meditation one becomes free from the bondage of saṁsāra, by special meditation the gopīs became free from the bondage of ropes. What can be said? Even those who hate the Lord can attain their goals.

 

Text 17

tā dṛṣṭvāntikam āyātā bhagavān vraja-yoṣitaḥ

avadad vadatāṁ śreṣṭho vācaḥ peśair vimohayan

Translation

Seeing that the girls of Vraja, attracted by his flute, had arrived, Kṛṣṇa, the best of speakers, greeted them with charming words that bewildered their minds.

 

He saw the women of Vraja, agitated, attractred by his flute (tāḥ). They were all at the age of new youth. Or he saw the women who should have remained in Vraja and should not have gone out of their houses. And they also came close to him. They did not remain at a distance out of shyness. He spoke to them with words like “Welcome.” (SB 10.29.18) He spoke words with playfulness (peśaiḥ), stealing their hearts to the extreme (vimohayan), in order to increase the desire in their hearts. That will be clear later.

 

“How could he bewilder them just by skilful words?” He was the best among poets like Vyāsa or eloquent speakers like Brahmā with four heads. He was filled with all powers (bhagavān).

 

Or he spoke with some deception of words (peśaiḥ). He was skilful at cheating: his words could be interpreted in two contrary ways — as indifferent or requesting association. Though he showed support for dharma, he had a desire to enjoy. Thus he strengthened the gopīs’ love for him through those words, since he was the best speaker.

 

Or his desire to enjoy with them was evident in SB 10.29.1 and 3. But he hid that and bewildered them with words about dharma, though his mind was otherwise, and with words whch had a different meaning since they could not discern the true meaning of his words. Actually he bewildered them by the beauty or skill of his words, not by an inappropriate bhāva.

 

Or though the women of Vraja, and those who were there now were endowed with natural prema for him, and thought they had come close to him now, though he saw them, though he knew their love since he was Bhagavān, he confused them by speaking deceptive words. Why? He was the best among those who speak skillfully with jokes. He bewildered them as a joke.

 

Or he spoke with skilful words so that they would hear him. Or he bewildered them with his beauty and then spoke. Why? They did not speak (avacaḥ) out of shyness. He spoke to get bliss from hearing their answers since he was the best among those skillful at word play. He thus enjoyed hearing their skillful words. All of this was for the purpose of increasing his and their bhāva.

 

In writing the meaning of the words of he who is most skilful spoken to the gopīs worthy of worship for their skill, they and he are my only goal. I have no other shelter.

 

Text 18

śrī-bhagavān uvāca

svāgataṁ vo mahā-bhāgāḥ priyaṁ kiṁ karavāṇi vaḥ

vrajasyānāmayaṁ kaccid brūtāgamana-kāraṇam

Translation

Kṛṣṇa said: O most fortunate ladies, welcome. What may I do to please you? Is everything well in Vraja? Please tell me the reason for your coming here.

 

Same

 

First he speaks politely, showing external indifference. Your coming is very auspicious. Or, have you come comfortably here? O fortunate women with husbands (mahā-bhāgāḥ)! What could I do to please you? It is not possible for me to do anything. Or, what can I do for you, please order me. By treating you married women nicely, I gain special merits in dharma. Previously he said the same thing to the brāhmaṇas’ wives with reverence. Svāgataṁ vo mahā-bhāgā āsyatāṁ karavāma kim: Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? (SB 10.23.25) But he showed indifference, stating “I can do nothing.”

 

Now however, by using the words priyaṁ kim, he indicates his own longing. On seeing them come, he was actually most pleased and thus welcomed them. He called them most fortunate because they came there with depending only on him alone, giving up everything else. The phrase mahā-bhāgāḥ indicates that he recognizes the greatness of their prema, on thinking of their sentiments, since he is dependent on his dear devotees. Bhāgāḥ means “worshippers” in this context. By saying priyam he indicated that he was controlled by their prema. This was natural, though he was skilful at bringing his devotees under his control since he was the crest jewel of cleverness. In this way the real meaning of his words can also be understood in later verses that he speaks.

 

In this verse Kṛṣṇa then uses joking words. Using polite words in the beginning of his speech, he showed his qualification to speak to an assembly of people. Seeing that they had all gathered at one time with devotion, he then inquired deceptively as if being fearful and respectful. Is everything well in Vraja? “O lion of cleverness! If there were some problem the cowherds would have come here.” He then speaks arrogantly with false anxiety. “There must be some problem concerning women for some of the cowherds. Please tell me the cause or goal in your coming here.”

 

Or seeing them standing there without answering out of shyness, unable to understand his intentions, indicating that they did not speak because of some inauspicious lamentation that should not be heard, to change the topic he asks as if puzzled, “Is everything well in Vraja?” But it should be understood that all the worry is just a deceptive show. Seeing the gopīs not speaking and smiling, acting as if he were pacifying them, he says shyly “Please say the reason for you coming since I cannot understand it .” It was already explained that each of his words is filled with indifference and prayer. The indifferent aspect of his words was explained. The prayerful aspect will now be described. It will also be described in subsequent verses.

 

O most fortunate women! You are fortunate because of the moonlight, the forest, your beauty and favorable followers. In the form of questions, he step by step makes his request. Have you come here with ease? He makes his request: what actions can I perform to please you? I request to do what is most dear to your hearts. When they did not reply, he again requested gradually by saying “Is everything well in Vraja?” He again requests “Please tell me why you have come. Do not be shy.”

 

Text 19

rajany eṣā ghora-rūpā ghora-sattva-niṣevitā

pratiyāta vrajaṁ neha stheyaṁ strībhiḥ su-madhyamāḥ

Translation

This night is quite frightening, and frightening creatures are lurking about. Return to Vraja, slender-waisted girls. This is not a proper place for women.

Commentary

Fearing their skill at arguing, Kṛṣṇa emphasizes the fearful nature of the night (eṣā). It is not proper for women of good families to come to the forest at night. “It is not a fault to come in a group, and how can there be a fearful night in Vraja?” But the night is full of darkness (ghora-rūpā). And this is not Vraja, since here you have no help, whereas in Vraja there is help. And it is completely filled with wild animals. Therefore return to Vraja. And do not delay. It is not proper to stay here. “But Kṛṣṇa, how can you stay here?” You are women. Men are not weak like women. O women with slender waists! It is not proper for beautiful women with good qualities to remain here according to the logic of “Where there is beauty there are good qualities.”

 

Or the gopīs say, “O king of rasikas! You, like us, have gathered here for play. We have come to gather flowers.” Fearing they would say this, he speaks. The night is dark. This is not in Vraja and at night, not in the day. “What fault is there in performing the rāsa dance?” But it is dark. “O lotus-eyed Kṛṣṇa This night is filled with moon light.” It is filled with wild animals.

 

Or he says, “You as a group should enjoy the night with your husbands. I alone cannot act properly with so many women.” O most fearful boy! We are not afraid of wild animals. “But you beautiful women will be fearful of those who are stronger.” Actually he speaks in this way to reveal the love that that gopīs have for him and to increase longing by joking.

 

As a pun, the meaning is as follows. Do not return to Vraja since the forest is frightening. This full moon night colors all people. No one should go back, since it is dark and filled with wild animals. You should stay near me, since I am strong.

 

Or this night is not dark since the darkness has been removed by the moon light. Since Vṛndāvana by its nature is without darkness or fear, and the night has become like day because of the moonlight, and the night is served by the cuckoos, bees and other peaceful animals. Or, the night gives great fear because of evil elements but that is now transformed since it is served by me, who am strong (sattva). This produces fear in all others. He says this to pacify the gopīs. Seeing the gopīs remaining in the back listening to his words and returning his smile, he again spoke. Do not return to Vraja. Remain here. It is suitable for women like you to stay here. Since you are most beautiful with thin waists, it is proper to stay near me.

 

Text 20

mātaraḥ pitaraḥ putrā bhrātaraḥ patayaś ca vaḥ

vicinvanti hy apaśyanto mā kṛḍhvaṁ bandhu-sādhvasam

Translation

Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly searching for you. Don’t cause anxiety for your family members.

 

“O lion among men! By being close to you, the strongest, why should we fear?” Fearing such a response he answers. Mothers are mentioned first because of their great affection. But they cannot wander about in the forest much. Thus fathers are mentioned. They will search out of affection and fear of defamation of the family. Without differentiation of married women, if mothers and fathers are lax, then persons who act like sons will search, because of shame at the fault of their “mothers.” They may not search to hide the illicit act of their mothers or to avoid seeming to be too bold, or being very young, would not be able to wander in the forest. Brothers would then search out of great affection. They may also desist out of shame or for other reasons. The husbands would then search, because they share the faults of their wives. In the list the later ones mentioned are more excellent for searching. Among them the husbands would necessarily come.

 

Or some mothers which search for some daughters, some fathers would search for their dauthers etc. according to who was in the house. Or for any of the reasons mentioned, in some cases mothers would search, or in some cases fathers would search. All of them, not seeing the women in the house or forest, would seach, going here and there. Hi indicates conjecture.

 

If they should come here and see you at my side, you and I would have shame and fear. Do not create fear for me or you family members by staying here.

 

Or “O knower of the great mantra! They will not come to this inaccessible forest. Even if they come they will not see us.” He then speaks in response. Do not create worry for your relatives who are in anxiety about your safety from tigers and other animals, when they realize you are not at home. You should return home out of affection for them. Sādhavo bandhu-vatsalāḥ: cultured people are affectionate to relatives.

 

Or not seeing me (mā), they will search only for you (vaḥ). “O fearless lion! Let them search and let them find us. So what?” You have produced (akṛdhvam) fear in your relatives. The past tense is used to indicate that it would necessarily happen. If you do not return, you will be known as independent and full of fault.

 

Or “O person with great vows! Being at your side, we will not have fear.” Fearing such a statement he speaks while closing his eyes and gesturing. (verse 19) Women should not remain here (iha) at my side. I avoid association with women since I am a brahmacārī from childhood. Even if they are young or old, association with women should not occur. But you have arrived at the age of new youth. O beautiful women!

 

“You are really deceptive. You associated with us in your homes many times.” In the lonely forest (iha) at this time in the evening, there is fault. He makes a face. By association with you I will be defamed. You must go away. “O famous one! No one will know. Do not fear defamation.” But your mothers and fathers will search for you. (present verse) Certainly they will come and see you. Do not create fear in my friends by having me break my vows.

 

Or your (vaḥ) mothers and fathers, fearing that you have left the house and come to me, and not seeing me anywhere, being close by, will search. Coming here, seeing me with you, you will produce fear for my friends who will be angry with you for destroying my fame.

 

Actually he spoke in this way, instilling fear of their elders, to take them far away to a secret place.

 

Or by a play on words, he made them lose fear of their relatives, with indifference to them.

 

Hi means certainly. As if blind, they will search and not see you, though they will look in many places. That is certain (eva).

 

Or hi means although. Though they will not see you will they find you? No. Do not have fear from relatives. Be indifferent to them.

Texts 21–22

dṛṣṭaṁ vanaṁ kusumitaṁ rākeśa-kara-rañjitam

yamunānila-līlaijat taru-pallava-śobhitam

tad yāta mā ciraṁ goṣṭhaṁ śuśrūṣadhvaṁ patīn satīḥ

krandanti vatsā bālāś ca tān pāyayata duhyata

Translation

Now you have seen this Vṛndāvana forest, full of flowers and resplendent with the light of the full moon. You have seen the beauty of the trees, with their leaves trembling in the gentle breeze coming from the Yamunā. So now go back to the cowherd village. Don’t delay. O chaste ladies, serve your husbands and give milk to the crying babies and calves.

Commentary

When the gopīs out of anger mixed with love glanced elsewhere, Kṛṣṇa interpreted that glance in another way. The two verses are connected. By glancing away in anger, you have seen the forest with flowers. Looking upwards you have seen it lit by the moon. Looking towards the Yamunā you can understand that the leaves tremble from its breezes.

 

Or, “We are indifferent to our relatives, since we have disobeyed their bewildering orders. Then why should we have fear?” He answers with these verses. But what is the purpose of coming here at night with such effort? Craftily, he meditates for a moment and then says, “Ah! I understand. By good fortunate you have come to see the beauty of my Vṛndāvana in the night. That is fine. Now you have done so.” With his finger he points out everything. “You have seen the flowering trees, colored by the moon, trembling in the breeze of the Yamunā.” The real meaning is as follows: your love will increase by seeing the forest in this condition.

 

Another meaning of verse 21 is as follows. Not only are you free from fear at this place, but in this place you can find real happiness. He points out the uddīpanas for love personally. You have seen the forest endowed with all qualities. Therefore, do not return to the village.

 

Since you have fulfilled your desire of seeing the beauty of the forest (tad), do not delay and go to the village (goṣṭham) roaring (ghoṣayati) with the sounds of cows and songs while churning the yogurt. Or, go to the place where the cowherds live, where everyone makes a living by herding cows. Ghoṣam is sometimes seen instead of goṣṭham. It is proper that all of you go there, since you are cowherd women. Do not delay to serve your husbands, since you are all chaste (satīḥ). Otherwise you will not be considered faithful to them. It is not proper to remain with me though I am the Supreme Lord.

 

The gopīs say, “We should give up husbands who hate and cannot tolerate our service to you, who are most worthy of service. Worshipping your lotus feet, we reject service to our husbands completely.” Fearing such a response, Kṛṣṇa again speaks, taking shelter from the viewpoint of compassion, to produce pity for the children and calves who are crying. You must feed the calves and milk the cows for the children. The cows out of affection show trust when you come close to them.

 

The truth is this. Gopāla-tāpanī Upaniṣad says sa vo hi svāmī bhavati: Kṛṣṇa is your husband. Brahma-samḥitā says śriyaḥ kāntāh kāntaḥ paramapuruṣah: there are many gopīs and one lover, Kṛṣṇa. The ten syllable mantra and the śruti and smṛti statements also show that these gopīs were the wives of Kṛṣṇa. Bhāgavatam says kṛsṇa-vadhvaḥ: they are the wives of Kṛṣṇa. (SB 10.33.9) It is not possible that these supreme Lakṣmīs could marry anyone else. The gopīs’ perception that they were married to others was arranged in order to increase their longing for Kṛṣṇa. Just as Kṛṣṇa took shelter of yogamāyā for the rāsa dance (SB 10.29.1), so the perception that they were married to others arose from yogamāyā. By making false forms of the gopīs, he fooled the cowherds who thought that they were husbands of the gopīs.

 

nāsūyan khalu kṛṣṇāya mohitās tasya māyayā

 

manyamānāḥ sva-pārśva-sthān svān svān dārān vrajaukasaḥ

 

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

 

Since the real gopīs had no intimate relations with their husbands, they did not have children. The children mentioned in this verse are children belonging to their brothers and others. They treated these children as their sons and thus protected them. In the following verse as well, the word “son” is used to indicate Kṛṣṇa’s son Samba, though in the verse he is mentioned as Balarāma’s son (sa-sūtaḥ):

 

pratigṛhya tu tat sarvaṁ bhagavān sātvatarṣabhaḥ

 

sa-sutaḥ sa-snuṣaḥ prāyāt suhṛdbhir abhinanditaḥ

 

Balarāma, chief of the Yādavas, accepted all these gifts and then departed with his “son” (actually Kṛṣṇa’s son) and daughter-in-law as his well-wishers bid him farewell. SB 10.68.53

 

Since they did not have breast milk, they fed their brothers’ children cow milk (tān pāyayata). In verse 6 of this chapter, it was said that some gopīs were feeding the infants milk. This does not mean that they fed their own children their breast milk, but rather that they were feeding other children cow milk. If these babies had been children born from their wombs, these women would have improper for them to be leaders in the dancing and singing in the rāsa dance. The rasa of that dance would have been destroyed. The sons who went looking for these gopīs in the forest in the night must have been much older, and thus their mothers must have been middle-aged. The gopīs were thus not the mothers of the sons mentioned in this chapter. Vaisampāyana says yuvatī gopakanyāś ca rātrau samkālya kālavit: Kṛṣṇa met with the young daughters of cowherds in the night. And Śukadeva has described the gopīs who came as the most beautiful uddīpanas for the dance. Remembering the beauty of these gopīs as ālambanas along with the uddīpana of the night with the moon, Kṛṣṇa decided to perform the rāsa dance (SB 10.29.1). Śukadeva also states that they were younger than Kṛṣṇa.

 

tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ

 

madhye maṇīnāṁ haimānāṁ mahā-marakato yathā

 

A tumultuous sound arose from the armlets, ankle bells and waist bells of the gopīs as they sported with their beloved Kṛṣṇa in the circle of the rāsa dance. SB 10.33.6

 

vyarocataiṇāṅka ivoḍubhir vṛtaḥ: among the assembled gopīs , the infallible Lord Kṛṣṇa appeared just like the moon surrounded by stars. (SB 10.29.43) Taḍita iva tā megha-cakre virejuḥ: Kṛṣṇa’s young consorts shone like streaks of lightning in a mass of clouds. (SB 10.33.7)

 

Thus when Kṛṣṇa directly says that they have children, he is joking, not finding fault in them. Joking is evident when it is said that he bewildered them by his clever words. Prahasya sa-dayaṁ gopīr ātmārāmo ’py arīramat: joking with the gopīs he enjoyed with them. (SB 10.29.43) Thus the present verse when he speaks of children is a joke, using imaginary words. If the words were true and thus critical of the gopīs, the greats distaste in rasa would arise, just as it would be unsuitable to criticize water and then drink it. Poets accept proper behavior in the hero. Thus the supreme hero Kṛṣṇa who appeared for showering the most excellent rasa of his pastimes, praised by the greatest poets, would not act in such bad taste.

 

anugrahāya bhaktānāṁ mānuṣaṁ deham āsthitaḥ

 

bhajate tādṛśīḥ krīḍa yāḥ śrutvā tat-paro bhavet

 

When the Lord assumes a humanlike body to show mercy to his devotees, he engages in such pastimes as will attract those who hear about them to become dedicated to him. SB 10.33.36

 

evaṁ śaśāṅkāṁśu-virājitā niśāḥ

 

sa satya-kāmo ’nuratābalā-gaṇaḥ

 

siṣeva ātmany avaruddha-saurataḥ

 

sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ

 

Although the gopīs were firmly attached to Lord Kṛṣṇa, whose desires are always fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to perform his pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs. SB 10.33.36

 

Thus the husbands were apparent only and the “sons” were sons of others.

 

Another meaning of verse 22 is as follows. Therefore since you have no fear of relatives and all ingredients and beauty of the forest are present, do not go quickly. If you go, go only after great delay, after the end of night. The word ca indicates that mā (do not) should be applied to the other verbs in the sentence. O chaste women! Do not serve your husbands and do not go there. He jokes in order to destroy the happiness of their independent decisions. The calves and children are not crying. Therefore do not feed them. This also indicates their independent nature.

 

Text 23

atha vā mad-abhisnehād bhavatyo yantritāśayāḥ

āgatā hy upapannaṁ vaḥ prīyante mayi jantavaḥ

Translation

On the other hand, perhaps you have come here out of your great love for me, which has taken control of your hearts. This is of course quite commendable on your part, since all living entities possess natural affection for me.

 

On seeing that the gopīs had become angry, Kṛṣṇa then further agitated them by giving a general example of living entities in order make them return home. On the other hand, instead of coming to see the beauty of the forest, perhaps you have come out of general affection for me, not because of attraction between a woman and man. He shows great indifference. You come out of affection for me because (hi) all living beings show affection for me. By directly mentioning affection he dilutes its force. He uses the word bhavatyaḥ to indicate great respect for them. Or, he fears the gopīs would say “We have given up our relatives, so why mention them at all.” In response Kṛṣṇa speaks the verse, praising himself.

 

Actually he shows indifference in order to increase their love by his skilful play. Another meaning of the words is as follows. Though you have come with some other goal, please take rest for a moment at my request. Out of great rati for me you have come. If so, that is very suitable since all beings have affection for me. What then to speak of you who have such love for me. He addresses them as bhavatyaḥ out of respect for their prema. Now please enjoy with me as you wish.

 

Text 24

bhartuḥ śuśrūṣaṇaṁ strīṇāṁ paro dharmo hy amāyayā

tad-bandhūnāṁ ca kalyāṇaḥ prajānāṁ cānupoṣaṇam

Translation

The highest religious duty for a woman is to sincerely serve her husband, behave well toward her husband’s family and take good care of her children.

 

Serving is dharma and if it is done purely or according to dharma it is excellent (para). Hi means certainly. One should serve relatives, mothers in lawa and fathers in law. After that (anu) one should take care of others — children, servants and sons. That is also dharma. If it is done purely, it is excellent (para). The two words ca indicate that the service and take care are equally important. O chaste women (kalyāṇyaḥ)! You should do this. Or O women who can see what is auspicious! You should do this. He incites them with a cheating intention.

 

Or it is good that you have come, but I am to be obtained only by the highest dharma and not otherwise. Making them understand by a gesture of teaching them, he then recites this verse. It is actually a joke, said with anger, since what is stated is not the highest dharma.

 

There is another meaning, also a joke. The Lord is attained by bhakti with śravaṇa etc. culminating in prema, which makes artha, dharma, kāma and mokṣa insignificant. He cannot be attained by serving husbands etc. Thus the statement about the highest dharma in the verse is a joke. Sarva-dharmān parityajya: give up all dharmas. (BG 18.66)

 

There is another meaning. The highest dharma is not only serving the husband but also his friends like me. Or o highest devotees (kalyāṇyaḥ)! That is the highest dharma for other, materialistic women, not for you, the best of all women. Those who practice bhakti have no respect for svadharma. Tyaktvā svadharmaṁ caraṇāmbujaṁ hareḥ: giving up one’s dharma for worship of the lotus feet of the Lord is without fault. (SB 1.5.17) This is also described in many places in Hari-bhakti-vilāsa, in the discussion of the qualities of the devotee.

 

Or I am the master of the universe (bhartuḥ). Since I am Paramātmā I am really the bhartṛ or maintainer. Service to me is the highest dharma. Or since I protect the cowherds from rain, I am the maintainer of all persons here. The highest dharma is serving me (bhartuḥ). You should serve also my friends like Balarāma. Even nourishing my servants (prajānām) like Śrīdhāmā or the servants of Nanda or all devotees, is the highest dharma. Thus you should serve me purely.

 

Or it is proper that you have come here for the rasa of the Lord. (previous verse) Many words follow showing how it is proper. Service to me is the highest dharma etc. This expresses his form of power.

 

Or hear about the essence of all dharmas. Then in three verses he speaks in a joking way about duty to husbands etc. For you women of Vraja serving husbands is adharma or sin. Doing it purely is the greatest sin, para adharma. If devotees give up their dharma of hearing and chanting and take to serving husbands, it is a great anartha. Thus Gītā says: svadharme nidhanaṁ śreyaḥ paradharmo bhayāvaḥ: attaining death in the course one’s duties is beneficial (leading to heaven) whereas performing others’ duties is full of danger (leading to hell). (BG 3.35)

 

Or serving husbands with cheating to me (a-māyayā), giving up bhakti to me, is adharma. All karmas performd without bhakti are useless and give opposite results.

 

Kiṁ vedaiḥ kim u śāstraiḥ vā kiṁ vā tīrtha-niṣevaṇaiḥ

 

Visṇu bhakti vihīnānāṁ kiṁ tapobhiḥ kim adhvaraiḥ

 

With devotion to the lord what is the use of the vedas, scriptures, serving holy places, austerities or sacrifices? Bṛhad-nāradīya Purāṇa

 

Dharmo bhavaty adharmo pi krṭo bhaktais tavācyuta

 

Pāpaṁ bhavati dharmo pi tavābhaktaiḥ kṛto hare

 

Adharma becomes dharma when performed by your devotees, O acyuta. Dharma becomes sin when performed by non-devotees. Skanda Purāṇa, Revā-khaṇḍa

 

This is also clear in Hari-bhakti-vilāsa in the section glorifying devotees.

 

Text 25

duḥśīlo durbhago vṛddho jaḍo rogy adhano ’pi vā

patiḥ strībhir na hātavyo lokepsubhir apātakī

Translation

Women who desire a good destination in the next life should never abandon a husband who has not fallen from his religious standards, even if he is obnoxious, unfortunate, old, inactive, sickly or poor.

 

“O expert at giving others instructions! We have given up our husbands completely. What is the question of serving them?” But you should not give up a husband even if he has bad conduct, such as being a thief, even if he has bad luck, being unsuccessful in his endeavors (durbhagaḥ), even if he is old, incapable of doing actions (jaḍaḥ), afflicted with a grave disease, or cannot even maintain himself. The word api indicates that each of these items is not a cause of rejection of the husband. The men of Vraja are endowed with all good qualities. How can they be rejected?

 

The list of qualities is in order of increasing adharma. Misfortune (durbhagaḥ) is more adharmic than weakness (duḥśīlaḥ). Misfortune is unavoidable since it is caused by higher powers. Worse than that is old age. Old age is caused by lack of power. An old man is not desirable to a young woman and cannot fulfill his duties as a householder. If a man is dumb, he cannot distinguish dharma from adharma. A sick person is never respected by anyone. He becomes the source of all faults because he cannot perform his pious acts. Worse than that is the adhana. He becomes devoid of all good qualities because of lack of money and hunger.

 

Women who are chaste, who think of this word and the next (lokepsubhiḥ) should not reject such husbands even if they are inferior. Otherwise they have defamation in this life and hell in the next.

 

But she can reject a greatly sinful man. Thus the apatakī (without sin) should not be rejected. Smṛti says patiṁ tv apatitaṁ bhajet: the woman should serve the husband who is not fallen. Since none in the list are fallen, they should not be rejected.

 

Sometimes, their love for him may diminish on hearing afterwards about dharma. To prevent that, he makes their love stronger by having them first hear about dharma.

 

Or as previously he is joking. He enumerates the bad qualities of the husbands, in contrast to his endowment of six qualities such as good behavior.

 

The meaning using puns as as follows. I am the pati, one who protects you from dangers. Even though you desire good in this and next life, or desire good for husbands and sons, you should not reject me, though I have all bad qualities. But I have not fallen from dharma (apātakī). Rather you should associate with me at all times, with embraces. But I am not like that, having opposite qualities –not being endowed with good qualities and not being devotees solely to you. But why should you, surrendered to me, disregarding all others, not be embraced right now?

 

Or though a husband has all six bad qualities, he is not detestable. I however am also a pati, but endowed with six good qualities. How can I be detestable? It is suitable that you have come, giving up everything.

 

Or the detestable man should be rejected by women who desire good in this and next life. But a husband endowed with all good qualities and who is not fallen should be rejected by women who desire the highest spiritual benefit. Because you are attracted to me with the highest anurāga, you have surpassed respect for good in this life and the next. That is the conclusion.

 

Or showing hatred of the cowherds he speaks. The husband who is not fallen but has bad qualities — anger (duḥśīla),ugliness (durbhagaḥ), old age (vṛddaḥ), foolishness (jaḍaḥ), sickness (rogī), without cows (adhanaḥ) is not be be approached (hātavyaḥ) by the women of Vraja, who desire my planet (lokepṣubhiḥ).

 

Text 26

asvargyam ayaśasyaṁ ca phalgu kṛcchraṁ bhayāvaham

jugupsitaṁ ca sarvatra hy aupapatyaṁ kula-striyaḥ

Translation

For a woman from a respectable family, petty adulterous affairs are always condemned. They bar her from heaven, ruin her reputation and bring her difficulty and fear.

Commentary

“O prince of Vraja! We have not given up our husbands just on your order. They have always been husbands in name only. We should treat you as our husband.” Fearing this statement, Kṛṣṇa speaks this verse. By criticizing their long cherished desire for him and disguising their actions as most abominable, he speaks with hatred. Such actions are unfavorable for attaining Svarga. O desirous women! Since Svarga is not presently visible, you might not consider it. But you must consider fame in this lifetime. Your conduct will destroy that fame. All previously earned reputation will be destroyed. “Who can possible think about such esoteric things?” But this will make you useless and insecure (phalgu). “But you can make us secure!” That can be achieved only with great suffering (kṛcchram). “O independent lion! It can be easily achieved by you since you wander at will in Vraja and Vṛndāvana.” By illicit affairs you will obtain fear sometimes from your husbands and others, and fear concerning afterlife. “O Kṛṣṇa with lips worshipped by nectar personified! Depending on you, we will be indifferent to everything. Why do we have to fear anything?” Such conduct and aspiration will for certain (hi) be criticized in your homes and other places also. “O supreme knower of truth! By attaining our desire, criticism is easily tolerable.” You are all born of good families. Since this will tarnish the family, it is most improper for women of good families. Such acts must be completely avoided. Actually however, he speaks in this way to increase their longing.

 

Another meaning is as in the previous verse. The man attained according to one’s love is called the husband and the opposite is called illicit (upapati). Seeing that society takes the opposite meaning, he quotes smṛti scriptures as a joke with clever meaning. Aupapatyam in this verse means “being near the husband.” Being near the husband destroys chances of attaining Svarga:  
 serving such a husband is the complete opposite (para) of dharma.

 

Text 27

śravaṇād darśanād dhyānān mayi bhāvo ’nukīrtanāt

na tathā sannikarṣeṇa pratiyāta tato gṛhān

Translation

Love for me arises by the devotional processes of hearing about me, seeing my form, meditating on me and faithfully chanting my glories. The same result is not achieved by mere physical proximity. So please go back to your homes.

 

“O Kṛṣṇa, attained only by prema! Svadharma is just an external aṅga of prema.” Hearing and other processes should be undertaken at home. Or “O supreme person! Everything depends on your mercy. Family does not matter.” My mercy is achieved by prema for me. That is accomplished by hearing and other devotional processes, not by physical association.

 

Or “O friend who can bestow all objects! Attaining prema for you, no one can criticize us, since we have then achieved the highest human goal.” You should then undertake the process to attain prema. Taking a scriptural stance, he speaks logically, without affection, with intolerable indifference. One can attain perfection by all or any of the processes mentioned. That is explained in Bhāgavatāmṛta, Uttara-khaṇḍa.

 

One should hear topics of the Lord, see the deity form, meditate on me, and constantly chant my names.

evaṁ-vrataḥ sva-priya-nāma-kīrtyā

jātānurāgo druta-citta uccaiḥ

hasaty atho roditi rauti gāyaty

unmāda-van nṛtyati loka-bāhyaḥ

 

Regulated with such devotion, chanting the name of his dear Kṛṣṇa, he develops prema. His heart melts and he laughs loudly, weeps, wails and sings. He dances like a madman without regard for the public. SB 11.2.40

 

With the development of prema, one can then associate with the Lord. “Seeing the Lord depends on being close to him.” To reject that claim, seeing the Lord is placed in a secondary position, before kīrtana. The list is in order of increasing excellent, ending in kīrtana, which is best. First is hearing, since without that a person is in ignorance. It is said śrotavyaḥ kīrtitavyaś ca: one should hear and chant. (SB 1.2.14) Thus hearing is first. Then, with a desire to see the Lord one sees the deity form. Then one meditates on that form easily. Then kīrtana spontenously arises.

 

Because of these processes, love for me arises. It does not arise by physical proximity to me.

 

Sannikarṣo hi martyānāṁ anādaraṇa-kāraṇam: for humans direct contact is a cause of disrespect.

 

Since it is against scriptures, or because the mind is fearful, the same result does not come. The love develops to a small extent. Or the love does not develop in the same way, but with great effort since one overrides local rules and ignores all others. Therefore give up coming close and perform hearing etc. Go home, where you can comfortable perform the practices without fear or restrictions. Actually all of this said in jest or to see the intensity of prema of these girls with simple, soft natures full of constant love.

 

The meaning using puns is as follows. You should always have love for me without restrictions, and not produce prema by hearing etc., since perfection is achieved direct association alone, not by hearing and chanting. Love does not develop by hearing to the extent that it develops by physical association. Because of this, go to or worship us, who have not taken wives (agṛhān).

 

In order to bring them under control by exhibiting great qualities, he does not mention about himself, and uses the plural (agṛhān). That is his skill. Or go to other places without houses such as the bank of the Yamunā. Or enter to my groves (gṛhān). You should always stay in these bowers, since they are houses of pastimes or they are my houses.

 

By the kindling of ten verses, the gopīs prema, soft by nature, expanded eagerly into a towering fire, developing all expectations.

 

The reversed order of the verses should be examined. Verse 27 about hearing, causing great pain, is the lower direction (below), like the flaming fire. The tip of the flame, the direction above, is verse 26, causing great fever to the head because of criticizing their aspirations. The other eight previous verses starting with verse 25 and ending with verse 18 are in the eight directions starting with east.

 

Or there were eleven groups, starting with those giving up milking. Eleven groups came. Among them the ten verses are directed to the different groups starting with the last in the list (those with disarrayed clothing and proceeding the first in the list (milking cows).

 

Thus seeing the disarray of ornaments and clothing in one group he addresses them in verse 18 by saying “Is everything well in Vraja?” The first part of the verse is to everyone. Verse 26 is also directed to all of them since it concerns them all. Verse 27 is directed to all of them, since it is an instruction on how to develop prema. Verse 19 (this night is quite frightening, and frightening creatures are lurking about) is directed to the women applying ointment to their eye since they appeared rather fierce with ointment on one eye. Verse 20 (mothers and fathers are searching for you) is directed to those who were cleaning their bodies. With concern for their bodies, they had attachment to bodily relationships. Verse 21 (Now you have seen this Vṛndāvana forest, full of flowers and resplendent with the light of the full moon) refers to the women applying cosmetics since their interest in perfumes is related to the flowers in the forest. Verse 22 (go back to the cowherd village) refers to the women eating their meals with two words tad yāta. Verse 22 (serve your husbands) refers to serving husbands. A command is given, as it is a daily duty. Verse 22 (give milk to the crying babies and calves) refers to feeding children in verse 6. They should go quickly since the children are crying. All the household duties are dependent on serving the husbands. That is the original cause of other duties. This will be explained in detail later. Verse 22 (milk the cows) refers to milking in verse 5.

 

To strengthen service to husbands, he speaks to all of them in verses 23-25. To prevent giving up husbands out of love of Kṛṣṇa, he talks about their love for him in verse 23, in the manner of removing a thorn with a thorn. One puts milk on the fire, cooks it and then serves it. This is comparable to serving friends, children and husbands, with serving husbands as the main duty. They are not mentioned separately as services, but are included in the order to serve the husbands since they are accepted as one. Or he talks in this way as a joke.

 

Being one in mind they answer as one person. The one answer applies to all of them. All Kṛṣṇa’s words are also directed in general to all of them. That was mentioned previously.

 

Text 28

śrī-śuka uvāca

iti vipriyam ākarṇya gopyo govinda-bhāṣitam

viṣaṇṇā bhagna-saṅkalpāś cintām āpur duratyayām

Translation

Śukadeva Gosvāmī said: Hearing these unpleasant words spoken by Govinda, the gopīs became morose. Their great hopes were frustrated and they began to think deeply.

Commentary

They heard the clear words of Govinda, who, as the king of Gokula, should give benefit to all the people Gokula, what to speak of the gopīs. Those words seemed to express indifference to the gopīs because they had eager natures and the words with two meanings created uncertainty in their aspirations. They experienced pain within (viṣaṇṇāḥ) since their long cherished desire to meet with him was now thwarted. They began to think deeply how to attain their beloved. Though Kṛṣṇa by nature is soft with prema, by our bad fortune he has become most callous. Now maybe we should pacify him by touching his feet. Maybe we should reply to him or maybe we should just be patient for a while. Or maybe we should pretend to go home. Can we understand his deep intentions? Or maybe we should immediately give up our lives in front of him or out of his sight, by entering the Yamunā. In this way they thought.

 

Text 29

kṛtvā mukhāny ava śucaḥ śvasanena śuṣyad

bimbādharāṇi caraṇena bhuvaḥ likhantyaḥ

asrair upātta-masibhiḥ kuca-kuṅkumāni

tasthur mṛjantya uru-duḥkha-bharāḥ sma tūṣṇīm

Translation

Their heads hanging down and their heavy, sorrowful breathing drying up their reddened lips, the gopīs scratched the ground with their toes. Tears flowed from their eyes, carrying their kajjala and washing away the vermilion smeared on their breasts. Thus they stood, silently bearing the burden of their unhappiness.

Commentary

They remained silent for a moment, deeply thinking without speaking. Their red lips dried up with hot, long breathing. The present participle suggests that the drying continued continuously. Their lips which were red and soft like the bimba fruit became withered. They drew pictures on the earth with the big toes of their left feet. This is an indication of deep thought. “O earth! Split open, and we will enter within.” At this time they remained upright. They washed the kuṁkuma from their breast with streams of tears mixed with collyrium. This indicates profuse tears. The cause of all of this was their great burden of disappointment. Though not stated, this also includes pain and exhaustion. Also, their complexion changed and they became stunned. The word sma means that it was not impossible that they lament in this way because of his joking words. Or sma indicates astonishment that, by his words, they became grief stricken. See the greatness of their prema. Their deep contemplation did not contradict the fact that they expressed refusal in their answers which follow, since this was possible when well bred women make requests with great desire and since their very nature was to manifest feelings which did not contradict the rasa.

 

Text 30

preṣṭhaṁ priyetaram iva pratibhāṣamāṇaṁ

kṛṣṇaṁ tad-artha-vinivartita-sarva-kāmāḥ

netre vimṛjya ruditopahate sma kiñcit

saṁrambha-gadgada-giro ‘bruvatānuraktāḥ

Translation

Although Kṛṣṇa was their beloved, and although they had abandoned all other objects of desire for his sake, he had been speaking to them unfavorably. Stopping their crying, they wiped their eyes and began to speak, their voices stammering with anger, because of their great attachment to him.

 

Kṛṣṇa, who was dear to them, had spoken as if he was not affectionate. Why did they not withdraw their minds from him? They had given up all other desires completely in order to attain Kṛṣṇa. Thus they could not withdraw their minds from Kṛṣṇa — the form of condensed bliss, attractive to all minds.

 

How was it possible for these gopīs, afflicted so greatly, to speak? They gave up weeping out of great grief, wiped their eyes carefully, removing the tears. With great effort they composed themselves. Or in great suffering anurāga is a cause of the power to speak. This is a quality in prema. They wiped their eyes to induce his affection, or as a symptom of great prema or to speak while looking at his face. In great distress, they lost all shyness. They had only slight anger, since he was their beloved or because their love was soft. Or they spoke with choked voices out of great, indescribable anger because of their great attachment.

 

Or they spoke in an abbreviated manner. Why? Because tears choked their voices, from anger born of love. Why? Because of their attachment. Previously of course they were attracted by their nature. Now greater attachment arose with great eagerness by hearing his words. Or having special attraction, they were not depressed though he acted indifferently. Or because of their anurāga, he was still attractive, even with the words he spoke. Thus they spoke to him, because he was their lover (preṣṭham).

 

Previously he had seemingly spoken harsh words. Or taking it as the present tense, he continued to say “Give up worrying, do not cry, be comfortable and return home.” They were seeming harsh words, for actually he was joking. That was explained previously.

 

I offer respects to the gopīs who are the masters of cleverness, who understood the meaning of his words and by whose mercy I have understood the meaning.

 

Text 31

śrī-gopya ūcuḥ

maivaṁ vibho ‘rhati bhavān gadituṁ nṛśaṁsaṁ

santyajya sarva-viṣayāṁs tava pāda-mūlam

bhaktā bhajasva duravagraha mā tyajāsmān

devo yathādi-puruṣo bhajate mumukṣūn

Translation

The gopīs said: O all-powerful one, you should not speak in this cruel way. Do not reject us, who have renounced all material enjoyment to render devotional service to your lotus feet. Reciprocate with us, O stubborn one, just as the primeval Lord, Nārāyaṇa, reciprocates with his devotees in their endeavors for liberation.

svāgataṁ vo mahā-bhāgāḥ priyaṁ kiṁ karavāṇi vaḥ (SB 10.23.25)

svāgataṁ vo mahā-bhāgāḥ priyaṁ kiṁ karavāṇi vaḥ (SB 10.29.18)

 

Since Kṛṣṇa began to speak to the gopīs with the same words that he spoke to the wives of brāhmaṇas, the gopīs reply with words similar to the words of the wives. (svāgataṁ vo mahā-bhāgāḥ priyaṁ kiṁ karavāṇi vaḥ SB 10.23.29) Actually they spoke to get relief from the pain caused by his cheating words. You should not speak such words that you spoke to them. They speak with great pain. Why? The words are cruel, breaking the heart, being hard as diamonds. Or the words directly bring about death. Nṛśaṁṣa means violent or causing death. You should not clearly say (gaditum) such words, or if saying them, you should not put them into action. You are soft with prema. Let others speak such words. Using the word bhavān (you) indicates their respect for him, in order to indicate their initial conciliatory mood. Bhavān also means the moon, which is lord of the contellations (bha). Since you increase love like the moon, you should not speak such words. O lord of our life, or person spreading everywhere inside and outside (vibho)! You know our love. Therefore you should not speak such words.

 

Though you spoke respectfully, reasonably and softly, the meaning of the words was the opposite, since those words obstructed prema-rasa and were spoken to convince us to return home.

 

This verse answers Kṛṣṇa’s first words in verse 18. “O good speakers! What can I do?” Please fulfill our desires (bhajasva) or enjoy with love. Why? Because we have begun to worship (tad bhaktāḥ) the soles of your feet or the dust of your feet, or your shoes. They do not mention lotus feet, since they convey that he is hard because of his harsh words. Or we have begun to worship your feet which are the shelter of all things. Even today the worship is not fully accomplished. They say this with humility and politeness, with a desire to be his servants. Or we have taken shelter of your feet. If you do not fulfill our desires, your words would be meaningless. ye yathamāṁ prapadyante tāṁs tathaiva bhajāmy aham: I respond according to the devotee’s surrender. (BG 4.11) This is their response to his question “What can I do for you?” (SB 10.29.18)

 

“O wives of cowherds! Why should I respond to you, who are difficult to associate with, since I am detached and not married? Why should I respond to you who are not detached?”

 

We have completely give up all objects of the senses, achieved by husbands etc. and will not accept them again since everything is obtained by attaining your lotus feet, which are the root of everything. Or we gave up everything since it was unfavorable for worshipping you. By giving up senses objects, giving up husbands is understood, since husbands are the root of sense enjoyment.

 

Or “O worshippable ladies who know the truth! Why do you desire happiness from material objects?” We have given up sense objects. We desire the highest spiritual happiness. Playing with you is the essence of unlimited human goals, since it is the manifestation of mature prema. You must also respond to us by giving up everything, as we did, to make your words tāṁs tathaiva bhajāmy aham true. This is a response to his words “Is everything well in Vraja?” (verse 18) What is the use of asking if everything is well, when he acts indifferently, though we have given up everything?

 

“O fickle women! I fear adharma.” They say with anger, “O crest jewel of whimsy (duravagraha)! Or Kṛṣṇa difficult to attain! Do not reject us, who have surrendered to you. Being so hard to attain, you will be sinful if you reject those who have surrendered to you. You will break your vow of keeping your promise. Since you are the supreme Lord you should not be touched by sin. Breaking promises is not proper. Or do not give us up completely (ātyaja) out of stubbornness.

 

“O talkative women! Being full of desire, you are not suitable for me.” True Great persons accept those who worship them while giving up everything. They give an example. As the Lord (deva) you must fulfill the desires of you devotees, especially if you are the greatest person (ādi-puruṣaḥ). You respond to those who desire liberation, so you must respond much more to those who desire you alone. Or the great person responds to the devotees (amumukṣān). Just as he accepts, you should accept us. Or yathā can stand for yathāvat (suitably). The meaning of the example is the same. Just as the great man accepts all who worship in some way, so you should accept us.

 

Or “O chaste women! I should not act in such a way.” The object of worship (deva), even if he is the supreme Lord, accepts those desiring liberation. By giving them liberation he fulfills their desires. Thus there is no fault in fulfilling the desires of devotees.

 

Being omniscient, Kṛṣṇa knew that the gopīs who desired him were special devotees having knowledge of his great powers which assist in creating variety in mahābhāva. He had them engage in skillful use of words to make his mind favorable, in order to announce their greatness, though the descriptions of his powers is unsuitable for his final goal. The gopīs thought, “He will think that we are ignorant of the real nature of the Lord if we do not mention his greatness.”

 

This description of his greatness occurred when they were in great distress, not when they were in bliss. Knowledge of his greatness detracts from their happiness in relation to him. They never change the sweetness of their love. Similarly there is the following statement:

na khalu gopīkā-nandano bhavān

akhila-dehinām antarātma-dṛk

vikhanasārthito viśva-guptaye

sakha udeyivān sātvatāṁ kule

 

You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Brahmā prayed for you to come and protect the universe, you have now appeared in the Sātvata dynasty. SB 10.31.4

 

O pervader inside and outside (vibho)! You know our love. Therefore respond to us who have taken shelter at your feet. Otherwise your promise to respond in BG 4.11 would be meaningless.

 

Or they speak in anger arising from their love. O person who does not respond to the devotees (bhaktā abhaja)! O person inaccessible (duravagraha) to the devotees (sva)! We gave up all enjoyable things. Or we gave up all material enjoyment and even Vaikuṇṭha.

 

Accept persons who never desire to give up (amumukṣūn) the soles of your feet since you are worshipped by the universe (devaḥ). If you do not accept us, you cannot be worshipped as deva.

 

You must accept us since you are the supreme Lord (ādi-puruṣaḥ) completely (yathā). Otherwise your nature as Bhagavān is not accomplilshed. Generally they speak in order to convince him to accept them, by showing logic. Do not give us up, since we are yours.

 

Sarasvātī, their friend, keeping a second meaning in the painful words of the gopīs, sings their greatness to the devotees of Kṛṣṇa.

 

Do not say words like “Please tell me” since we have give up enjoyment. To start enjoying again would be a fault for us, who have surrendered to you. Give up your stubbornness (duravagraham ātyaja). Just as the Lord responds to persons desiring liberation, you should respond to us. Give ups the highest goal, not material happiness. That is our welcome, or good fortune, the well being of Vraja.

 

Or you should respond without restraint to those who worship your feet, giving up all enjoyment. Give us up completely (ā tyaja). Those who are great respond to the devotees but not to the nondevotees. Then the example of the Lord is given.

 

Text 32

yat paty-apatya-suhṛdām anuvṛttir aṅga

strīṇāṁ sva-dharma iti dharma-vidā tvayoktam

astv evam etad upadeśa-pade tvayīśe

preṣṭho bhavāṁs tanu-bhṛtāṁ kila bandhur ātmā

Translation

Our dear Kṛṣṇa, as an expert in religion you have advised us that the proper religious duty for women is to faithfully serve their husbands, children and other relatives. We agree that this principle is valid, but actually this service should be rendered to you who give instructions. After all, O Lord, you are the dearest friend of all embodied souls. You are their most intimate friend and their very self.

 

“O teachers of proper conduct! In giving up things you have to consider sva-dharma.” They speak with a joking mood. Aṅga is an addressed offering in prema. Things should be offered to you, the supreme Lord, or the master all people in Vraja! You have been addressed as such by Brahmā and Indra in Vṛndāvana. He is addressed in this way in order to refute his words, not to express their bhāva. He always appeared to them as the son of Nanda full of sweetness, eternity, knowledge and bliss. You are the dearest (preṣṭhaḥ), dear to all beings, and you are the friend, or benefactor of all beings, because you are Paramātmā. Kila indicates certainty. Service to you is the highest dharma. Everythinge else should be rejected.

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

 

As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform one’s prescribed duties of varṇāśrama. SB 11.20.9

 

Or by you who know dharma it is said women who are attached (raṅga-strīṇām) should serve their husbands. This does not apply to us who are attached only to you. Everything else should be ignored by people like us. They show the reason. Speaking of how he is dearest, they request with logic. You are dearest to all beings, what to speak of us, because you are the benefactor and ātmā. You are naturally dear. Or you give consciousness to everything. You are the helper, internally and externally. Or you make the jīvas beautiful with bhakti or the bind them with chains of prema (bandhura ātmā). Therefore let the svadharma for all beings and us be in you. This is not stated directly as it is secret. Let dharma be in you, since your feet are taught to be worshiped while giving up everything, according to all scriptures or gurus. Considering your lotus feet, svadharma can be given up.

 

Or “O women who know the essence! Let your desires become manifest.” Then they pray with fervor. In this way (evam) may you in person, not as an avatāra, be the ātmā of all beings, including us. May you be the dearest and the benefactor of all beings. The words preṣṭha and bandhu indicate prīti. The prīti is for you, who are the object (pada) of teaching by elders or friends. To avoid being bold they speak indirectly of associating with him at this point. Women can directly attain perfecton and men, can attain perfection in bhāva only, or in another birth, like the sages of Daṇḍakāraṇya. They speak in general, out of longing in prema.

 

Or you should be the master (īśe), the object of teaching for us, because you are beautiful by nature (bandura ātmā), the best of all beings.

 

Or let there be cruelty in you, who are the object of all statements by gurus who indicate your worship since you are the supreme Lord or the supreme independent (īśe). (You can do as you like.) They speak with malice.

 

Or let there be cruelty in you, but you are the lord of our lives. You are the very ātmā or body of all us embodied women, the dear friend, the dearest to us all.

 

Because we have bodies, the ātmā is our friend. But you are not dear to us (apreṣṭhaḥ), are you (kila)? Are you thinking that we cannot give up our bodies? We are as if free of our bodies already. Now, for you, we will give up our bodies.

 

This their response to verse 19. They do not fear animals since they are not concerned with their bodies and there is no goal in returning to Vraja since you are the object of worship.

 

There are three meanings without considering his powers. They joke. Let this be in you (tvayī etad astu): you become a woman and perform service for your husband, since you are guru (upadeśa-pade). If the guru does not perform an action, the students will not be inclined to do the action. You are also capable of doing this (iśe), since you are the best (preṣṭḥaḥ) by your nature. No one will have affection for you as a poor imitiation of a woman.

 

The meaning using puns is this. It is the svadharma of women to serve the husband, sons and friends. Friends should be served and you are friend (verse 24). So your desires can be fulfilled. (astu evaṁ etat īśe = astu eva me tat īśe). Let the love be for you, my husband (me īśe) since you are the subject of all scriptural instructions about husbands. “O chaste women! Let that be. The husband should be served. But since I am accepted as a friend, the object of love by all the people of Vraja, without worry experience happiness seeing the forest in the autumn moonlight in beautiful Vṛndāvana.” Though you are dearest to all beings related to Vraja, you have a mischievous nature (bandhura ātmā). Because of that, we do not trust you.

 

Or serving husbands is really (su) adharma for women. You who know dharma have said this. Let that statement be yours since you are the instructor, and are capable of doing or saying anything (īśe). People will not slander you, who have given these instructions. No one will slander you since you are supreme among all beings.

 

Text 33

kurvanti hi tvayi ratiṁ kuśalāḥ sva ātman

nitya-priye pati-sutādibhir ārti-daiḥ kim

tan naḥ prasīda parameśvara mā sma chindyā

āśāṁ dhṛtāṁ tvayi cirād aravinda-netra

Translation

Expert transcendentalists always direct their affection toward you because they recognize you as their true self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controllers grant us your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have your association.

 

“O moon in the ocean of desire! Not only do we say this with desire, but persons with discrimination and good conduct say this.” Crying they speak pitifully. The wise have prema (ratim), not just faith, only (hi) for you and no one else, since you are the friend of the self, the giver of conscioiusness (sva ātman) and the internal and external benefactor (nitya-priye) and give happiness.

 

Or O ātmā! O eternal one! This indicates that husbands and others are not eternal. The wise have prema for you, who are dear (priye) by nature and beneficial to the self (sve). This is the opposite of husbands. What is the use of husbands and others? They are of no use at all. The use of husbands is accomplished because of you. They also give pain since they are subject to rebirth and cause grief because of their temporary nature. This includes mothers, fathers and brothers.

 

Or they cannot destroy (daiḥ) suffering. Even if they destroy suffering sometimes or a little, what use are they?

 

Those who are skilful have love for you, the object of prema at all times (nitya-priye). What is the use of husbands who give suffering to the self (sva ātman)?

 

Therefore, since all should have prema for you (since others give suffering and persons of good conduct are devoted to you), be merciful to us devotees. “Women are generally fond of ornaments. Accept some ornaments from me as mercy.” Since you are the supreme Lord you can give extraordinary mercy.

 

They elaborate on this. Do not destroy that strong hope, as long as we live (cirāt) or until we realize it, rather fulfil that hope If you destroy that hope, our lives will also be destroyed. Their aspiration is strong because he is most beautiful (aravinda-netra).

śarad-udāśaye sādhu-jāta-sat-

sarasijodara-śrī-muṣā dṛśā

surata-nātha te ’śulka-dāsikā

vara-da nighnato neha kiṁ vadhaḥ

 

O Lord of love, in beauty your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, you are killing the maidservants who have given themselves to you freely, without any price. Will you not kill us? SB 10.31.2

 

Or you can take away our pain by your glance. It is not proper to keep us in a miserable position.

 

One version has varadeśvara instead of parameśvara. Varada refers back to Kṛṣṇa giving a benediction on stealing the gopīs’ clothing. Also varada can mean O destroyer of blessings you gave already! You can do that because you are the supreme Lord, independent in action (īśvara). They speak with anger. Though you gave blessings to the young girls performing austerities, that should apply to other girls also, since friends are the same as they are.

 

Or O great lover! Innocent girls should not worship you. But why should we worship you? Those who are clever show love for you. What use do we, who are clever, have for husbands? Moreover you have given us a boon. Therefore be merciful to us.

 

This verse is a response to verse 20. (Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly searching for you. Don’t cause anxiety for your family members.) They should be disregarded since they give pain.

 

Or they pray with determination to give up their bodies, as was previously explained. O boy whose mind is on his possession of cows (sva ātman). This indicates that he is not skillful. Should we who are skillful, having husbands who destroy suffering have love for you, who do not show affection for anyone (apriye)? No, we should not. Do not be merciful to us. Destroy our hopes. Aravinda means having spokes, a wheel. You have eyes that cut, most expert at killing us.

 

They utter this in anger with a desire to die.

 

Or you have eyes that do not open at night, like the lotus. Thus it is natural that you ignore us beautiful women. It is also proper that we give regard to mothers etc. as you explained. They say this when they manifest some hatred.

 

Should chaste women with auspicious forms have love for you since they have husbands who will inflict pain on those who are dear, ourselves (nitya-priye sva ātmani)? No. Therefore, O giver of blessing! O Lord! Be merciful to us. We will not remain (sma) here for long. Please give permission so we can return home. But (tu), O lotus eyed Kṛṣṇa (ayi aravinda-netra)! Cut your strong hopes for associating with us.  Or do not obstruct the path to Vraja (āśām). “You should look and find the path yourselves.” The path has been blocked by you (dhṛtam).

 

Text 34

cittaṁ sukhena bhavatāpahṛtaṁ gṛheṣu

yan nirviśaty uta karāv api gṛhya-kṛtye

pādau padaṁ na calatas tava pāda-mūlād

yāmaḥ kathaṁ vrajam atho karavāma kiṁ vā

Translation

Until today our minds were absorbed in household affairs, but you easily stole both our minds and our hands away from our housework. Now our feet won’t move one step from your lotus feet. How can we go back to Vraja? What would we do there?

 

You stole our mind with happiness. This implies that household duties were full of misery. Or you stole our hearts along with our happiness. The feet engaged in household chores were stolen.

 

Our feet will not move one foot from your feet. The power to use the senses has been stolen.

 

“You speak lies. Why did you come here?” We were attracted by your flute. We did not come by our own power. Because of this we cannot go back on our own. Our feet will not move one foot.

 

Thus how will we go to Vraja? “O women! Shall I send you?” What will be do there? Vā indicates reference to all that was said, or questioning some alternative. Or it indicates something unspoken. We will search, but where will we go? You stole our hearts and we cannot work, or even if we can move, there is no purpose in working. Though if the heart is stolen, all the senses are stolen, hands and feet are still mentioned to indicate that they can no longer serve their husband and cannot return home.

 

Or previously our hearts were happily engaged in our household chores. Then you stole our hearts. Now it does not enter into those chores. Why were they required anymore? “O queens of the house! Can you not do the work, but without attachment?” Our hands have been stolen. They have not interest in engaging in that work. “Then why not go home and just stay there.” Your feet have been stolen by you and cannot move.

 

Our hearts are absorbed in you. Our hands will work for serving you. Our feet will enter your place but will not go elsewhere. Or though our hearts have been destroyed (hṛtam) by the pain (tāpa) of saṁsāra (bhava), our hands easily engaged in household chores. Why send us to serve our husbands? “O speaks of truth! You should go there.” Our feet will not move. We should not stay because you are harsh, but we cannot go either. What shall we do?

 

This verse is an answer to verse 21. Since our hearts are stolen, there is no use trying to pick flowers or look at the forest. Even if we want to see the forest, since we cannot wander about because our feet are stolen, we cannot see much of the forest. What is the use in seeing the forest?

 

There is a joke using puns. Since we have no goal in the forest, we did not come here to see the forest. Since hyou stole the wealth of our hearts we came here for that purpose. But coming to the thief, we cannot grab you and take you somewhere to yell at you, since you have stolen our hands and feet. With our treasure stolen how can we go to Vraja? What can we do? We are powerless, with no method to counteract the best of thieves, who has a special mantra which stuns us.

 

Na should be applied to the verbs. If you did not happily steal our hearts, then our hearts would be absorbed in household chores. If our hands and feet were not stolen they would be engaged in household chores. Our feet go to Vraja (padam). How can we go elsewhere? Why should we do what you say? In this meaning, going to the bank of the Yamunā is rejected.

 

Or our hearts were happily preoccupied (sukhena bhavatā) in the house because they were absorbed in the chores. Though our hands were absorbed in the chores, our feet do not move to Vraja from your feet which deviate from dharma (calataḥ), but we will go.

 

Text 35

siñcāṅga nas tvad-adharāmṛta-pūrakeṇa

hāsāvaloka-kala-gīta-ja-hṛc-chayāgnim

no ced vayaṁ virahajāgny-upayukta-dehā

dhyānena yāma padayoḥ padavīṁ sakhe te

Translation

Dear Kṛṣṇa, please pour the nectar of your lips upon the fire within our hearts — a fire you ignited with your smiling glances and the sweet song of your flute. If you do not, we will consign our bodies to the fire of separation from you, O friend, and thus like yogīs attain to the abode of your lotus feet by meditation.

Commentary

The gopīs situated in a second direction express their hopes clearly, revealing their longing and showing clearly the necessity of that longing being fulfilled, while concluding that he will be at fault by his present refusal. They begin with an order “Please extinguish the fire in our hearts” because of their intense anguish. Naḥ is related to hṛt-chayāgnim and tava is related to hāsavaloka. Even though the word is not necessary for understanding, they express the idea “The fire is caused by you and it should be extinguished by you.” The word pūrakena (fullness) indicates the intensity of the fire. The suffix ka of pūraka indicates “full in itself.” The soft sound of the flute and the smiling glance are like adding ghee and wind to the fire. Hrcchaya means lust, “that which resides in the heart.” Some special herb must enter the heart to extinguish the blaze: drinking the fullness of streams of nectar. There is no other method. This is a direct request for enjoyment but is not contrary to rasa, for these gopīs ’ hearts were maddened by the sweetness of his body and the song of his flute and were submerged in intense longing, agitated with the pain of deep, extraordinary anurāga. Because their statement is covered by indifference, they make their request even stronger by negation. If you do not extinguish this fire, by meditation we will now attain your feet since it is said “What one thinks of at death one attains.” Imperative mood is used to express immediacy. They express affection for each other by calling out “O friend!” According to the order of the words, their intentions are clear.

 

“I have a water pot for sprinkling on the fire caused by my smiling glances.” Fearing such a mocking answer, they speak. The fire should be extinguished using nectar, not water, and fully (pūrakena), not just a little nectar. “But nectar is rare. Where will I obtain it? And you are demanding abundant nectar. That is impossible.” Why are you hiding it? It is on your lips. No other nectar will extinguish the fire, only the nectar of your lips. Since the fire has increased, there must be abundant nectar, which will not satisfy the millions of youthful gopīs. By this their great thirst is indicated. The extraordinary nature of this nectar will be described later. “You say you will attain me by meditation. I do not see any preparation for this quick death.” Our bodies will burn in the fire of separation. Are we devoid of attraction like others, so that we will have to search for material fire? This fire will arise spontaneously from within us.

 

Or, after summarizing their intentions he says, “Why are you in such a hurry to carry out such a difficult task?” Out of great sorrow they confirm that it is difficult. By meditation we will not attain you since our bodies are meant for the fire of separation and are not suitable for meeting you or attaining the nectar. Since our desires cannot be fulfilled in this life, even in our next life we will experience separation. “O friend!” This indicates that Kṛṣṇa will also suffer in the future because of this.

 

Or, they indicate that quickly they should give up their bodies since they cannot attain him. May we attain the tips of his feet in a future birth! They cry out, feeling intense friendship. This verse is a response to Kṛṣṇa’s words in verse 19. Though we give up these bodies endowed with good qualities out of aspiration for you, we cannot give you up. The two verses indicate Kṛṣṇa’s powers in the same way.

 

The expression of indifference is as follows. O great playboy! Extinguish the fire arising in your heart caused by our smiling glances and soft songs using the full nectar of your lips. There is not one among us who can extinguish your desire by the nectar of their lips. By this they express indifference of all others in their own group as well. When a most sweet desired object is unobtainable, greedy people lick their own lips. This is a joke. Though you obstruct our path insistently, we will make our bodies suitable for dying because of the fire of separation from our husbands. Therefore we will not attain your feet though we meditate. O friend, you know that we are fixed in dharma since you played with us when we were children.

 

Or cet can mean “certainly” as in the phrase dhatte padaṁ tvam avitā yadi vighna-mūrdhni.(SB 11.4.10) Certainly we will not burn in the fire of separation and will not attain your feet by meditation.

 

Text 36

yarhy ambujākṣa tava pāda-talaṁ ramāyā

datta-kṣaṇaṁ kvacid araṇya-jana-priyasya

asprākṣma tat-prabhṛti nānya-samakṣam añjaḥ

sthātuṁs tvayābhiramitā bata pārayāmaḥ

Translation

O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of your lotus feet. You are very dear to the residents of the forest, and therefore when we touched those lotus feet, from that time on we have been unable even to stand in the presence of others, for we will have been fully satisfied by you.

 

“O women with great desire! You also have devotion to Baladeva. Go to him. Why should I accept you, who belong to others?” O most beautiful Kṛṣṇa (ambujākṣa)! We touched the under side of your feet, or your feet which are like the surface of the earth. This is an expression of humility in prema. Those feet have given joy to even Lakṣmī. You have affection for the people of the forest, ourselves, though we hae no qualification for enjoying with you. This means he is most merciful. If we stand in front of others at some time, then that is done indirectly, not directly facing them (na anya-samakṣam sthātum). If we have to stand directly in front of them we become overwhelmed with grief. We cannot stand in front of them, what to speak of sitting or lying down. You have caused this. We have been made completely joyful by you (abhiramitāḥ). Bata indicates lamentation or certainty.

 

Or though your feet should be served by Lakṣmī, they give joy to the forest people, because you have affection for them. At some time or at some indescribable place (kvacit) we touched those feet, and also obtained joy. From that time we have been satisfied with you or have had special enjoyment with you, during sleep etc. (abhiramitāḥ).

 

Or O great bewitcher! We should go to the house and wait there, hoping for your association. That cannot happen because you have plundered the happiness of the house. They then speak this verse. There are two causes of touching his feet. The opportunity was given to Lakṁsī for enjoyment by he who is affectionate to the forest people. Having been made happy by you, we also touched those feet. They do not have the fault of lack of discrimination. Nothing else gives joy. Why should we go home?

 

Or those feet have given joy to Rādhā (rāmāyāḥ). If she came here, all the others would speak to generate his affection for her and also themselves.

 

This verse answers verse 23. We have come here because of special prema, not like others with ordinary prema. O person of the forest! Or O person whose followers are from the forest, since you wander in the forest. We have touched the feet of the dear husband (priyasya), which give an opportunity for enjoyment. But (tu) being satisfied with good fortune (ayā), we cannot remain in front of others truthfully.

 

Text 37

śrīr yat padāmbuja-rajaś cakame tulasyā

labdhvāpi vakṣasi padaṁ kila bhṛtya-juṣṭam

yasyāḥ sva-vīkṣaṇa utānya-sura-prayāsas

tadvad vayaṁ ca tava pāda-rajaḥ prapannāḥ

Translation

Goddess Lakṣmī, whose glance is sought after by the devatās with great endeavor, has achieved the unique position of always remaining on the chest of her Lord, Nārāyaṇa. Still, she desires the dust of his lotus feet, even though she has to share that dust with Tulasī-devī and with the Lord’s many other servants. Similarly, we have approached the dust of your lotus feet for shelter.

 

“O crest jewel of generosity! Do not sprinkle the fire in our hearts with the nectar from your lips. Just give us service to you.” I can accept a few of you foolish women only. Because you are many, there will be constant competition and ultimately suffering. With a desire for service, in great distress, they reject this objection using an example.

 

Other than you the devatās and Brahmā desire the glance of Lakṣmī. Envy will arise because of

 

their special greatness. This indicates intolerance at the competition among cowives. That is indicated by the word anya (other). And the Lord is not attached to her. Yet she along with her cowives desires the dust of Kṛṣṇa’s lotus feet. The wives of Kāliya say:

kasyānubhāvo ’sya na deva vidmahe

tavāṅghri-reṇu-sparaśādhikāraḥ

yad-vāñchayā śrīr lalanācarat tapo

vihāya kāmān su-ciraṁ dhṛta-vratā

 

O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36

yaṁ vai vibhūtir upayāty anuvelam anyair

arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ

dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno

lokaṁ madhuvrata-pater iva kāma-yānā

 

Lakṣmī, whose foot dust people desiring wealth hold on their heads, also serves you on various occasions with a desire for attaining the powerful position of the king of bees perched on the tulasī garland offered by the devotees to your feet, SB 3.16.20.

 

The reason she desires the dust is that it is served by servants. The dust is considered most attractive because it is served by a host of servants, who have become the object of the Lord’s great affection. Or though Lakṣmī has attained a position on Viṣṇu’s chest, she certainly (kila) desires the dust of your feet because of its unparalled attractive sweetness. Like Lakṣmī (tadvat) we have taken shelter of that dust with surrender. They become servants of that dust. The foot dust indicates their desire for a low position, out of the highest bhakti. They do not request direct service. To express the rarity of the attainment they use the singular, meaning a little dust.

 

Or by being servants, they will attain the dust. Or by attaining the dust, they will attain servitude.

 

The desire for the dust also indicates their surrender. The use of yat and tat indicate that like Lakṣmī, they are fixed in one desire. Or since Lakṣmī desired the dust of his feet to get relief from pain, so we also will get relief, but if we do not get his foot dust, we will suffer.

 

Or Lakṣmī directly desired the foot dust because of her great qualities, but we are low, without qualification, and surrender to a particle of dust which has fallen far away somewhere (padam). This expresses extreme humility. The phrase “dust from his feet” is repeated to express their desire for service alone. Lakṣmī does not consider the fault of competition because of her desire for service. We are also like this.

 

Or in order to request service later, they explain the excellence of the desire of Lakṣmī who is worshipped by all. Or unlimited servants serve the dust because they are related to Tulasī who is dear to Kṛṣṇa’s feet. The place is crowded. Sāraṅgāṇāṁ padāmbujam: at his feet are many devotees. (SB 1.11.26) The demons and devatās desire that dust.

 

This verse answers verse 24. Service to husbands is not the highest dharma. Serving you is the highest. Brahma and even Lakṣmī pray for that.

 

Or Lakṣmī desires the dust of Viṣṇu’s feet. Similarly we desire your foot dust.

tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ

śriyā kīrtyānubhāvena gopāyasva samāhitaḥ

 

In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect this child very carefully.SB 10.8.19

 

This meaning is without showing Kṛṣṇa’s powers. Another meaning using puns is as follows. Though Lakṁsī was highly qualified, and had attained such a place, she only desired the foot dust of Kṛṣṇa, but could not attain it. This indicates her lack of discrimination. Some fault is indicated by the fact that many desire her glance. She should desire Kṛṣṇa’s foot dust without having her own position.

 

Or Lakṣmī whom the devatās struggle to see but cannot — being intoxicated when she is there and fainting when she departs — desires my foot dust. She resides on Kṛṣṇa’s chest as a golden line and is known in this form in Vraja by the words of Garga and others. She should be served by the gopis. Thus they say that they should surrender like her. But still, being intelligent and sober, we will return home to serve our husbands.

 

Text 38

tan naḥ prasīda vṛjinārdana te ’nghri-mūlaṁ

prāptā visṛjya vasatīs tvad-upāsanāśāḥ

tvat-sundara-smita-nirīkṣaṇa-tīvra-kāma

taptātmanāṁ puruṣa-bhūṣaṇa dehi dāsyam

Translation

Therefore, O vanquisher of all distress, please show us mercy. To approach your lotus feet we abandoned our families and homes, and we have no desire other than to serve you. Our hearts are burning with intense desires generated by your beautiful smiling glances. O jewel among men, please make us your maidservants.

 

Since we have surrendered to your foot dust, please be merciful. They address him. “Please make us your servants.” “O women mad with new youth! Why should I give servitude which is requested by Lakṣmī?” They speak with humility. With a desire to worship you, giving up our houses with freinds and retinue, we have attained your feet. You must fulfil the desires of those who have surrendred, giving up everything. Otherwise we will be overwhelmed with grief. You should not do this. O deliverer from suffering! You must give us service imbued with special rasa,O king of rasa! Our hearts are burning with intense desires generated by your beautiful smiling glances. You must do this. O ornament among men!

 

Or “O married women! Go to your houses and worship me along with my servants, the cowherd men. At home there are unlimited articles that can be employed in worship.” They reply pitifully. We have given up our houses because it destroys (nāśa) worship of you (upāsa). Our houses are not favorable for worshipping you. Most attractive one! We do not pray for servitude like other devotees. That can be accomplished in the house with the cowherds. We want special service. They speak with great pain. O you who pain (uṣa) the hearts (bhu) of the jīvas (puruṣa)! You do this by your beautiful smiles and glances. O you with beautiful smile and glances (sundara-smita-nirīkṣaṇa)! Speaking with deceit, they indicate their hidden bhāva by skill of words.

 

Our souls are pained with sharp desire because of you (tvat). Quickly give a remedy for this otherwise we will die. Or give us servitude as the remedy.

 

Or, “O women of Vraja! You automatically have service to me by being daughters or wives of the cowherds who are my best devotees. Why do you have to pray for this?” That is true. But give us special service. Out of modesty and shyness they do not directly indicate themselves. They speak in agitation. Give service which is suitable for those in pain.

 

Or with grass in their mouthes they speak in great pain. Give us service to some women who are pained in their their hearts. By service to them we will definitely get your special mercy.

 

This verse is a response to verse 25. “Women who desire a good destination in the next life should never abandon a husband who has not fallen from his religious standards, even if he is obnoxious, unfortunate, old, inactive, sickly or poor.”

 

With a desire to worship you, it is proper to give up even a good husband. That conclusion has been written. In desiring to worship you, particularly the houses, being related to husbands, become sinful because they obstruct your worship. They should thus be given up. So what is the fault or consideration if persons pained by love for you give up the house? What can persons devoured by a big snake do?

 

Another meaning using puns is explained. You are the destroyer of sin (janārdana) for other people. We have attained your feet. Even now you are concerned about sin. Be merciful. Forgive our offense of coming here. Take the mind and fix it in piety.

 

Or “Service to me is difficult to attain even by Lakṁsī. Please accept whatever I give by mercy.” With malice they speak.

 

Giving up our houses with a desire to worship you, we have come to your feet. Give service to those who are pained by sharp desires. Genitive case expresses the dative. What is the use of chastity to husbands? O person who decorates men or friends and not women! Or O person who pains the hearts of the jīvas! What use do we have for you? What is the use of bhakti to you?

 

Text 39

vīkṣyālakāvṛta-mukhaṁ tava kuṇdala-śrī

gaṇḍa-sthalādhara-sudhaṁ hasitāvalokam

dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya

vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ

Translation

Seeing your face encircled by curling locks of hair, your cheeks beautified by earrings, your lips full of nectar, and your smiling glance, and also seeing your two imposing arms, which take away our fear, and your chest, which is the only source of pleasure for the goddess of fortune, we must become your maidservants.

 

“O tasters of service! Please accept service like that of Śrīdāma and Subala, who are such servants.” Emotionally they pray for a special type of servitude. They look closely (vīksya) at his beauty. They describe his face arms and chest to suggest kissing his cheeks and drinking nectar from his lips as well as embracaing him. His locks are on the upper portions of his face, the earrings are on the sides and his smile is on the lower portion of his face. This indicates the beauty of all of his face. His cheeks are like flat areas (sthala), more beautiful than mirrors. His two arms destroy fear by killing demons for the devotees, since they are strong, and they remove fear of husbands. They actually indicate that they want to be deeply embraced by the arms. The arms are called sticks because they are round, thick and long. His chest has the highest beauty (ramaṇam) because of Lakṣmī or its own beauty. The two words ca indicate the special beauty of these items. The word vīksya and vilokya with the meaning “seeing” indicate the prominent position of the face, arms and chest. Or they show the gopis’ great confusion by indicating that just by seeing him they desire to be his servants. Let us become servants by directly experiencing the special rasa of being your servant. The present imperative is used.

 

The deep meaning is this. The highest happiness in worship is for the married women to have an illicit lover. That is well known from Bhāgavatamṛta and Kāvyālaṅkāra. Thus the gopīs pray for a special type of servitude. Let us be servants. Or your face makes the earrings beautiful. The nectar of the lips is situated on your cheeks which have the beauty of the earrings. We see your smiles and your glances. These are the main items indicated by repetition of ca.

 

Your chest is most beautiful (vilokya) or is to be seen in a special way by the world. It is even attractive to men. Kapila says:

vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ

puṁsāṁ mano-nayana-nirvṛtim ādadhānam

 

One should meditate on the Lord’s chest, the special residence of Mahā-lakṣmī, which bestows pleasure to the minds and eyes of men. SB 3.28.26

 

One should mediate on the chest of Kṛṣṇa which is pleasurable for the eyes of men, what to speak of women. He does not mention women directly because Kapila is speaking to his mother. The chest is the only playground (ramaṇam) of Lakṣmī since she dwells there. Ca indicates only. Or the chest gives happiness since it always embraces her. Or the chest is the best playground of beauty. Omission of the visarga in śriyah is poetic license.

 

The first ca means “and” and the second means “though.” The face and arms are secondary. The chest has exceptional beauty and happiness. But because of envy in competition with Lakṣmī it becomes secondary. Or the two cas indicate that all are equally important. They are each causes of their being servants.

 

Or the previous prayer for being a servant is actually a prayer for illicit love. “How can you request this, O lusty women? Why do you not desire that all of you can be my wives by marriage, like the young girls who performed Kātyāyanī vows?” They speak with coyness. Looking at your face, arms and chest, we desire to enjoy you as our illicist lover (dāsyaḥ bhavāma). The imperative form indicates a desire. By an appearance of intense prema rasa they experience madhura-rasa. This is described in Bhāgavatamṛta and Kāvyālaṅkāra.

 

This is a reply to verse 26. (For a woman from a respectable family, petty adulterous affairs are always condemned. They bar her from heaven, ruin her reputation and bring her difficulty and fear.)

 

By seeing your face, illicit love arises. What fault do we have? But one attains happiness by this illicit which is greater than that from liberation, Vaikunṭha and Lakṣmī’s worship. What is the use of heaven and reputation? You should respond to us cultured women.

 

The meaning by puns is as follows. Even if we look at your beautiful face, arms and chest, should we engage ourselves in your service (dāsyaḥ)? Imperative cases represents possibility. No. We should not. Your chest, arms and face are the playground for unsteady persons, not for us women who have firm vows of chastity.

 

Or when you show your face with locks and earrings, and show your two arms, and show your chest, we become fearful (dattā bhayam). To make ourselves fearless, have faces devoid of passion (bhava amada āsyaḥ).

 

Text 40

kā stry aṅga te kala-padāyata-veṇu-gīta-

sammohitārya-caritān na calet tri-lokyām

trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ

yad go-dvija-druma-mṛgāḥ pulakāny abibhran

Translation

Dear Kṛṣṇa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of your flute? Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see your beautiful form.

 

“O women of best conduct! You should preserve good conduct to teach persons like me.” They speak in misery. What woman in the three worlds would not deviate from the proper path by the sound of your flute? All would deviate. That is well known from Pārvatī hearing about his attractiveness in Skanda Purāṇa.

kṛṣṇaṁ nirīkṣya vanitotsava-rūpa-śīlaṁ

śrutvā ca tat-kvaṇita-veṇu-vivikta-gītam

devyo vimāna-gatayaḥ smara-nunna-sārā

bhraśyat-prasūna-kabarā mumuhur vinīvyaḥ

 

When the devatās’ wives flying in airplanes with their husbands catch sight of Kṛṣṇa, whose nature and form bring joy to all women, and when they hear the pure song when he plays the flute, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen. SB 10.21.12

 

The flute should not be played at all. But the all attractive form is always present. This form is dear to all (saubhāgya) or most beautiful for the upper, middle and lower worlds. The word idam indicates that the form is directly visible and negates other forms. Or idam indicates a most extraordinary form.

 

Seeing Rāma’s beauty, the sages were bewildered and developed special bhāva.

 

Purā mahaṛṣayaḥ sarve dandakāraṇya-vāsinaḥ

 

Dṛṣṭvā rāmaṁ hariṁ tatra bhoktum icchan suvigraham

 

Te sarve strītvam āpannāḥ samudbhūtāś ca gokule

 

Previously all the great sages at Daṇḍakāraṇya saw Rāma and desired to enjoy that beautiful form there. They become women and were born in Gokula. Padma Purāṇa.

 

Agni-putrā mahātmānas tapasā strītvam āpire

 

Bhartāraṁ ca jagad yoniṁ vāsudevam ajaṁ vibhum

 

The saintly sons of Agni attained bodies of women by the path of vaidhi-bhakti, and attained as their husband (not lover), the unborn, powerful Vāsudeva, source of the universe. Mahākūrma Purāṇa

 

Now the form surpasses that form in beauty, because it does not display the powers of the Lord. Or this form (idam) is indescribable, most astonishing. Even by seeing your picture, a special bhāva manifests. Uddhava says:

māyā-balaṁ darśayatā gṛhītam

vismāpanaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam

 

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

 

The three worlds are bewildered by the song of your flute, just by hearing and remembering. If they directly see you, they cannot move at all. Because of that form (yat) the cows, bulls, buffaloes etc. all the domesticated animals, though without intelligence, horripulate all over their bodies (pulakāni) at all times because of special bhāva. This infers other ecstatic symptoms also.

gā gopakair anu-vanaṁ nayator udāra

veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ

aspandanaṁ gati-matāṁ pulakas taruṇāṁ

niryoga-pāśa-kṛta-lakṣaṇayor vicitram

 

My dear friends! When Kṛṣṇa and Balarāma pass from forest to the forest with their cowherd friends, with their cows, carrying ropes to bind the cows’ rear legs at the time of milking, by the generous sound of his flute, among all living beings, those which move things become inert and trees which cannot move sprout shoots in ecstasy. This is most amazing. SB 10.21.19

 

The form is most enchanting even by hearing the flute. Rukmiṇī says:

śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te

nirviśya karṇa-vivarair harato ’ṅga-tāpam

rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ

tvayy acyutāviśati cittam apatrapaṁ me

 

O beauty of the worlds, having heard of your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of your beauty, which fulfills all desires of those who see, I have fixed my shameless mind upon you, O Kṛṣṇa. SB 10.52.37

 

Thus the form is most excellent. Those who have eyes can appreciate the beauty. They become astonished on seeing how all become totally confused on seeing clever Kṛṣṇa. Even the cows and other animals without power of discrimination develop ecstatic symptoms.

 

Even the devatās develop symptoms of ecstasy:

savanaśas tad upadhārya sureśāḥ

śakra-śarva-parameṣṭhi-purogāḥ

kavaya ānata-kandhara-cittāḥ

kaśmalaṁ yayur aniścita-tattvāḥ

 

Brahmā, Śiva, Indra and other chief devatās listen repeatedly to the sound. Although they are the most learned authorities, with hearts in submission, they cannot ascertain the meaning and forget everything. SB 10.35.15

 

Or yad can mean “by the flute sound and the form” animals’ hairs stand on end. The special enchanting power of the flute was described in the Twenty-first Chapter. It will also be described in the Thirty-sixth Chapter.

 

The enchanting nature of Kṛṣṇa’s form and flute song have been described. This includes the enchanting nature of his name. Because his name is most enchanting, they cannot even utter it directly. Thus there is no fault at all in giving up proper conduct if it is beyond one’s power to resist. Actually such devotees are not supposed to follow proper conduct. They are beyond it. That was previously described. Thus Śrīdhara Svāmī writes that it is proper to give up one’s dharma simply on hearing a sound indicating Kṛṣṇa. It is possible for the Lord to follow proper conduct to teach the people since he is full of all powers. But how is it possible for devotees controlled by prema who have no such power? Their greatness is very deep.

nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam

anuvrajāmy ahaṁ nityaṁ pūyeyety aṅghri-reṇubhiḥ

 

I always follow the footsteps of my pure devotees, who are free from all personal desire, are rapt in thought of my pastimes, are fixed in me, without any feelings of enmity, and are equal to all conditions of the world. Let me be purified by the dust from their feet! SB 11.14.16

 

This verse answers verse 27. “Love for me arises by the devotional processes of hearing about me, seeing my form, meditating on me and faithfully chanting my glories. The same result is not achieved by mere physical proximity. So please go back to your homes.”

 

Since men, sages, in a previous avatāra, and even cows now become bewildered, what can we do? We are not at fault for losing discrimination.

 

Or the cows develop such bliss just by seeing him or hearing his flute. On directly enjoying him the highest bliss in special prema will develop. So close contact is recommended. By hearing, bhāva develops and by direct contact the bhāva becomes special.

 

The meaning using puns is as follows. What women would fall from proper behaviour? None would fall. Does not the beautiful form which causes cows to horripulate exist in the three worlds? Yes, it does. Do not be proud of that.

 

Or O person playing a song on the flute! O bewildered one! O person bewildered by desire! This is exclaimed with lack of control. Who would not move away from you? Who would not go home? Why? Because they have proper conduct, the highest dharma.

 

Or O best person bewildered by the sound of the flute! This is said with great boldness. Because of your bad character, who would not go away? Who would accept you?

 

Text 41

vyaktaṁ bhavān vraja-bhayārti-haro ‘bhijāto

devo yathādi-puruṣaḥ sura-loka-goptā

tan no nidhehi kara-paṅkajam ārta-bandho

tapta-staneṣu ca śiraḥsu ca kiṅkarīṇām

Translation

Clearly you have taken birth in this world to relieve the fear and distress of the people of Vraja, just as the primeval Lord protects the domain of the devatās. Therefore, O friend of the distressed, kindly place your lotus hand on your maidservants’ heads and burning breasts.

 

After refuting each of his statements in order, now they show the goal of his avatāra, and make a prayer with great pain and misery. You have appared to free the people of Vraja from fear, such as the forest fire, and from pain of not attaining you. You appeared to remove Vraja’s fear that you would be harmed by Pūtanā, the forest fire etc. and their pain when you were attacked by the whirlwind. Or you appear in order to remove fear of separation from you, and the pain of separation. One version says that he comes to remove unlimited internal and external pains of the people of Vraja.

 

Or you remove the pain and fear of all beings in Vraja. Then you must remove our fear and pain also. You have appeared (jātaḥ) with a special manifestation of unlimited qualities (abhi). Though you come to remove the burden of the earth, mainly you come for removing the fear and pain of the people of Vraja in order to accomplish your prema rasa. Though the Lord appears when there is violation of dharma, he comes particularly because of compassion for the suffering. The Lord is worthy of worship by the world (devaḥ) since he is the cause of the world (ādi-puruṣaḥ), the supreme Lord. He similarly protects the people of Svarga. Or he protects the devatās and his own devotees (loka) by killing their enemies. Just as the Lord appears or exists and protects them, and shows favors to the devotees though he is equal to all, so you should relieve us of pain, even if this trespasses dharma. As the Lord has no fault in doing so, you also have no fault in doing this.

 

Or though you are worshippable, though you are the supreme Lord, and though you protect the devatās, you also deliver the people of Vraja from pain and fear and have thus appeared as the son of Nanda. That is very clear (vyaktam).

 

Your hand is like a lotus because it is cool, relieves pain and flows with blissful rasa. Place your lotus hand on our breasts, burning with desire. Later, place it on our heads, to destroy the pain, to make us fearless or to show your acceptance of us as your servants. The two words ca indicate that both breasts and heads are equally important. By relieveing pain and fear from us gopīs, who are fully dedicated to you, the pain and fear of all people of Vraja will be removed. Your goal as avatāra, to manifest unlimited qualities of Bhagavān, will be fulfilled.

 

“Why should I place my hand on your burning breasts? I will get burned.” O friend of persons in pain! You can tolerate your pain since you are affectionate to those who suffer. “I am afraid of placing my hand on the heads of chaste women who have taken vows.” It is not proper to allow your servants (kiṅkarīṇām) to suffer when you are personally present.

 

Or “O women intoxicated with desire! Since I have controlled desire, how can I place my hand on your breasts? I will place it only on your heads.” Do not place your hand there out of desire, but because you are the friend of the distressed. If you do not do this, we will die and you could not be famous as the friend of the distressed.

 

The deep meaning is this. Though our desires are concealed, by placing your hand on our limbs they will manifest. “I am shy in front of so many of you.” You should not be shy since we are all one in being your obedient servants. This request by many groups of gopīs to one person can be fulfilled since he can manifest his special śakti. Or one after the other he can place his hand on their breasts and heads.

 

The meaning using puns is as follows. You have been born as the son of Nanda. Since you are deva, ādi-puruṣa and protector of the devatās, you should not engage in adharma. Just as the Lord protects the devatās, removing their fear, you remove the fear and pain of the people of Vraja. But by forcibly conquering us chaste women you give fear and pain to the people of Vraja. This is not proper for you since it contradicts your purpose. O friend of the distressed! We are not in pain. You will be our friend in the future. Our breasts are not in pain (atapteṣu). Do not place your hand there. Or Kṛṣna, with heart burning with lust! Or though you are burning, do not place your hand on our breasts. As prince of Vraja do not place your hand on our heads, making us servants, since we live in Vraja. Or do not even place your hands on the heads of maid servants (kiṅkarīṇām) living in Nanda’s house, what to speak of our heads.

 

After answering him with ten verses and defeating him, in the eleventh verse they make clear their desire with intense pain. They also reject his opposite meanings with their opposite meanings using puns. Those have been explained.

 

Or with special skill they answers all ten of his verses in each of their verses. But they have one extra verse, and their verses are in a longer meter. This is for the purpose of producing their victory. Or it indicates their deep sorrow covered by anger in love.

 

Taking their first verse as an example, addressing him with vibho to indicate prabho and bhāvan indicate their servant attitude. Therefore you should not speak indifferently to us (verse 18). In giving up everything they state their intention at that moment. What is the use of your words? We have dedicated ourselves to your feet (bhaktā tava pādamulam verse 31). This answers verse 19 and 20. Having taken sheltere of you, we have no far of wild animals or relatives. The word bhaktā also replies to verse 21. We have come to worship you, not to see the flowers of the forest. This also replies to the second part of verse 18 (please tell me why you have come). We have come to worshop you. It also replies to verse 22 (go and serve your husbands). Please respond to us (bhajasva). This indicates their special bhāva. This answers verse 23 (perhaps you came out of great love for me.) Yes, for that reason we have come, and not out of affection of ordinary people. You are difficult to attain (duravagraha). This answers verses 24-25, rejecting service to husband and others stated with logic. Do not reject us. This answers verse 27-28. Though stated with logic, the reasons are rejected because of their prayer in misery.

 

They also show logic by citing the example of the Lord protecting the devatās. The details can be understood according to what was previously written. Their answer in verse 32, with the mention of duties to husbands, replies to verses 20, 22 and 25. They reject service to relatives and husbands by saying that service should be dedicated to him.

 

Do not cause worry to relatives (verse 20). This is answered with “Let service be offered to you, the Lord (tvayi iśe). It also answers his statement “Os everything well in Vraja?” By his influence, everything there is auspicious. It answers his description of the wild animals in the forest. Near you, there is no fear. “Please say why you have come?” (verse 18) We have come to serve you. Welcome to the forest. (verse 18). This is an inappropriate addresss to persons who are controlled by you. The word evam suggests their special bhāva, referring to verse 23 (Perhaps you have come here out of your great love).

 

Upadeśapade answers verse 27. Everyone should worship you in all circumstances. By a reflection of your worship, all faults are destroyed and all good qualities are achieved. You are the best (preṣṭhaḥ). This indicates that he is not an illicit lover. This answers verse 28 which forbids close association with him. Since you are the supreme soul, association with you is also supreme and spiritual. Otherwise there would be no relationship between light and darkness. Also being seeing with him, the forest also becomes the best (verse 21). It is not seen separately from him. What is the use of just seeing the forest? Absorbed in defeating him, with anger born of increasing prema, in denying his statements there is no particular order of their answers. That applies to all verses.

 

Verse 33 begins by rejecting verse 28. Cruel words are not suitable to the skilful or wise who have made you the object of rati. Or for persons who are most skilful, for those who have approached you, your welcoming words should be taken as they are. Husbands give pain. This answers his question “How is everything in Vraja?” (Verse 18) This answers verse 20 -24. (Mothers, fathers, sons and brothers search for you.) They have rati for you, their ātmā. This answers verse 19 about the wild animals. Who can we have fear when you are the lord of our lives? One should stay at the side of one’s greatest friend. Varadeśvara (instead of parameśvara) answers verse 23 (Perhaps you have come here out of your great love for me.) Since you give benendictions we have come for special prema. This answers verse 21 (coming to see the flowers). Please be merciful (prasīda). This answers verse 26 (For a woman from a respectable family, petty adulterous affairs are always condemned.) By your mercy all good qualities manifest and all faults disappear. Do not break our hopes. This answers verse 28. (The same result is not achieved by mere physical proximity. So please go back to your homes.) They had longed for his direct association for a long time.

 

With happiness you stole our mind. (Verse 34) This answers verse 18. You should not say cruel words since you are a form full of happiness. You stole our hearts. This answers verse 18 (How is Vraja?) and verse 19. (The forest is dark and has frightening animals.) Since he stole their hearts they are not concerned with these things. What can I do to please you? Please say. (Verse 18) Since our hearts are stolen, do what is necessary to please us. That is our reason for coming.

 

What should we do? This answes verse 22 (Go back to the village) and verse 24 (duty is the serve the husband). We cannot move from here. Our hearts are stolen. This confirms his statement in verse 23. We have come because our hearts have been stolen by you. This is unlike other persons who have affection alone. This also answers verses 26 and 27. We have no fault in losing our discrimination since you are most attractive. What should we do? Other actions are destestable. Being close to you is excellent.

 

Verse 35 (sprinkle us with the nectar of your lips) answers verse 28 (welcome. Your coming are most fortunate.) You should do what is most beneficial for us. Tell me what is pleasing to you. This also answers verse 23 (did you come out of great love). For this reason alone we came.

 

If you do not, we will consign our bodies to the fire of separation from you. Since everyone will die, there will be no need to worry about adharma.

 

Verse 36 also anwers verse 18 and 21. Harsh words are unsuitable for you who take away all pain (by your lotus eyes). Or if you glance with your sweet eyes, then we would have been welcomed and become fortunate (verse 18). Or by seeing you who are most attractive (lotus-eyed), we are welcomed and made most fortunate. Since you are affectionate to the forest people, we will have no fear of forest animals who are dear to you, since we are by your side. We should stay there. We did not come to see the flowers. How is Vraja? We have touched your feet and are fully satisfied. Now we have no taste for relatives etc. (verse 20,22, 23, 24) We are satisfied with you. We have come here because of special bhāva to enjoy with you. This answers verse 23. This is what will please us (verse 18- how can I please you?). We have touched your feet. Verses 26 and 27 express sin from illicit affairs. We should worship you as our illicit lover since we cannot be your wife like Lakṣmī. But how can there be get infamy from attaining the person attained by Lakṁsī?

 

Just as you associate with her, you should associate with us. This will produce bhāva continuously. Otherwise you could not have association with Laksṁī who is worshipped by all devotees and possesses the highest prema.

 

Verse 37 responds to verse 18, 19, 20, 22 and 24. Laksṁī is desired by Brahmā and others but ignores them. She desires your feet. Similarly we can ignore all others and surrender to you. What is the use of other actions? We have come with this great prema. This responds to verse 23.

 

Just as Lakṁsī resides with you on the milk ocean as your beloved, we can reside with you in Vṛndāvana. Thus we do not have to see the forest. (verse 21) How can we be defamed (veser 26, 27)? Lakṣṁī is never defamed. Thus it is proper to desire to be your servant. What pleases us is this. Thus we become most fortunate (verse 18). This is a suitable welcome.

 

Be merciful and make us your servants. (Verse 38) This is what pleases us (verse 18). What pleases us is to obtain your mercy. We have come for this. O deliverer of the suffering! This answers veres 18 (how is Vraja) and verse 19. You destroy all fear and suffering. We want to approach your lotus feet. You say go home (verse 28) but having attained those feet we cannot go. We must stay. We have given up our homes. This answers verses 18, 19, 20, 22 and 24. We desire to worship you. We have come to serve you, not to look at the forest. We desire to see that face. This answers verse 23. We have come with hearts pained by desire. You are the ornament among men. This answers verse 26 and 27. Since you are supreme, there is no fault in a relationship with you since you are actually our husband, and the supreme goal. Love will increase by our direct association with you. Statements like sannikārso hi martyānām are for materialists.

 

Seeing your face, we should become your servants. (Verse 39) This answers verse 18, 19-22, 24 and 25. If we are your servants we have no other interest. We have come with the bhāva of servants. (verse 23) Your chest is the playground of Lakṣmī. This answers verse 26 and 27. Service to you is what we want. This answers verse 18 (say what will please you.) We have come for that purpose. If that is accomplished the welcome is proper. Or your arms give fearlessness. This answers verse 18 (is Vraja well), verses 19-20, and verses 24-26. He can destroy all fear of animals, relatives and rules. Since relatives are all usesless, there is no fault in giving them all up. We have come to see your face not to see the forest. By seeing your face, we have no desire to see anything else. Your chest is the playground of beauty. This answers verse 28.

 

For those bewildered by your flute (verse 40), what is the use of welcoming words etc. expressed in verses 18-25? What is the use of asking what pleases us and what is the use of enlightening us about dharma? Your beauty is auspicious for the three worlds. This answers verses 26-27. Why consider this improper? The bhāva keeps increasing. Your attraction is astonishing, even the animals develop ecstasy. Thus there is no fault in approaching you because of attraction. You have appeared to destroy the fear and suffering of Vraja. This answers verse 18 (is Vraja well), verse 19-20, verse 22, and verses 24-25. Fear is not possible because of you. You are the Lord (devaḥ). This answers verses 26-27. You have no fault in associating with us, since you are affectionate to the miserable. Thus we should have no fault from that association with the ādipuruṣa. All faults in material association involving material illicit relationships are denied since as the Lord, he is the husband. This should actually be the goal.

 

Place your hand on our breasts. This answers verse 18 (please tell me what you want). We are servants (kiṅkarīṇām). This answers verse 23. We have come for special service. For servants seeing the forest is a secondary goal. Seeing Kṛṣṇa is the main goal. Please bestow what we have long requested. Then your words of welcome will be meaningful. What more can be said? The work will become too long.

 

The meaning of each part can be different according to one’s taste, for persons enjoying the mercy of the lotus feet of the Lord who is affectionate to the gopīs. The words that the gopīs and Kṛṣṇa exchanged and their meanings have been explained recklessly, with unitelligence, understood from the heart, for the pleasure of the devotees.

 

It is understood that before this time they did not have direct association with Kṛṣṇa, otherwise both parties would not have spoken in this way. Thus the author of Muktaphala accepts pūrva-rāga in the following verse.

akṣaṇvatāṁ phalam idaṁ na paraṁ vidāmaḥ

sakhyaḥ paśūn anaviveśayator vayasyaiḥ

vaktraṁ vrajeśa-sutayor anu veṇu juṣṭaṁ

yair vā nipītam anurakta-kaṭākṣa-mokṣam

 

The cowherd girls said: O friends! We do not know any other success for those with eyes than the face of the younger one who plays the flute — the face experienced as he casts a side glance of love, the face tasted by people with eyes — as the two sons of Nanda take the cows from forest to forest along with their friends. SB 10.21.7

 

Śrīdhara Svāmī explains this also. In commenting on verse 36 of this chapter, Vallabhabhaṭṭa explains that in dreams they had become blissful with Kṛṣṇa (abhiramita). The same can be explained for the following verses.

gopīnāṁ paramānanda āsīd govinda-darśane

kṣaṇaṁ yuga-śatam iva yāsāṁ yena vinābhavat

 

The young gopīs took the greatest pleasure in seeing Govinda, since for them even a moment without his association seemed like a hundred ages. SB 10.19.16

taṁ gorajaś-churita-kuntala-baddha-barha-

vanya-prasūna-rucirekṣaṇa-cāru-hāsam

veṇum kvaṇantam anugair upagīta-kīrtiṁ

gopyo didṛkṣita-dṛśo ’bhyagaman sametāḥ

 

Kṛṣṇa’s hair, covered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. He glanced charmingly and smiled beautifully, playing upon his flute while his companions chanted his glories. The young gopīs, all together, came forward to meet him, their eyes very eager to see him. SB 10.15.42

 

Or one can explain that they associated with Kṛṣṇa directly one or two times out of his sense of great pleasure. That being the case that would be the chief meaning of abhiramitāḥ. Now together they enjoyed many times or with special actions in the rāsa dance.

yadyapy asau pārśva-gato raho-gatas

tathāpi tasyāṅghri-yugaṁ navaṁ navam

pade pade kā virameta tat-padāc

calāpi yac chrīr na jahāti karhicit

 

Though Kṛṣṇa’s feet were next to them and in private, those feet appeared more and more beautiful at every moment. Which woman could give up those feet which Lakṣmī never gives up? SB 1.11.34

 

Or according to the above verse they enjoyed many times but they thought of him as ever new, since that is the nature of the sweetest object. Thus he spoke these verses as the crest jewel of tasters of rasa as if it were the first time. And thus Śrīdhara Svāmī’s comment is also correct. This is explained in Bhāgavatamṛta.

 

Text 42

śrī-śuka uvāca

iti viklavitaṁ tāsāṁ śrutvā yogeśvareśvaraḥ

prahasya sa-dayaṁ gopīr ātmārāmo ’py arīramat

Translation

Śukadeva Gosvāmī said: Smiling upon hearing these despondent words from the gopīs, Kṛṣṇa, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although he is self-satisfied.

 

Hearing their despondent words, which had double meanings because of being tinged with both agreement and disagreement, he smiled brightly with mercy. The following was not his smile in this case for they had clearly explained their desires.

 

hāso janonmāda-karī ca māyā: His smile is māyā which illusions all men. SB 2.1.31

 

Or being merciful he enjoyed with them while wiping away their tears with his hand. He could not have been indifferent, with a false smile. He had great affection for them because they were gopīs (gopī), qualified for his mercy, having special prema. He smiled at their sad words which they uttered because they did not know his intentions and because he had hidden meanings in his words.

 

Or he smiled with pure intentions because he was overjoyed at their answers or because by his words they stopped hiding their feelings and developed strong symptoms of love. Hāsa is a vyabhicārī-bhāva of śṛṅgāra-rasa.

 

“Rati is produced by mutual attachment, and manifests with playful gestures. He should not show qualities of an ātmārāma.” Though he was the master of those who perfected concentration of the mind (yoga), though he was ātmārāma, now he was not situated in that yoga since he displayed various playful gestures.

 

Or, by their sad words, his lordship over those who control the mind disappeared and by the enjoyment his nature of ātmārāma disappeared. Otherwise he could not have enjoyed hearing their words.

 

Or being the master of masters of yoga, he did not have one form but many, and simultaneously enjoyed.

 

Text 43

tābhiḥ sametābhir udāra-ceṣṭitaḥ

priyekṣaṇotphulla-mukhībhir acyutaḥ

udāra-hāsa-dvija-kunda-dīdhatir

vyarocataiṇāṅka ivoḍubhir vṛtaḥ

Translation

Surrounded by the assembled gopīs whose faces blossomed by his glance, Kṛṣṇa, who responded to each of them without fail, whose activities were most attractive, whose smile revealed his shining rows of teeth, white like jasmine buds, increased in beauty, like the moon surrounded by stars.

 

Four verses describe how he enjoyed. Showing how he is the promoter of the enjoyment, the verse describes his special beauty in relation to them when love arises, using an example.

 

They gathered together, coming very close to him. Or they met him, after giving up their anger. Or the gopis had met with Rādhā (samā), she who is endowed with the greatest beauty (mā). This means that in the beginning when the gopīs and Kṛṣṇa spoke, Rādhā was not present. When Kṛṣṇa ceased to hide his intentions she appeared.

 

He was surrounded by them and was uncounquered by desire (acyutaḥ). Or he is never without all beauty. Or he is never without rasa. He is always full of unlimited rasa. He shone in a special way (vyarocyata). The cause of gathering is given. He had most attractive activities, touching, offering flowers, glancing, etc. filled with various playful gestures which stimulated special rasa.

 

Or he smiled because of the elements described in this verse. Or smiling he enjoyed. Rati means enjoying. The reason for meeting was this enjoyment. His activities were elements of this enjoyment and the cause of his shining brightly. Their faces blossomed because of his glances or because they saw him. His power because of special śakti is shown since he could glance at each of them equally as they surrounded him. Their faces were like lotuses and his glance was like the sun, making their faces blossom. They revealed special rasa. His rasa is also described. His broad smile and his teeth were like rows of jasmine flowers. His smile was pure and his teeth were white. Or he had teeth like rows of jasmine in his broad smile. Or he had rows of jasmine like teeth which made his smile excellent. By the beauty of his teeth the smile became more beautiful.

 

His special beauty, though supreme and eternal, became more beautiful when combined with the gopīs. He shone like the full moon surrounded by shining stars. Their beauty together is most excellent. This implies he is eternally with them.

 

Text 44

upagīyamāna udgāyan vanitā-śata-yūthapaḥ

mālāṁ bibhrad vaijayantīṁ vyacaran maṇḍayan vanam

Translation

With the gopīs singing his praises, that leader of hundreds of groups of women sang loudly. He wandered in the forest wearing his Vaijayantī garland, beautifying the Vṛndāvana forest.

 

With the appearance of the great beauty, he made Vṛndāvana beautiful. He wandered about in order to go to the Yamunā suitable for rati, in order to stimulate the gopīs’ love by showing the flowers and by singing. They praised him by describing his form, qualities and pastimes. Or he was praised with songs on all four sides. He sang loudly out of joy. Vanitāḥ means women who have developed great attraction to a man. This is the definition given by Viśva. He was the protector (paḥ) of hundred of groups of such women. Or he was the relisher of hundreds of gouprs of women. Or he was the drinker of the lip nectar of hundreds of groups of women. They were in groups according to similarity of qualities.

 

Some of the nitya-siddha gopīs from Goloka appeared with him on earth. Some of the gopis were devatā women.

vasudeva-gṛhe sākṣād bhagavān puruṣaḥ paraḥ

janiṣyate tat-priyārthaṁ sambhavantu sura-striyaḥ

 

The Supreme Lord Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the devatās should also appear in order to satisfy him. SB 10.1.23

 

Others by great effort developing special bhāva by sādhana became gopīs. These are of two types: sages and śrutis. The sages are the ones at Daṇḍakāraṇa and performers of austerities at Mānasa lake. Śrutis refers the the great Upaniṣads. This is explained in Padma Purāṇa and Bṛhad Vāmana Purāṇa. There are differences between the gopīs because of special bhāvas. Though they are divided into groups, since they have similar bhāvas, they all enjoyed equally.

 

The vaijayantī garland is made from flowers of five colors: pañca-varṇā vaijayantī. Some say it is made of nine gems. They wore other ornaments as well:

 

valayānāṁ nūpurāṇāṁ kiṅkiṇīnāṁ ca yoṣitām

 

sa-priyāṇām abhūc chabdas tumulo rāsa-maṇḍale

 

A tumultuous sound arose from the armlets, ankle bells and waist bells of the gopīs as they sported with their beloved Kṛṣṇa in the circle of the rāsa dance. SB 10.33.5

 

However the garland is mentioned because it was particularly beautiful in the night. Or at that time the gopīs quickly made the galrnd and gave it to him. Kṛṣṇa then wandered in the forest.

 

Text 45

nadyāḥ pulinam āviśya gopībhir hima-vālukam

juṣṭaṁ tat-taralānandi kumudāmoda-vāyunā

 

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

 

He brought them to the Yamunā and then enjoyed with them with great cleverness. That is described in two verses. The river was the Yamunā as is confirmed in SB 1030.45. The name of the forest and the river are not mentioned since they would be inferred by the present descriptions, as they were well known. Or it is described simply as a river to emphasize the excellence of the bank and it flowed through the forest, to emphasis the solitary nature of the place. He entered the place with the gopīs, with great affection (āviśya). It had cool sand. It was thus suitable as a bed for love pastimes since it would bring relief from fatigue and would be soft. The bank was served by wind made blissful by the river’s waves and carrying the fragrance of lotuses. Or the bank was served by wind made fragrant by lotuses made to blossom at night though they were normally closed at that time, since they became blissful by waves shaking them.

 

Another version has kumud. The bank was made cool by the waves, and fragrant and indolent by the wind. The bank was suitable for love. It was an uddīpana for love.

 

Text 46

bāhu-prasāra-parirambha-karālakoru

nīvī-stanālabhana-narma-nakhāgra-pātaiḥ

kṣvelyāvaloka-hasitair vraja-sundarīṇām

uttambhayan rati-patiṁ ramayāṁ cakāra

Translation

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

 

He manifested (uttambhayan) the gopīs’ love though it was covered, by spreading his arms etc.

 

Or though the love was present already in the form of special prema, now it increased particularly.

 

Rati-patim means “one who nourishes prema.” Though Cupid’s body was burned up, to enjoy prema at this time he got a new body (uttambhayan). This shows his attraction for rati or prema, and his extreme cleverness in love. By spreading his arms he attracted the gopīs who were sitated far away. Or first he imitiated embracing them. Or he spread their arms. Or by spreading his arms he then embraced them tightly. Kṣeveli (play) indicates making allusions or biting or drinking the nectar of their lips. They were also skilful at love (vraja-sundarīṇām). Otherwise his skill in love would not manifest. He enjoyed with each of them by his special śakti.
 

 

 

Text 47

evaṁ bhagavataḥ kṛṣṇāl labdha-mānā mahātmanaḥ

ātmānaṁ menire strīṇāṁ māninyo hy adhikaṁ bhuvi

Translation

The gopīs became proud of themselves for having received such special attention from Kṛṣṇa, the greatest hero and Svayam Bhagavān. Each of them thought herself the best woman on earth.

 

Now begins a description of the special rasa of separation, produced in order to have special play later, with intense prema. They had received respect from Kṛṣṇa even though he was ātmārāma (mahātmanaḥ), by his manifestation of special love skills. Or because of him they became proud, because he manifested his powers in order to experience special rasa (bhagavataḥ), since he was an ocean of great, variegated rasa (kṛṣṇāt), or the supreme attractor of hearts. Each one, being proud (māninyaḥ) thought that she was the best among all the women existing on earth. Or each thought that she was supreme amont the gopis in the playground in the forest, because each one enjoyed with him. Thus they became proud. Or though they also became angry (māninyaḥ), since in the next verse both pride and anger are mentioned. Actually this is a natural manifestation in rasa, a component of service, for the gopīs who were most skilful at love, in order to please Kṛṣṇa who is fond of playful love.

 

Text 48

tāsāṁ tat-saubhaga-madaṁ vīkṣya mānaṁ ca keśavaḥ

praśamāya prasādāya tatraivāntaradhīyata

Translation

Keśava, seeing the gopīs too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus he immediately disappeared.

 

He saw their intoxication or pride (madam) because of the good fortune of his skilful love, or because of the good fortune of giving him pleasure, or because of the happiness by his loving treatment, or because of the good fortune of his giving them pleasure. That intoxication should be reduced, otherwise his desired rāsa dance could not take place, if they had an independent mood.

 

He saw their anger. Being satisfied with their anger, but without its disappearance he could not give special mercy by which the special prema in the rāsa dance could be accomplished.

 

Or he disappeared to reduce their pride and anger so he could give special mercy to them with the rāsa dance. Or by disappearing he wanted to announce his dependence on them. (SB 10.32.22)

 

Or he saw their joy or insanity caused by their good fortune. Mada means semen, musk, pride and transformation due to joy according to Viśva-prakāśa. He saw their exhaltation (maṇam) in their minds. He then disappeared to create great (pra) happiness in the rāsa dance (śamāya) and to giver mercy. In disappearing, mercy was manifested in their intense worship of him, without giving him up. That will be evident later. Or he disappeared to give special happiness which was mercy.

 

He disappeared out of special affection, not out of indifference as ātmārāma or out of hatred. That was not the behavior of Kṛṣṇa towards those who were most affectionate to him. It will later be explained.

evaṁ mad-arthojjhita-loka-veda

svānām hi vo mayy anuvṛttaye ’balāḥ

mayāparokṣaṁ bhajatā tirohitaṁ

māsūyituṁ mārhatha tat priyaṁ priyāḥ

 

My dear girls, understanding that simply for my sake you had rejected the authority of worldly opinion, of the Vedas and of your relatives, I acted as I did only to increase your attachment to me. Even when I removed myself from your sight by suddenly disappearing, I never stopped loving you. Therefore, my beloved gopīs, please do not harbor any bad feelings toward me, your beloved. SB 10.32.21

 

He disappeared there (tatra). He was untraceable. Suddenly they could not see him. Because he was the supreme Lord (keśavaḥ) that was not impossible for him.

 

Chapter Thirty

Text 1

śrī-śuka uvāca

antarhite bhagavati sahasaiva vrajāṅganāḥ

atapyaṁs tam acakṣāṇāḥ kariṇya iva yūthapam

Translation

Śukadeva Gosvāmī said: When Kṛṣṇa disappeared so inexplicably, the gopīs felt great sorrow at losing sight of him, like a group of female elephants who have lost their mate.

 

Since Śukadeva felt sorrow in telling about Kṛṣṇa’s disappearance he suddenly stopped speaking and finished the previous chapter.

 

Śukadeva endowed with śrī spoke. Lamenting the disappearance of Kṛṣṇa, he spoke sweet, unclear words like a parrot. Recovering after a moment, he spoke in lamentation. Kṛṣṇa had suddenly disappeared. It was unexplainable. Sahasā means unexplainable according to Amara-koṣa. This was a cause of great pain. Because the gopīs (vrajāṅganāḥ) loved him intensely they suffered greatly in separation. The elephant is said to be skilful at love. Thus the gopīs, dependent on Kṛṣṇa, are compared to female elephants suffering separation from a male elephant.

 

Text 2

gatyānurāga-smita-vibhramekṣitair

mano-ramālāpa-vihāra-vibhramaiḥ

ākṣipta-cittāḥ pramadā ramā-pates

tās tā viceṣṭā jagṛhus tad-ātmikāḥ

Translation

As the cowherd women remembered Kṛṣṇa, their hearts were overwhelmed by his movements and loving smiles, his playful glances and enchanting talks, and by the many other pastimes he would enjoy with them. Thus absorbed in thoughts of Kṛṣṇa, the Lord of Rādhā, the gopīs began acting out his various pastimes.

 

Their pain is described. This continues for two chapters. Their minds were overwhelmed by his all his bodily actions (gati — physical) by his affectionate smile, by his playful glances (mental), because they were offered with affection. They were overwhelmed by his attractive conversations (verbal), by his attractive actions such as lifting Govardhana and playing his flute and by his vibhrama, activities in śṛṅgāra-rasa. Citta-vrtty-anavasthānaṁ śṛṅgārād vibhramo mataḥ: instability of mental functions because of conjugal love is called vibhrama. The later elements in the list are of superior excellence. These were previously performed by Kṛṣṇa. They become filled with these memories. Or being overwhelmed in the mind and becoming completely absorbed can be taken as two separate actions since imitating his actions and becoming one with him are described later.

 

They had extreme pride (pramadāḥ). This includes their previous anger as well. Or they had been extremely joyful (pramadāḥ), but now were filled with sorrow. They were absorbed in the actions of the husband of Lakṁsī. This indicates his cleverness in love and that they were his wives. Or he was the husband of Rādhā. He was with her. They imitated his actions which were were indescribable (tāḥ tāḥ). They were incapable of imitating him but did so. Or they imitated all his various activities (viceṣṭāḥ). These are natural to women in prema. Priyānukaraṇaṁ līlā: imitating the lover’s actions is called līlā. (Ujjvala-nīlamaṇi 11.28) Or the various pastimes of Kṛṣṇa accepted the women who were absorbed in him.

 

Text 3

gati-smita-prekṣaṇa-bhāṣaṇādiṣu

priyāḥ priyasya pratirūḍha-mūrtayaḥ

asāv ahaṁ tv ity abalās tad-ātmikā

nyavediṣuḥ kṛṣṇa-vihāra-vibhramāḥ

Translation

Because the beloved gopīs were absorbed in thoughts of their beloved Kṛṣṇa, their bodies imitated his way of moving and smiling, his glances, his speech and other distinctive features. Deeply identifying with and maddened by remembering his pastimes, they declared to one another, “I am Kṛṣṇa!”

 

This verse describes their absorption in Kṛṣṇa. The list was mentioned in the previous verse. ādi indicates his activities and vibhrama. Since they were already mentioned, the adjectives used with them are not again mentioned.

 

Their bodies with senses and limbs (mūrtayaḥ) were absorbed in imitating his pastimes. Internally and externally they were overcome with this bhāva.

tadā pumān mukta-samasta-bandhanas

tad-bhāva-bhāvānukṛtāśayākṛtiḥ

nirdagdha-bījānuśayo mahīyasā

bhakti-prayogeṇa samety adhokṣajam

 

By those methods, that person, liberated from all bondage, with mind and body acting for the Lord and thinking of the Lord, having already burned up the seed of desire, achieves a direct meeting with the Supreme Lord through his rāga-bhakti. SB 7.7.36

 

They were women (abalāḥ). It was suitable that they imitate women. Or because of the pain they were without strength. Tu means certainly. They said “I am h” because of great pain or because of absorption in the pastimes. The reason is given. They were filled with Kṛṣṇa (tad-ātmikāḥ).

 

They did not say “I am Kṛṣṇa” because of their separation or because they identified with him. Being filled with Kṛṣṇa is natural when one is absorbed in pastimes of prema. It does not mean that they became one with him as in jñāṇa. They were affection to him (priyāḥ priyasya) because he was Kṛṣṇa, most attractive.

 

Or this identity with Kṛṣṇa can be part of the imitation. They show the imitation in this verse. They say, imitating Kṛṣṇa, “O women! I am that playful lover.” It is understood that previously he said this as a joke. Why is the statement not complete? It was their mental creation (tad-ātmikaḥ). Or tad-ātmikā indicates that the imitation was a complete duplicate. Their activities of kissing, embracing and vibhrama were like Kṛṣṇa’s actions.

 

Or vihāra-vibhramā can mean that they performed his actions of losing a necklace. Kṛṣṇa-vihāra-vibhrama can also mean that they were completely bewildered about whether Kṛṣṇa was playing or not or that they imitated his playing. The incomplete sentence is because of confusion due to separation.

 

Or she who had enjoyed with Kṛṣṇa in plenty (asau) said, “I am he.” Her identity is not revealed out of confusion in separation or out of playfulness. They spoke in this way because their minds were on death (tad-ātmikāḥ). They spoke with a desire to die out of great grief because they were mad (vibhramāḥ) for the pastimes of Kṛṣna. They became confused on remembering his pastimes.

 

 

 

 

Text 4

gāyantya uccair amum eva saṁhatā

vicikyur unmattaka-vad vanād vanam

papracchur ākāśa-vad antaraṁ bahir

bhūteṣu santaṁ puruṣaṁ vanaspatīn

Translation

Singing loudly of Kṛṣṇa, they searched for him throughout the Vṛndāvana forest like a band of madwomen. They even asked the trees about him, who as the Supersoul is present inside and outside of all created things, just like the sky.

 

Not only did they imitate his actions but disturbed by separation they searched for him there and there. They asked all beings whom they saw in front about him. They sang loudly so that he could hear of their pain or to attract him by singing songs he liked. Or they simple sang as a natural symptom of great pain. Though it is not proper to sing about him since he gave them up and gave them pain, they sang about him only, since he was their sole object of love or their quality was to sing about him. They gathered together (saṁhatāḥ) in order to search for him, or out of friendship they gathered to comfort each other or as a natural response to great pain. They asked the trees about him because they were almost insane (unmattaka-vat). The suffix ka indicates that the “madness applied to the self”. This indicates that their hair was unbound. They began searching and asking questions without discrimination. Thus they were not completely absorbed in these acts. Otherwise they would not ask trees.

 

They wandered from forest to forest, for a long time. Just as ether is spread inside and outside so Kṛṣṇa is spread inside and outside all jivas as the puruṣa. They alsked the trees about him. Or they asked the trees out of madness about Kṛṣṇa who was in front of them, internally and externally in all the bowers (bhūteṣu). Or they asked about their master (puruṣa). That was their reason for searching and asking. Or they asked the trees out of pain in separation about Kṛṣṇa whom they knew was situated everywhere. They spoke out of great pain. This is the greatness of of lack of control because of pain in prema.

 

Text 5

dṛṣṭo vaḥ kaccid aśvattha plakṣa nyagrodha no manaḥ

nanda-sūnur gato hṛtvā prema-hāsāvalokanaiḥ

Translation

[The gopīs said:] O aśvattha tree, O plakṣa, O nyagrodha, have you seen Kṛṣṇa? That son of Nanda Mahārāja has gone away after stealing our minds with his loving smiles and glances.

 

Has Kṛṣṇa been seen by you? Or has your Kṛṣṇa been seen? By stating a relationship with Kṛṣṇa, they indicate that the trees may have seen him. They could speak to the gopīs out of affection for him. Or they speak this way out of intense prema, thinking that others have their bhāva. They call to each tree individually, respecting them as devotees. The āśvattha is famous as a vibhūti of the Lord, a devotee. The Lord says to Arjuna “Know that I am in the banyan tree (nyāgrodha).” The plakṣa tree is their companion. These are the places of Viṣṇu, Śiva and Brahmā. The gopīs of course would not have this in mind when asking questions, since they were confused by separation. But I will elucidate things according to my promise to follow what Śrīdhara Svāmī explains in the five chapters, rather than according to the gopīs’ bhāva.

 

The questions are to the trees they see in front of them. They will be explained in the order found in the text. Nanda-suta indicates their master, with the suggestion that he is a rasika.

 

“Why do you ask about him?” He has stolen our minds, which are like gems, and departed. We have come here not knowing where he is. We ask you righteous trees about the thief. Kaccit indicates a question. Please tell us. They cannot complete the statement because of their disturbed state. We are searching for him with effort at this place. We infer that you have seen him.

 

He is nearby. Being consoled, we block the life airs from leaving and preserve our lives. The sentence is incomplete because they cannot answer properly since they are in great pain (unmattakavat).

 

Text 6

kaccit kurabakāśoka- nāga-punnāga-campakāḥ

rāmānujo māninīnām ito darpa-hara-smitaḥ

Translation

O kurabaka tree, O aśoka, O nāga, punnāga and campaka, has Balarāma’s younger brother, whose smile removes the pride of respectable women, passed this way?

Commentary

Being great souls they will not speak to us insignificant women. Thus they ask other trees. Kurabaka is the śoṇomlāna tree and nāga refers to the nāgakeśara tree. Did he go from here? Or did he disappear here? Previously they asked “Did you see him?” Now they ask “Did he go that way?” It is possible for you to see far away. “He cannot easily be found.” Since he came here, we will find his footprints and find him by those foot prints. Another version has gataḥ instead of itaḥ. According to Śrīdhara Svāmī the word itaḥ should be added to gataḥ. They do not mention his name again for the reason mentioned previously. “How did he steal the minds of women as respectable as you?” His smile steals the pride of even respectable women. He has no discretion in this matter. Just now he has stolen our pride in our position by his false smile. Thus we are looking for him. We cannot live even for a moment in separation from that person who causes great bewilderment. Therefore we ask you about him.

 

Text 7

kaccit tulasi kalyāṇi govinda-caraṇa-priye

saha tvāli-kulair bibhrad dṛṣṭas te ’ti-priyo ‘cyutaḥ

Translation

O most kind Tulasī, to whom the feet of Govinda are so dear, have you seen that infallible one walk by, wearing you and encircled by swarms of bees?

 

Since these trees are males, and siding with Kṛṣṇa, out of malice, they do not speak to us on understanding our pride. They then question tulasī, on their side since she was a female, imagining that she has seen him since it was known that she had unlimited fortune by gaining his affection. O Tulasī who makes our birth auspicious! Or O Tulasī, most fortunate! The reason for her fortunate is mentioned: O Tulasī, dear to the feet of Govinda, lord of Gokula, revealing unlimited sweetness! You are dearer to him than Mahālakṣmī. She aspires for the dust from those feet with great endeavor. But you are naturally dear to Kṛṣṇa’s feet. They do not mention his lotus feet since they are angry with him. He wears you who are accompanied by bees. This means the tulasī leaves are within the vaijayantī garland. Or at this time he plucked tulasī and wore a garland of tulasī. Having you seen him, since he is affectionate to you? The garland is full of honey and thus the bees cannot leave it. Since they buzz with intoxication, it is impossible for him to hide. He must have come to you. And you have seen him. He never leaves you (acyuta). This confirms that he must be near.

 

Ali-kulaih can also mean “with friends.” He wears you even though you have many friends. You are dear to him among many. Thus you are very dear to him. On the other hand, he holds many of us dear (atipriyaḥ). Or he holds everyone dear. This is a statement of hatred.

śrīr yat padāmbuja-rajaś cakame tulasyā

labdhvāpi vakṣasi padaṁ kila bhṛtya-juṣṭam

yasyāḥ sva-vīkṣaṇa utānya-sura-prayāsas

tadvad vayaṁ ca tava pāda-rajaḥ prapannāḥ

 

Goddess Lakṣmī, whose glance is sought after by the devatās with great endeavor, has achieved the unique position of always remaining on the chest of her Lord, Nārāyaṇa. Still, she desires the dust of his lotus feet, even though she has to share that dust with Tulasī and indeed with the Lord’s many other servants. Similarly, we have approached the dust of your lotus feet for shelter. SB 10.29.37

 

Or caraṇa can mean respect as in the phrase ācārya-caraṇā vadanti: the respected ācārya speaks. That respect is submitted with humility: O Tulasī, dear to the king of Gokula! Since he loves you, he must have come here! You must be dear because he wears your garlands. He cannot ignore you since he has affection for you. They hint that he has great affection for the gopīs also. Or even though the garland is surrounded by bees, Kṛṣṇa wears it. This shows his affection. The bees cannot avoid that garland because it is dear to the Lord. Thus Tulasī’s great qualities are indicated. It is also impossible for him to hide because of the buzzing bees. Therefore he must have come here and you must have seen him. He will not leave you (acyutaḥ).

 

Text 8

mālaty adarśi vaḥ kaccin mallike jāti-yūthike

prītiṁ vo janayan yātaḥ kara-sparśena mādhavaḥ

Translation

O mālati, O mallikā, O jāti and yūthikā, has Mādhava gone by here, giving you pleasure with the touch of his hand?

 

“Since Tulasī is a co-wife, she will not speak.” They then ask Kṛṣṇa’s servants. They call out to each one in affection, thinking of the plants as Kṛṣṇa’s servants, since they offered suitable flowers to him. He gave you (vaḥ) pleasure, or he who is yours (vaḥ) gave pleasure to you. Did he come here and give you pleasure by the touch of his hand? Or they imagine that the flowers saw him. He plucked their excellent flowers with his hand. He must have come near you.

 

Or he injured you with his nails as a jest. Cutting off the flowers with his nail, they question his motive in plucking flowers. He plucked them for the pastimes of madhura-rasa (mādhavaḥ) or he plucked them for Lakṣmī (mādhava — husband of Lakśmī). This is uttered in hatred. Actually mādhava means the consort of Rādhā. He picked them to decorate her. Though they did not specifically search for this meaning, because of their pure natures, or because of divine arrangement the words came out of their mouths, revealing the truth spontaneously.

 

Text 9

cūta-priyāla-panasāsana-kovidāra

jambv-arka-bilva-bakulāmra-kadamba-nīpāḥ

ye ‘nye parārtha-bhavakā yamunopakūlāḥ

śaṁsantu kṛṣṇa-padavīṁ rahitātmanāṁ naḥ

Translation

O cūta, O priyāla, O panasa, āsana and kovidāra, O jambu, O arka, O bilva, bakula and āmra, O kadamba and nīpa and all you other plants and trees living by the banks of the Yamunā who have dedicated your very existence to the welfare of others, we gopīs have lost our minds, so please tell us where Kṛṣṇa has gone.

Commentary

Those trees will not speak because they are his servants. We will ask trees which are trustworthy like sages. Cūta is a creeper mango and āmra is a tree mango. The poets called the creeper mango natāmra. It was seen in the central states. Nīpa is the dhūli-kadamba, with huge flowers and plentiful pollen. The seed of the priyāla is famous as cārubīja and is eaten. Panasa is the jackfruit tree. Asana is the yellow sāla tree. Kovidāra has double leaves and is famous in the Vindyā region as koyilāva. It is similar to the kāñcanāra. Though the arka tree is considered inferior, they asked this tree also since they were full of longing. “What do we gain in telling you about him?” You are dedicated to helping others. You have taken birth to help others. Or another version has parārtha-bhāvikā: producing auspiciousness for others. Since you are living at a holy spot, near the bank (upakula) of the Yamunā, you speak the truth and are merciful. Thus please tell us the truth. Do not cheat us. “You should search for him yourself.” Fearing this answer the gopīs speak with pain, hoping to generate compassion for their suffering state, “We have lost all consciousness. We are near death. We cannot search by ourselves.” Previously they asked the other trees if they had seen Kṛṣṇa but did not receive an answer. Now they cleverly ask only for the path he took.

 

Text 10

kiṁ te kṛtaṁ kṣiti tapo bata keśavāṅghri-

sparśotsavotpulakitāṅga-nahair vibhāsi

apy aṅghri-sambhava urukrama-vikramād vā

āho varāha-vapuṣaḥ parirambhaṇena

Translation

O mother earth, what piety did you perform to attain the touch of Keśava’s lotus feet, which has brought you such great joy that your bodily hairs are standing on end? You appear very beautiful in this condition. Was it perhaps when he stepped upon you in his form of the dwarf Vāmana, or even earlier, when he embraced you in his form of the boar Varāha?

Commentary

Asking about the footprints of Kṛṣṇa, they glance at the earth and then assume that the earth must have seen him since the earth is spread everywhere. They consider her sprouts of grass to be her hairs standing on end out of joy on being touched by his lotus feet. They then describe her great fortune while indicating his excellence. You must have done pious acts (tapaḥ) to touch his feet. Has the touch of his feet created your joy? Api indicates a question. Śruti says tredhā viṣṇu-vicakrame: Viṣṇu took three steps. Has your joy arisen from Trivikrama stepping with his feet to cover the three worlds, showing his power? That cannot be, since why would you show such joy now, after such a long time? Maybe it was not just touching with the foot, but Varāha lifting you up and enjoying you.

 

Or, what was your previous act by which you attained joy in being touched by Kṛṣṇa’s feet? Was it being touched by Trivikrama’s feet? Was it being embraced by Varāha? Please tell us. This indicates Kṛṣṇa’s greater glory. How can we endure separation then? You are most fortunate and we are most unfortunate. Be merciful and show us his path.

 

Text 11

apy eṇa-patny upagataḥ priyayeha gātrais

tanvan dṛśāṁ sakhi su-nirvṛtim acyuto vaḥ

kāntāṅga-saṅga-kuca-kuṅkuma-rañjitāyāḥ

kunda-srajaḥ kula-pater iha vāti gandhaḥ

Translation

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

 

The earth will not speak since, like Tulasī, she has the Lord’s affection and thus is a competitor, or she just does not want to speak. They then inquire from the doe, believing that she is a friend. O wife of the deer! You know about suffering in separation from a lover. Therefore please tell us. In great distress, in the distance, they see one doe. However dṛśām and vaḥ is in the plural, out of respect for her, since Kṛṣna has approached her. Or ena-patni in the singular refers to a class rather than an individual doe. Or out of many does, they ask the question to one only, who is the principal doe. Has he come here with some gopī? Did he give the greatest bliss to your eyes by showing his limbs? Otherwise you would not have such wide eyes, caused by happiness. He has given bliss greater than liberation (su-nirvṛtim). He must have revealed himself splendidly, otherwise you could not be so blissful.

 

O friend! The doe is addressed as a friend because she has similar love of Kṛṣṇa, and she plays with the gopīs in the forest. You should not cheat us. Acyuta did not fail to distribute bliss, or he did not fail to come here. It seems they are familiar with his scent for they say that the wind is carrying his scent. It was previously said:

upagīyamāna udgāyan vanitā-śata-yūthapaḥ

mālāṁ bibhrad vaijayantīṁ vyacaran maṇḍayan vanam

 

With the gopīs singing his praises, that leader of hundreds of groups of women sang loudly. He wandered in the forest wearing his Vaijayantī garland, beautifying the Vṛndāvana forest. SB 10.29.44

kaccit tulasi kalyāṇi govinda-caraṇa-priye

saha tvāli-kulair bibhrad dṛṣṭas te ’ti-priyo ‘cyutaḥ

 

O most kind Tulasī, to whom the feet of Govinda are so dear, have you seen that infallible one walk by, wearing you and encircled by swarms of bees? SB 10.30.7

 

Now he is wearing a jasmine garland. Thus he had three garlands. Or the vaijayantī garland was being worn and then he put on a tulasī garland when it appeared. Because the jasmine garland is beautiful in the moonlit night, he gave up the vaijayanti garland and put on the jasmine garland. Kula-pateḥ mean “of the king of Gokula, or the master of the gopīs.” Kṛṣṇa’s name is not directly mentioned out of shyness or cleverness. Having him alone as our master, we cannot maintain our lives in his absence. Therefore please quickly tell us.

 

Or he is the master (pati) of persons who speak badly (kula). It is befitting that she is with such a person. They speak in hatred. Or he has associated with you (upagataḥ) and is still here. “Then search for him and find him.” He brought joy by his limbs. He has been seen by you, who are most fortunate. We cannot see him. “They are not here.” But the wind carries his fragrance.

 

Text 12

bāhuṁ priyāṁsa upadhāya gṛhīta-padmo

rāmānujas tulasikāli-kulair madāndhaiḥ

anvīyamāna iha vas taravaḥ praṇāmaṁ

kiṁ vābhinandati caran praṇayāvalokaiḥ

Translation

O trees! When the younger brother of Rāma walked by here, followed by intoxicated bees swarming around the Tulasī buds decorating his garland, his arm on the shoulder of his beloved, holding a lotus in his right hand, did he acknowledge your obeisances with his affectionate glances?

 

Unsure when the does remained staring, thinking they were stunned with great sorrow on seeing the pain of separation in the gopīs, the sakhīs left the does and, seeing trees bowing low with fruits and flowers, thinking they were decent and offering respects, they inquired from them.

 

Inferring that a lover had come with Kṛṣna by her fragrance previously mentioned, they now imagine the fragrance of his shoulder mixed with his arm. The fragrance of his hand was mixed with the fragrance of a lotus he was holding. This was mixed with the fragrance of her shoulder.

 

There was also the fragrance of the tulasī on his body. Or there should be such arrangements among women lovers. He was followed by swarms of bees, blind with intoxication attracted to the sweet fragrance of the tulasī. The bees were attracted to the tulasī because the tulasī was related to Kṛṣṇa. All of this manifests a special rasa. Thinking his secret pastimes with his lover would be detected by the loud humming of the bees which were blind with intoxication, he tried walking away to get rid of them and came here, or he came here to pick the flowers from you trees.

 

Or he came here thinking of giving mercy to you since you are plants, similar to tulasī while fulfilling his own purposes. And particularly out of affection for your offering of respects he came here. Did he accept you with affectionate glances? Those glances are very rare. Kimvā indicates a question. Please tell us.

 

Or seeing his foot prints and, to the left, a woman’s foot prints, and seeing, to the right, the trees bowing down as if having achieved relief, they assumed he held a lotus in his right hand. Seeing groups of a woman’s footprints, deep and grouped together as if running in fear, they assumed that intoxicated bees had come. Or seeing drops of honey everywhere on the footprints, they assumed the bees had come. Or in an insane condition they uttered these words. This is mentioned in verse 14.

 

Or since the intoxicated bees followed him, he also by contact became intoxicated. They say this in anger. Or he is followed by bees with pride (mada). It is suitable then that he is followed by us, who have lots our pride.

 

Text 13

pṛcchatemā latā bāhūn apy āśliṣṭā vanaspateḥ

nūnaṁ tat-karaja-spṛṣṭā bibhraty utpulakāny aho

Translation

Let us ask these creepers about Kṛṣṇa. Even though they are embracing the arms of their husband, this tree, they certainly must have been touched by Kṛṣṇa’s fingernails, since out of joy they are manifesting eruptions on their skin.

 

The trees are his devotees and follow him. They will not speak. We will ask the creepers, since they are female, like us. They say to each other, “Let us ask the creepers.” They are embracing the arms of their husbands. This is our bhāva also.
 

 

 

Text 14

ity unmatta-vaco gopyaḥ kṛṣṇānveṣaṇa-kātarāḥ

līlā bhagavatas tās tā hy anucakrus tad-ātmikāḥ

Translation

Having spoken these words, the gopīs, distraught from searching for Kṛṣṇa, began to act out his various pastimes, fully absorbed in thoughts of him.

 

Speaking in this way (iti) the gopīs enacted Kṛṣṇa’s pastimes. Or with insane words, as was mentioned previously (unmattaka), they enacted his pastimes. The repetition of unmatta from verse 4 emphasizes their condition. Though they should not be called insane, from their questions to the various objects this is the conclusion.

 

They imitated Kṛṣṇa’s pastimes because they were pained by separation, after searching for he who is most attractive (kṛṣṇa). Because of the pain they imitated him, not whimsically, or thinking that it would create happiness. They did this because their hearts were stolen by him (tad-ātmikāḥ).  Or tad-ātmikāḥ can mean that they became absorbed in the pastimes in order to enact them. Or “by remembering him, the prāṇas of those who are pained by separation will suffer more. By the ghee of imitating the pastimes how can the ātmā remain in the hearts of those burning from the fire of increased separation?” The ātmā will not leave because it has a relationship with a sweet, soothing ocean. If they remain as they are, they will burn up.

 

Or tad-ātmikāḥ can mean that they were absorbed in Kṛṣṇa. Their imitations depended on this. They were not whimsical.

 

Text 15

kasyācit pūtanāyantyāḥ kṛṣṇāyanty apibat stanam

tokayitvā rudaty anyā padāhan śakaṭāyatīm

Translation

One gopī imitated Pūtanā, while another acted like infant Kṛṣṇa and pretended to suck her breast. Another gopī, crying in imitation of infant Kṛṣṇa, kicked a gopī who was taking the role of the cart demon, Śakaṭāsura.

 

Their imitation is described in nine verses. Anucakruḥ in the previous verse indicates that the imitation was complete. They became absorbed in the enactment. Otherwise it would have just been stated that they imitated Kṛṣṇa. One can imitate the bodily actions with one’s body, verbal actions with one’s speech and mental activities with the mind. Though one truly imitates by assuming the mood of the other person, it depends on these three elements. First three examples of bodily imitation are described.

 

One gopī imitated Pūtanā, by using her gestures, not by dress, since that was lacking at the time. The next verses explains that one gopī thought she was Kṛṣṇa (kṛṣnārbha-bhāvavān). This was done in the confusion generated from separation. Even though not perfectly accomplished, it occurred because of the nature of pain in separation, with absorption in the pastimes.

 

Though it is not proper for exalted devotees to imitate demons, they were overcome with special, indescribable bhāvas and thus imitated his pastimes, thinking that their friends were also overcome with such bhāvas. With intention they imitated Pūtanā and others in order to dissipate their great suffering by contact with his mind by doing that.

 

(verse 14) Or iti means thus they were pained by searching for Kṛṣṇa. The pastimes next (anu) made all the gopīs suffering separation become full of the pastimes (tad-ātmikāḥ). Thus it was suitable that they portray demons, since demons were involved in the pastimes. They were not at fault. One gopī imitated sucking her breast, not actually sucking her breast, since it was imitation. This applies to later actions also. One imitated a cart above another gopī imitating Kṛṣṇa.

 

Text 16

daityāyitvā jahārānyām eko kṛṣṇārbha-bhāvanām

riṅgayām āsa kāpy aṅghrī karṣantī ghoṣa-niḥsvanaiḥ

Translation

One gopī took the role of Tṛṇāvarta and carried away another, who was acting like infant Kṛṣṇa, while yet another gopī crawled about, her ankle bells tinkling as she pulled her feet.

Commentary

One gopī imitated the mood of Kṛṣṇa as a baby, and became absorbed in fear. One gopī crawled, making sounds like ankle bells, or employing ankle bells since she already had ankle bells on her feet. In this way she imitated Kṛṣṇa crawling about.

 

Text 17

kṛṣṇa-rāmāyite dve tu gopāyantyaś ca kāścana

vatsāyatīṁ hanti cānyā tatraikā tu bakāyatīm

Translation

Two gopīs acted like Balarāma and Kṛṣṇa in the midst of several others, who took the role of cowherd boys. One gopī enacted Kṛṣṇa’s killing of the demon Vatsāsura, represented by another gopī, and a pair of gopīs acted out the killing of Bakāsura.

 

Two gopīs took the roles of Kṛṣṇa and Balarāma and others took the roles of cowherd boys to enact herding the calves. The word ca indicates that a gopī also imitiated Aghāsura. Present tense is used to indicate that the event was not long ago.

 

Text 18

āhūya dūra-gā yadvat kṛṣṇas tam anuvartatīm

veṇuṁ kvaṇantīṁ krīḍantīm anyāḥ śaṁsanti sādhv iti

Translation

When one gopī perfectly imitated how Kṛṣṇa would call the cows who had wandered far away, how he would play his flute and how he would engage in various sports, the others congratulated her with exclamations of “Well done! Well done!”

 

Now vocal imitation is described in five verses. Various pastimes before killing Pralamba are imitated in two verses. Since it was vocal imitation, or because of greater and greater absorption in imitating, there is no mention of imitating Kṛṣṇa. He called the cows situated far off in Vraja, just as he called the gopīs with the sound of his flute. Some praised others who had taken the role of cowherds (anuvartatīm), singing etc.

 

Text 19

kasyāñcit sva-bhujaṁ nyasya calanty āhāparā nanu

kṛṣṇo ’haṁ paśyata gatiṁ lalitām iti tan-manāḥ

Translation

Another gopī, her mind fixed on Kṛṣṇa, walked about with her arm resting on the shoulder of a friend and declared, “I am Kṛṣṇa! Just see how gracefully I dance!”

 

One gopī said with certainty (nunam), “I am Kṛṣṇa.” You should not doubt this. Or O cowherds! Or O gopīs! (nunam) See my attractive movements or how I attractively walk. She was absorbed in Kṛṣṇa (tan-manāḥ). Thus there is no fault in saying this. “I am Kṛṣṇa, full of all qualities. See the gopī Lalitā, who has taken shelter of me (gatim).”  Do you remember this? Kṛṣṇa had previously said this. Why is the statement not complete? Her mind was taken by Kṛṣṇa (tan-matāḥ). Or she was absorbed in the imitation.

 

Text 20

mā bhaiṣṭa vāta-varṣābhyāṁ tat-trāṇaṁ vihitaṁ maya

ity uktvaikena hastena yatanty unnidadhe ’mbaram

Translation

“Don’t be afraid of the wind and rain,” said one gopī. “I will save you.” And with that she lifted her shawl above her head.

 

Absorbed imitation, she used only words, or absorbed in the pastime, she felt if the wind was actually present. This is also true of verse 22 and other enactments. This indicates that because of the separation, they had lost strength to enact with the whole body. She held her shawl high or for a long time, imitating lifting Govardhana.

 

Text 21

āruhyaikā padākramya śirasy āhāparāṁ nṛpa

duṣṭāhe gaccha jāto ’haṁ khalānām nanu daṇḍa-kṛt

 

O King, one gopī climbed on another’s shoulders and, putting her foot on the other’s head, said, “Go away from here, O wicked snake! You should know that I have taken birth in this world just to punish the wicked.”

 

Nanu indicates certainty. One version has nrpa (O king)! This expresses astonishment. O Kāliya (duṣṭāhe)! Go from. Otherwise I will punish you. Using her feet, putting them on the head of another gopī, she spoke. Nanu indicates certainty or calling out. Sometimes the word nṛpa is inserted. This indicates astonishment. Duṣṭāhe means “O wicked snake!” Leave this place or else I will punish you. Nanu means certainly. Though in the actual pastime Kṛṣṇa did not say this, the gopī said this as a conclusion or to explain the meaning of the pastime.

 

Text 22

tatraikovāca he gopā dāvāgniṁ paśyatolbaṇam

cakṣūṁṣy āśv apidadhvaṁ vo vidhāsye kṣemam añjasā

Translation

Then another gopī spoke: My dear cowherd boys, look at this raging forest fire! Quickly close your eyes and I will easily protect you.

 

One version has tatra ca: after enacting Kāliya’s punishment, then one gopīs spoke. This event took place there (tatra). Saving them from the forest fire also (ca) took place in the reed grove. Thus he saved the cowherds twice. Or tatra ca can mean “among the gopīs one said.” She imitated the fire in the reed grove. Anjasā means easily.

 

Text 23

baddhānyayā srajā kācit tanvī tatra ulūkhale

badhnāmi bhāṇḍa-bhettāraṁ haiyaṅgava-muṣaṁ tv iti

bhītā su-dṛk pidhāyāsyaṁ bheje bhīti-viḍambanam

Translation

One gopī tied up her slender companion with a flower garland and said, “Now I will bind this boy who has broken the butter pots and stolen the butter to this mortar.” The second gopī then covered her face, pretending to be afraid by movements of her eyes.

 

Now imitation predominantly mental is described. One gopīs, different from the others, a messenger who was more elderly (anayā), following behind acted as the mother. Or one gopīs who was most gentle, most outstanding acted as his mother. Previously his mother had bound him up with a very soft rope of cow hair. Or first with a garland, and then with another material (anayā) a gopī acting as Kṛṣṇa was bound. Attempting to tie him up many times, they were able to bind him with a garland. They acted according to their fancy.

 

One gopī was thin. Because of the pain of separation she immediately became thin. Out of prema they imitated the Lord being controlled by his devotee. Tatra can mean “in that imitation” or among the gopīs (tatra) one became the mortar. One gopī imitated fear by moving her eyes and covered her face with her hands. This is a quality of a small child when he is afraid. She imitated his characteristics of fear: trembling, hairs standing on end, crying slightly and pitiful voice.

 

By imitating fear, it is imitation of his mentality. Fear is a product of the mind. The Dāmodara pastime, which shows he is controlled by the devotee is the best of all pastimes. Thus it is at the end since one should conclude with sweetness: madhureṇa samāpayet.

 

Since killing Dhenuka and Pralambha were done by Balarāma, they were not enacted. They did not imitate his stealing the gopīs clothing or attracting the wives of the brāhmaṇa, since they were shy. They did not consider the particular rasas of each pastime, since they concluded in the soul of the rasas (Kṛṣṇa) Breaking the Yamalāruna trees was not imitated as it was included in the Dāmodara pastime. The pastimes imitated are not in correct order because Śukadeva, in describing the gopīs bewilderment in separation attained a similar bhāva and gave up inspecting the sequence closely. Or the gopīs imitated the pastimes in the order written, for single to group enactments, and in that, from lesser to major pastimes. Or they manifested the pastimes from single to group enactments. Or because of pain in separation or absorption in the enactments they lost awareness of the correct order.

 

Text 24

evaṁ kṛṣṇaṁ pṛcchamānā vrṇdāvana-latās tarūn

vyacakṣata vanoddeśe padāni paramātmanaḥ

Translation

While the gopīs were thus imitating Kṛṣṇa’s pastimes and asking Vṛndāvana’s creepers and trees, in part of the forest they happened to see footprints of the root form of all beings.

 

Asking the creepers in this way (evam) or imitating his pastimes as described and asking the creepers, they saw footprints, because Kṛṣṇa attracted all their hearts. Falling within their sight, they saw the footprints on the ground. Previously they only thought of the footprints (SB 10.30.10). Now they directly saw them. Previously they saw the footprints but because they were bewildered by prema, it was as if they did not see them, since they did not look closely. Therefore they did not follow those footprints. Now, slightly recovering because of imitating with absorption, their intelligence arose. They now saw what they previously could not recognize. Thus the affix vi is added to indicate special seeing. They saw the footprints of he who was dearest (paramātmanaḥ). Even though it was night they could recognize his footprints by their characteristics. Or when the twilight passed and the autumn full moon rose, they could see clearly in the moonlight even to a distance. Or they simply saw the footprints while asking questions. The rest of the description is repetition.

 

Text 25

padāni vyaktam etāni nanda-sūnor mahātmanaḥ

lakṣyante hi dhvajāmbhoja- vajrāṅkuśa-yavādibhiḥ

Translation

[The gopīs said:] The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so forth on these footprints clearly distinguish them as belonging to that great soul, the son of Nanda Mahārāja.

 

They speak to each other. Clearly these are the footprints of Kṛṣṇa and no one else because

 

they are marked with the flag and other symbols, which indicate a mahā-puruṣa. Ādhibhiḥ indicates other signs also

 

vilokyaika bhuvaṁ prāha gopīr gopa-varāṅganā

 

pulakācita-sarvāṅgī vikaśi nayanotpalā

 

dhvaja-vajrāāṅkuśābjāṅka-rekhāvanty āli paśyata

 

padānyetāni kṛṣṇaysa līlāṅkṛta-gāminaḥ

 

Seeing those foot prints one gopī, best of the cowherd women, her hairs standing on end, with wide eyes, said “O friends! Look at the footprints of Kṛṣṇa, who walks about ornamented with pastimes. Those prints are marked with the flag, thunderbolt, goad, and lotus!”

 

dakṣiṇasya padāṅguṣṭha-mūle cakraṁ bibharty ajaḥ

 

tatra bhakta-janasyāri-ṣaḍ-varga-cchedanāya saḥ

 

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.

 

madhyamāṅguli-mūle ca dhatte kamalam acyutaḥ

 

dhyātṛ-citta-dvirephāṇāṁ lobhanāyāti-śobhanām

 

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.

 

Padmasyādho dhvajaṁ dhatte sarvānarthajayadhvajam

 

Below the lotus is a flag which conquers all anarthas.

 

kaniṣṭha-mūlato vajraṁ bhakta-pāpādri-bhedanam

 

pārṣṇi-madhye 'ṅkuśaṁ bhakta cittebha-vaśa-kāriṇam

 

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.

 

bhoga-sampan-mayaṁ dhatte yavam aṅguṣṭha-parvaṇi

 

The joint of his right large toe bears the mark of a barleycorn, representing all kinds of enjoyable opulences.

 

Tathā vāma padāṅguṣṭhamūlatas tanmukhaṁ daram

 

Sarvavidyāprakāśāya dadhāti bhagavan asau

 

Padmādīny api cihnāni tatra dakṣināpādavat

 

At the base of the left foot is a conch which bestows all knowledge. There are also lotus and other symbols similar to those on the right foot.

 

Text 26

tais taiḥ padais tat-padavīm anvicchantyo ’grato’balāḥ

vadhvāḥ padaiḥ su-pṛktāni vilokyārtāḥ samabruvan

Translation

The gopīs began following Kṛṣṇa’s path, as shown by his many footprints, but when they saw that these prints were thoroughly intermixed with those of his dearest consort, they became perturbed and spoke as follows.

 

They followed his path by the foot prints marked with the symbols. The repetition (tais taiḥ) suggests that the foot prints were scattered in many places or there were isolated footrpints.

 

Thought weak (abalāḥ) from separation and searching, they searched in front for his path, or they saw in front his footprints mixed with those of another gopī (vadhvāḥ), or of a woman who was like a daughter-in-law, since the prints were delicate, because of her shyness. Or this means Rādhā, who was famous in Gokula as Kṛṣṇa’s wife, since Yāśodā had that desire and expressed it sometimes. Her name is not directly stated but simply written as vadhu.

 

Kāpi tena samaṁ yātā kṛtapuṇyā madālasā

 

padāni yasyāś caitāni ghanāny alpatanūni ca

 

Someone with great piety, pride and laziness has gone with him. Her footprints are deep and thin. Viṣṇu Purāṇa

 

His prints were very mixed (supṛktāni) with hers since her arm was on his shoulder. He had not left them because of anger, hatred or detachment, but to lead one of them away. She had been with them, but by some signal he left with her. His footprints appeared at a distance, and then after walking for some time met with hers.

 

They were pained because he had accepted one of them and given up the others. Or though pained by separation, they spoke to each other while reflecting on the situation.

 

Text 27

kasyāḥ padāni caitāni yātāyā nanda-sūnunā

aṁsa-nyasta-prakoṣṭhāyāḥ kareṇoḥ kariṇā yathā

Translation

[The gopīs said:] Here we see the footprints of some gopī who must have been walking along with the son of Nanda Mahārāja. Her arm is on his shoulder, just as an elephant is accompanied by a she-elephant.

 

What is this? We should recognize the footprints of whoever has gone off with Kṛṣṇa. With pleasure he placed her arm on his shoulder. Or he did this to lead her far away with force so that they could travel easily since she was stumbling in the dark. It indicates that he was especially affectionate to her. They are compared to a pair of elephants since the two wander together out of desire and affection.

 

Text 28

anayārādhito nūnaṁ bhagavān harir īśvaraḥ

yan no vihāya govindaḥ prīto yām anayad rahaḥ

Translation

Certainly this particular gopī has perfectly worshiped the all-powerful Lord who takes away distress, Govinda, since he was so pleased with her that he abandoned the rest of us and brought her to a secluded place.

 

Some gopīs speak of her good fortune in joy, without mentioned the gopī’s name, since they recognized the footprints as Rādhā’s and were relieved. Nūnam indicates conjecture or certainty. Nārāyaṇa (bhagavān), who takes away all distress (hariḥ), who is capable of fulfilling the desires of the devotees, or is independent (īśvaraḥ), is controlled by (ārādhitaḥ) her, not by us. If he had not gone with her we would not be suffering in separation. Rādhā means “one who controls or worships.” As lord of Gokula (govinda) he has given us up though we and she are equal. Leaving us in the forest in the night, he has brought her to a place where we cannot go (rahaḥ).

 

Or Govinda only was worshipped by her. She was most fortunate. Govinda reveals his unlimited powers, removes all suffering or is attractive with his form and qualities (hariḥ) and is the lord of the lives of the people of Vraja. She has realized this person. Or he was controlled by the gopī whom he loved (yat prītaḥ) and whom he took away. Or he was controlled by the gopī whom he took away, going with her secretly.

 

Text 29

dhanyā aho amī ālyogovindāṅghry-abja-reṇavaḥ

yān brahmeśau ramā devī dadhur mūrdhny agha-nuttaye

Translation

O friends! The dust of Govinda’s lotus feet is so sacred that even Brahmā, Śiva and Lakṣmī take that dust upon their heads to dispel sinful reactions.

 

O friends (ālyaḥ). They are addressed to make them unified in mind or to generate special bhakti. This (amī) dust is most fortunate. In listing Brahmā, Śiva and Lakṣmī the word ca is not used, to show that they are all prominent. However the latter in the list are most excellent (Lakṣmī.) They take his foot dust on their heads. The gopīs see this all the time. This is what they saw, not an admission of his great powers. Ramādevī means Lakṣmī and excludes Rādhā. Or in taking the foot dust Lakṣmī is indicated to have developed bhakti for Kṛṣṇa. Thus she is worshippable as devī. Or since Rādhā and Lakṣmī are generally the same devī is used to indicate Lakṁsī. As a devī Lakṣmī never touches her feet on earth. Or devī means Vraja-devī, Rādhā.

 

They place the dust on their heads as an indication of their bhakti. They do this to destroy offenses or the suffering from separation (agha-nuttaye). They are without offense but we are full of offenses since we do not hold the dust on our heads. Or the dust is the highest (dhanyaḥ) or capable of giving the treasure of Kṛṣṇa’s form. Or this dust which exists in Vaikuṇṭha and has fallen in the cow pens or this dust which we previously saw, unmixed with her footprints, is most excellent. This is a statement of envy. Or this dust and this friend (in the plural to show respect for Rādhā) , having been taken away by Kṛṣṇa, are fortunate. Like the dust, she is fortunate. Even Lakṣmī and others bow before her.

 

Text 30

tasyā amūni naḥ kṣobhaṁ kurvanty uccaiḥ padāni yat

yaikāpahṛtya gopīnām raho bhunkte ‘cyutādharam

na lakṣyante padāny atra tasyā nūnaṁ tṛṇāṅkuraiḥ

khidyat sujātāṅghri-talām unninye preyasīṁ priyaḥ

Translation

These footprints of that special gopī cause us great pain. She alone has taken him away to a secluded place, where she is enjoying the lips of Kṛṣṇa, which belong to all of us. Look, we can’t see her footprints over here! The lover lifted up his beloved whose tender feet were pained by the spouts.

 

The friends of Candrāvalī speak. The footprints cause us great (ucchaiḥ) pain, or make us lose our composure, because of what was said about them. Or the footprints being offered on our heads with pride give us pain. She has taken him alone for private enjoyment. Or since she stole him,

 

he has given up all the gopīs (generally) and come here. Otherwise why would he come here?

 

She enjoys his lips which belong to all of us. Another version has dhanam (treasure) instead of raho. Śrīdhara Svāmī explains dhanam as meaning “all in all.” But raho is the commonest version.

 

She enjoys the lips of the person who does not give her up and go elsewhere (acyuta). Or she enjoys the lips of he who does not give up that enjoyment. Or she enjoys the lips which were enjoyed by us already (cyuta).

 

Or should those footprints which by passed us (ucchaiḥ) cause us disturbance? No. This is a statement made by all of them. He has lifted up this most loved one on his shoulders. This is understood from verse 39. They say this to slander her. All of them are dear to Kṛṣṇa but among all of them, he has affection for her the most. Therefore lifting her up is to be expected. Or he lifted her with both hands onto his lap. By embraces etc. it is understood that she was the dearest.

 

Text 31

imāny adhika-magnāni padāni vahato vadhūm

gopyaḥ paśyata kṛṣṇasya bhārākrāntasya kāminaḥ

atrāvaropitā kāntā puṣpa-hetor mahātmanā

Translation

Please observe, my dear gopīs, how in this place lusty Kṛṣṇa’s footprints are pressed more deeply into the ground because of carrying the weight of his beloved. Over here that intelligent boy must have put her down to gather some flowers.

 

The symptoms are described. O gopīs! Being skilful in love you should see this. Kṛṣṇa is lusty (kāminaḥ) otherwise he would not do this. This is a statement uttered in hatred. Actually it indicates great control over him. For the other party it indicates that he had great attachment to her. This verse is not seen in many versions.

 

Later they see her footprints in front. The skilful lover (mahātmanaḥ) or he who is most intelligent, put her down to pick flowers. This line is seen in some editions.

 

Text 32

atra prasūnāvacayaḥ priyārthe preyasā kṛtaḥ

prapadākramaṇa ete paśyatāsakale pade

Translation

Just see how in this place dear Kṛṣṇa collected flowers for his beloved. Here he has left the impression of only the front part of his feet because he was standing on his toes to reach the flowers.

 

The flowers were picked by the most beloved (preyasā) for his beloved (priyārthe). This is the opposite of the previous statement preyasīṁ priya. This indicates that they were equal in affection. Or because he lifted her he considered her the best. Now she is considered the dearest, since he followed her order to pick flowers. He raised both feet. This indicates that one can pick many flowers by standing in one place at one of the many flowering trees. Or standing on his toes each time in front of many trees he picked flowers.

 

puṣpāvacayam atroccaiś cakre dāmodaro dhruvam

 

yenāgrākrānti-mātrāṇi padāny atra mahātmanaḥ

 

Kṛṣṇa for certain picked many flowers here because there are many prints of only the tips of his feet. Viṣṇu Purāṇa

 

Text 33

keśa-prasādhanaṁ tv atra kāminyāḥ kāminā kṛtam

tāni cūḍayatā kāntām upaviṣṭam iha dhruvam

Translation

Certainly this lusty person arranged the hair of the lusty woman here. He must have sat here making a crown for his beloved.

 

He arranged her hair using his fingers or a comb placed in her hair. The word tu indicates a new topic. Another version has hi, meaning certainly. The goal of dressing her hair is stated: out of lust (kāminā) he has dressed the hair of a lusty woman. Or it can mean simply that he was under her control. The symptoms were directly manifested (dhruvam).

 

Text 34

reme tayā cātma-rata ātmārāmo ’py akhaṇḍitaḥ

kāmināṁ darśayan dainyaṁ strīṇāṁ caiva durātmatām

Translation

[Śukadeva Gosvāmī continued:] Kṛṣṇa enjoyed constantly with that gopī, although he enjoys only within, and although he is satisfied with his many eternal consorts. Thus by contrast he showed the wretchedness of ordinary lusty men and hardhearted women.

 

He enjoyed in himself or by himself (ātma-rataḥ). Or he was satisfied naturally. He enjoyed everything (ca). Though he was satisfied with himself, he enjoyed. He no longer was satisfied with himself. This was stated previously. It is repeated for emphasis. This means he was satisfied with her. He enjoyed with her. He was controlled by her actions of vibhrama. Being conquered by her prema, he offered everything to her. It is not a fault for the Lord who is affectionate to his devotees and is controlled by the prema of the devotee. Rather it is a great quality, manifested as the essence of his nature as bhagavān. This has previously been mentioned in many places and is explained in Bhāgavatāmṛta.

 

Or he is attracted to friends who are like his self (ātma-rataḥ). Or he was attracted to the gopīs who were dear as himself. Even so, he enjoyed completely (akhaṇḍitaḥ) with attachment of his mind words and body, with this gopī.

 

Not only did he make his eternal beloved full of bliss, but he gave benefit to others. He taught that one should not be controlled by lust and women. Just as the Lord teaches men by his conduct, his beloved teaches women. They showed that such conduct is foolish.

 

Though such behavior and anger is not foolish, but increases prema between the two great lovers, and though it is proper as an independent lover, pride and the statements uttered by the Lord are not proper. This is the explanation according to scriptures following rules. There is no fault and they are simplhy teaching the common people.

 

Or this shows the misery of Indra and other lusty people (kāminām) because of the presence of envy since there is no happiness in the actions of a material lover. Women are foolish (durātmatām) for worshipping a low husband who is not Kṛṣṇa.

 

Or they teach about misery to lusty men and about foolishness to women. Though there is pleasure in love play, enjoying men being controlled by women will make them miserable and women giving up shyness in acts of love and controlling men will make them independent and inclined to sinful acts.

 

This can be concluded because of their future words and behavior or it is the intention of their previous behaviour. Or the behavior in loving affairs has been shown. The wickedness of various techniques mentioned in kāma-śāstra, with the woman on the man’ṣ shoulders is shown. The words dainyam and durātmatā are employed while thinking of sages engaged in jñāna. Actually it is a playful use of words because of special rasa.

 

Or ātma-rata means ātma-rate. He showed the misery (dainyam) in ātma-rati (being ātmārāma) to lusty men since enjoyment is not attained. He showed the foolishness of ātma-rati to women, since service to the husband is not accomplished. Thus ignoring being ātmārāma, Kṛṣṇa enjoyed with her. These words are suitable for the women of Vraja since it is full of special rasa, not deviating from the Lord’s bhāva, with knowledge of the Lord’s nature.

Texts 35–36

ity evaṁ darśayantyas tāś cerur gopyo vicetasaḥ

yāṁ gopīm anayat kṛṣṇo vihāyānyāḥ striyo vane

sā ca mene tadātmānaṁ variṣṭhaṁ sarva-yoṣitām

hitvā gopīḥ kāma-yānā mām asau bhajate priyaḥ

Translation

As the gopīs wandered about, their minds completely bewildered, they pointed out various signs of Kṛṣṇa’s pastimes. The particular gopī whom Kṛṣṇa had led into a secluded forest when he had abandoned all the other young girls began to think herself the best of women. She thought, “My beloved has rejected all the other gopīs, even though they are driven by Cupid himself. He has chosen to reciprocate with me alone.”

 

They showed the signs of the couple’s play one after the other or explained them. Or speaking in this way (iti) and showing the signs, filled with pain of separation (tāḥ), without intelligence or helpless because of separation (vicetasaḥ), since they had love only for him, they wandered about or went forward.

 

Some say, “When she was among the others she did not have such pride. It arose at this time.” But actually tadā means “having such rati” she thought in this way. Or she thought herself most enjoyed by him (tad) among all the women of Vraja, because he gave up all gopīs, though loved by him (kāmayānā). He, having indescribable, wondrous glories, supremely independent and most rare (asau), who loves only me (priya), follows me. Or though he loves the others also, he follows me. The pride of the svādhīna-bhartṛkā, the best of skilful women lovers, nourishes rasa. His response and mercy will manifest later.

 

Text 37

tato gatvā vanoddeśaṁ dṛptā keśavam abravīt

na pāraye ’haṁ calituṁ naya māṁ yatra te manaḥ

Translation

As the two lovers passed through one part of the Vṛndāvana forest, the special gopī began feeling proud of herself. She told Kṛṣṇa who had tied up her hair, “I cannot walk any further. Please lead me wherever you want to go.”

 

After thinking herself superior, or because of her pride, from that place of enjoyment, she went to a special place in the forest with him. Or because of being proud (dṛptāḥ), she proceeded on her own (gatvā), thinking, “This is my mercy to him.” She spoke to Kṛṣṇa, the supreme Lord or who benefited Vraja by killing Keśī (keśavam), or who was bewildered by her beauty after binding her hair. She said, “I cannot walk further.” She suggests that she is tired from enjoyment of love. Out of shyness she does not speak directly. Or she speaks out of pride. “O charming girl! We must go to a pleasant spot far from the others.” Take me, putting me on your shoulders as previously.

 

Text 38

evam uktaḥ priyām āha skandha āruhyatām iti

tataś cāntardadhe kṛṣṇaḥ sā vadhūr anvatapyata

Translation

Thus addressed, Kṛṣṇa replied, “Just climb on my shoulder.” But as soon as he said this, he disappeared. His beloved consort then immediately felt constant remorse.

 

“Climb on my shoulders” is a joke since he addresses her as priyām (dear). Skandha can also mean body, chest, loins or the group of gopīs. Climb to the higher region where the other gopīs are situated. Or raise their anger.

 

After this or from that place or from her presence (tataḥ) he disappeared. The word ca means “but.” The word ca means tu, indicating a different event. Or ca can indicate that he disappeared from everyone. His goal was previously stated. Kṛṣṇa was the form of the highest bliss. He disappeared to produce the highest bliss. And therefore he calls her dear (priyām).

 

Puṣpa-bandhana-sammāna-kṛtamānām apāsya tām

 

Nandagopa-suto yāto mārgeṇānena paśyata

 

See! Givin up binding her hair, he went by this path. See!

 

Anuyāte’ samarthānyā nitamba-bhara-mantharā

 

Yā gantavyo drutaṁ yāti nimna-pādāgra-saṁsthitiḥ

 

With her slow gait from heavy hips, she was unable to follow him. Quickly he went, showing the tips of his feet.

 

Hasta-nyastāgra-hasteyaṁ tena yāti tathā sakhi

 

Anāyatta-pada-nyāsā lakṣyate pada-paddhatī

 

With her hand in his she went with him, O friend! You can see the irregular placement of the footprints.

 

Hasta-samṣparśa-mātreṇa dhūrteṇaiṣa vimānitā

 

Nairāśyān mandagāminyā nivṛttaṁ lakṣyate padam

 

She became proud just by touching the cheater’s hand. Losing taste, she then walked slowly. Her footprints stop.

 

Nūnam uktā tvarāmīti punar eṣyāmi te ‘ntikam

 

Tena kṛṣṇena yenaisā tvaritā pada-paddhatīḥ

 

He said “I will go quickly. I will come for you again.” Thus you see his footprints go quickly.

 

Visnu Purana

 

She, being proud (sāḥ) or taking Kṛṣṇa as her life, then felt remorse. She continually lamented.

 

Text 39

hā nātha ramaṇa preṣṭha kvāsi kvāsi mahā-bhuja

dāsyās te kṛpaṇāyā me sakhe darśaya sannidhim

Translation

She cried out: O master! My lover! O dearest, where are you? Where are you? Please, O mighty-armed one, O friend, just show that you are nearby since I am just your servant, suffering intolerably!

 

She began to lament. Ha indicates distress or pain. The word should be added to all the names. O protector, since you are my husband (nātha)! Giver of happiness befitting a lover (ramaṇa)! Dearest (preṣṭha)! Giver of strong embraces (mahābhuja)! This is a sequence with later elements being the cause of the former.

 

Or O master (nātha)! Not only that, you give the happiness of love (rāmaṇa) or cause various pastimes. By nature you are dearer than the self (preṣṭḥa) because you are supremely attractive with a form of eternity, knowledge and bliss (mahābhuja). Or you produce the greatest enjoyment (mahābhuja), giving a wealth of enjoyment through love.

 

Or O lord of Vraja (nātha)! Being the lord, you are the enjoyer (ramaṇa) as the master. You are dearest (preṣṭha) as the illicit lover. This is perfected by your great beauty (mahabhuja). Or lamenting in grief, “Where are you? Where are you?” bewildered she falls on the ground. She desires to embrace him and remembers. “O strong armed Kṛṣṇa!”

 

I am here, not far away. Come close to me. Why? I am your servant and most miserable. If I die, you will be in pain. O dearest (sakhe)! Or you should not cheat me as you did previously in revealing yourself. O friend whom I can trust (sakhe)!

 

Or “O dearest! Giving you up, I have not gone anywhere. I am beside you.” Being a fool I do not see you. Reveal yourself to me since you are a friend. I am your servant.

 

Though in lamentation, consistenty of meaning is not necessary, and inconsisitency is its quality, because intellect disappears in the pain of separation, the statements of such persons have all meanings. According to bhakti, the meanings have been explained. This applies for later explanations also.

 

She fainted and fell on the ground. This is inferred from verse 40. Or from verse 38 where it is stated he disappeared, she experienced vaicittya, and though he was actually present her ecstasy did not allow her to see him. Actually he was standing there silently for fun. She lamented in vaicittya, and when he saw the other gopīs approaching he disappeared.

 

Text 40

śrī-śuka uvāca

anvicchantyo bhagavato mārgaṁ gopyo ’vidūritaḥ

dadṛśuḥ priya-viśleṣān mohitāṁ duḥkhitāṁ sakhīm

Translation

Śukadeva Gosvāmī said: While continuing to search out Kṛṣṇa’s path, the gopīs discovered their unhappy friend close by, suffering and fainting because of separation from her lover.

 

It was possible for her to be at a very great distance, but even then she could be seen since she shone more powerfully than the full moon. Or they searched far in front. Or they saw her not far away (avidūrataḥ). Because of their own distraction, though close, they could not previously hear her painful cries. She suffered separation and then had fainted. She had fallen to the ground, had dust on her body, had wounds and blood on her limbs, had profuse tears and saliva smearing her facial makeup. In that condition all of them viewed her with affection.

 

They had imitated Kṛṣṇa’s pastimes out of great pain in separation. She had fainted with a deathlike state. When the friends saw her in that condition, out of friendship they felt similar pain. In fact, they felt double the pain. Surrounding her they all wept. The previous envy in all of them disappeared on its own. Later they made her revive consciousness gradually by their various skills. Comforting her, they asked what had happened.

 

Text 41

tayā kathitam ākarṇya māna-prāptiṁ ca mādhavāt

avamānaṁ ca daurātmyād vismayaṁ paramaṁ yayuḥ

Translation

She told them how Mādhava had given respect, but how she then suffered dishonor because of her pride. The gopīs were extremely amazed to hear this.

 

They heard everything that she related. Or though they did not ask, fearing she would again suffer, when the friends arrived she spoke on her own, describing everything in lamentation.

 

Or they heard one statement, then they heard how she developed pride, then how she was dishonored. Or they heard how she became proud and was dishonored. Dishonor means he gave her up, because of her pride (daurātmyam). The two words ca indicate that the pride and the giving her up were equally important. She was given up by the consort of Lakṣmī (mādhavāt), who enjoys and suddenly disappears from the rāsa dance. Or madhava means he who always plays with madhura-rasa. Someone else is more qualified than me. By the greatness of his mercy is he attained, not by one’s qualities or by such pride. Auspiciousness should be explained to arise from the Lord’s qualities like mercy and all inauspiciousness arises from one’s faults. That is taught by the devotees.

 

Or daurātmyāt can mean “because of my being far from Kṛṣṇa, or Kṛṣṇa being far from me, being inaccessible.” They became completely astonished by his mercy and withdrawal of mercy.

 

Text 42

tato ’viśan vanaṁ candra jyotsnā yāvad vibhāvyate

tamaḥ praviṣṭam ālakṣya tato nivavṛtuḥ striyaḥ

Translation

In search of Kṛṣṇa, the gopīs then entered the depths of the forest as far as the light of the moon shone. But when they found themselves engulfed in darkness, they decided to turn back.

 

Same

 

Supported by her sakhīs because of her completely agitated condition, she and the other gopīs again began searching for him. They went searching into the forest as far as the moon spread its light. Inferring from his foot prints that Kṛṣṇa had gone deep into the dense forest, they then left the forest. This is described in Viṣṇu Purāṇa:

 

praviṣṭo gahanaṁ kṛṣṇaḥ padam atra na lakṣyate

 

nivartadhvaṁ śaśāṅkasya naitad dīdhiti-gocaraḥ

 

Kṛṣṇa has entered such a dark part of the forest that we cannot possibly see his footprints. Therefore let us turn back from this area, which even the light of the moon cannot reach.

 

They turned back because it was not possible for women (striyaḥ) to enter the dark forest. Since they were deeply fearful by nature, they speculated that he had entered the deep forest because of receiving ill treatment from them. They were eager to get out that place since it was difficult to penetrate. Instead of tataḥ sometimes hareḥ is seen but this is not accepted by Śrīdhara Svāmī. Tataḥ is found twice in the verse. The second tataḥ with nivavṛtuḥ means “they gave up searching for Kṛṣṇa” since it has no meaning in combination with the previous phrase. And tataḥ meaning “from Hari” is also unsuitable since the meaning would be “they gave up Kṛṣṇa.”

 

Text 43

tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ

tad-guṇān eva gāyantyo nātmagārāṇi sasmaruḥ

Translation

Their minds absorbed in thoughts of him, they conversed about him, they engaged in actions to help him out of the forest, and made efforts only for him. They completely forgot about themselves and their homes as they sang about Kṛṣṇa’s qualities.

 

“They should go home.” They did not remember this at all. Their very selves, endowed with various types of happiness were dedicated to him (tad-ātmikāḥ) or, though accustomed to do household chores, their minds became dedicated to him. Or their bodies, or their houses or bodies and houses became dedicated to him. The reason they forgot about enjoying with all its elments is given. Their minds, words and bodies were absorbed in him (tan-manaskāḥ tad-alapāḥ tad-viceṣṭāḥ). They absorbed their minds in remembering his qualities, or they remembered varioius vows to attain him. They conversed about his calling them or described his pastimes.

 

They used their bodies to imitate his pastimes and offering respects on the ground, stringing garlands and making beds. Thus they were completely absorbed in him (tad-ātmikāḥ).

 

Or they offered themselves to him as previously described.

 

They sang about his qualities, not faults like cruelty in giving them up. The Lord was fond of songs.

 

Nāhaṁ vasāṁi vaikuṇṭhe na yogi-hrḍaye varau

 

Mad bhaktā yatra gāyanti tatra tiṣthāmi nārada.

 

I do not live in Vaikuṇṭha or in the excellent heart of the yogī. O Nārada! I reside were my devotees sing.

 

This indicates that singing is the best means of bringing the Lord under control.

 

Or having giving up searching for him, they sang out of the nature of pain in separation.

 

Since singing is listed at the end using the present participle, it is considered the best, being the chief method of remembrance. Since they could not sing and converse at the same time, sometimes they talked and sometimes they sang.

 

Or the four terms mentioned in the first line were their constant nature. Thus in pain of separation they sang. Though they were about to die (tad-ātmikāḥ), they prevented this by their actions. Or to prevent death, they identified with him and did these actions. Or the increase of pain in separation causes absorption in him. Like his mind, their minds became devoid of fear. Like his speaking, their speaking became filled with jokes with play on words and deep, sweet syllables. Like his actions, their actions became filled with embraces and other gestures. Like his body (ātma), their bodies became attractive by imitating his three bends. They then sang songs about his qualities. This was their nature. By this, their eagerness to attain him increased rather than decreased.

 

Text 44

punaḥ pulinam āgatya kālindyāḥ kṛṣṇa-bhāvanāḥ

samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ

Translation

The gopīs again came to the bank of the Yamunā. Meditating on Kṛṣṇa and eagerly hoping he would come, they sat down together to sing of him.

 

Again they came to the bank. Having given us up here, perhaps he has come here to pacify us. Or in absence of seeing him, they wanted to see the place where he had played with them. Thus it is said that they thought of Kṛṣṇa, who attracts the heart and gives the highest bliss (kṛṣṇa-bhāvanāḥ). They gathered together there, thinking “He has come here” or thinking of his pastimes there. They sang loudly, so that Kṛṣṇa would hear or out of the nature of separation. Na duḥkhaṁ pañcabhiḥ saha: there is no suffering in the company of five people. They sang about Kṛṣṇa, the form of the highest bliss. Their prāṇas did not leave their bodies because of their singing. They desired that he come. No other desire was there and this desire for him to come did not disappear. They desire only to see him, with great pain in separation. That is signified by the word āgamana (coming).

 

Thinking of him they thought, “Let us give up searching for him on these paths, since we are an obstacle to his appearing. This bank of the Yamunā is near and the sound will spread far without hindrance. Assembling together and going there, we will loudly sing plaintive songs and Kṛṣṇa will quickly come out of compassion.” They again came to the bank of the Yamunā because they were absorbed in Kṛṣṇa (kṛṣṇa-bhāvanāḥ).

 

Chapter Thirty-one

Text 1

gopya ūcuḥ

jayati te ’dhikaṁ janmanā vrajaḥ

śrayata indirā śaśvad atra hi

dayita dṛśyatāṁ dikṣu tāvakās

tvayi dhṛtāsavas tvāṁ vicinvate

Translation

The gopīs said: O beloved, by your birth the land of Vraja has become exceedingly glorious, and thus Lakṣmī always resides here. Let our suffering be known to you. Offering ourselves to you, we search for you everywhere. We maintain our lives only in the hope of attaining you.

 

May the gopīs be pleased with my eagerness as I desire to explain the meaning of their words dedicated to Kṛṣṇa. To some extent I accept the remnants of the nectar of the gopis’ song drunk by Śrīdhara Svāmī.

 

Vraja is more glorious than everything else or even Vaikuṇṭha (adhika). Vraja includes all their qualities because (hi) in Vraja (atra), at all times, Lakṣmī, increasing more and more, full of wealth, serves personally, at all times (adhikam), everything there without distinction.

 

Or the queen of Vaikuṇṭha lives there in a surrendered mood, or coming and going, since she cannot stay there permanently, because there is more wealth there than in Vaikuṇṭha or because Lakṣmī is directly seen going from house to house in a humble mood.

 

Hi can also mean certainly. Therefore it is said:

tata ārabhya nandasya vrajaḥ sarva-samṛddhimān

harer nivāsātma-guṇai ramākrīḍam abhūn nṛpa

 

O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Lord and his qualities, and is therefore always naturally endowed with all wealth. Yet beginning from Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune. SB 10.5.18

 

Or though Kṛṣṇa was born in Mathurā, Vraja excelled its wealth. Or because they believed he was born in Vraja, they talk about his birth there. By that influence everyone there had all auspiciousness. Only we, stuck with misfortune, suffer at all times, exceedingly. That is not known by you, our dear life, most merciful and full of knowledge. For now let all else be. But that should be known. They pray. This should be known (dṛśyatām) or directly done. Seeing our suffering directly, being pained by our suffering, he will come. Being accepted by you (tāvakāṇ), or being your servants, we searched everywhere (dikṣu), in great pain. Because of being yours, we have suffered.

 

They do not directly say “we” or “the gopīs.” They could not say this because of extreme humility caused by defeat on being rejected. Or thye spoke generally with a desire to announce their sorrow as his servants, in great pain. Or the statement becomes deeper by making a general statement. For the same reasons they later say apaśyatām (verse 15).

 

“You are unintelligent. You should dedicate yourself to someone else.” Only you are pleasing. No relationship with anyone else is pleasing. It is said, “Prema without deception does not exist among men of this world. If it exists, there is separation, and in separation who can live?” In separation from the lover, the lovers cannot live. Because of you, we do not die. We maintain our lives because of you. We maintain our lives with the hope of attaining you. Or placing ourselves in you, our prāṇas are not destroyed (tvayi dhṛtāsavaḥ).

 

All the verses in the chapter have similar syllables and lines, with the same second syllable in each line (ya in the first verse) or sometimes the first syllable and the seventh syllable is the same in line. This is described in the Muktāphala commentary.

 

Text 2

śarad-udāśaye sādhu-jāta-sat-

sarasijodara-śrī-muṣā dṛśā

surata-nātha te ’śulka-dāsikā

vara-da nighnato neha kiṁ vadhaḥ

Translation

O Lord of love, in beauty your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, you are killing the maidservants who have given themselves to you freely, without any price. Will you not kill us?

 

Śrī-muṣā suggests that his eyes are the greatest thieves. There is a theft of great treasure equal to Lakṣmī, placed amidst the excellent objects of the devotees, at the best time, in the inaccessible water. For such theft, death is proper punishment. Actually this expresses the great beauty of his eyes. One eye only is mentioned out of agitation from intense bhāva. Or even one eye defeats the lotus.

 

We are unpaid, low class maidservants (aśukla-dāsikāḥ). Surata-nātha and varada indicate that he should not make them die. Then his reputation as the fulfiller of the devotees’ desires in love (surata) and his previously state as the giver of benedictions (varada) would be destroyed. Since you are the lord of enjoyment in love, you made us desire you. By giving benedictions you confirmed this. Thus there is no fault in our bold request.

 

Or “O wise one! By our death you will be blamed.” O lord of love by the eyes (dṛśā surata-natha)! By your eyes alone you give the happiness of enjoyment in love. Because of this killing (nighnataḥ), by not bestowing benedictions, it is a sin, murder (vadhaḥ).

 

Or by the price in the form of your eyes (stealing from us), we have paid the price. Or without price, the maidservants have been killed. Or by the pain of separation or by your rejection, their death happens by itself. They address him as lord of love and giver of blessings out of anger in love or intense pain of separation.

 

You cause pain (nātha) to those who are most attracted to you (su-rata). You destroy your benedictions (varada) or are the supreme destroyer. Do means to destroy. Thus you should come to prevent faults in yourself.

 

Text 3

viṣa-jalāpyayād vyāla-rākṣasād

varṣa-mārutād vaidyutānalāt

vṛṣa-mayātmajād viśvato bhayād

ṛṣabha te vayaṁ rakṣitā muhuḥ

Translation

O greatest of personalities, you have repeatedly saved us from all kinds of danger — from poisoned water, from the terrible man-eater Agha, from the wind mixed with rains and the fiery thunderbolt of Indra, from Vatsāsura and from Vyomāsura.

 

By protecting the cows and cowherds from the poisonous water and by protecting all Vraja from the rain of Indra, you protected relatives and ourselves. Or all this protection took place by the auspiciousness of Kṛṣṇa’s presence. This is stated out of intense prema.

 

You protected us from Vyomāsura. Though this took place later, they state this out of prema, in pain of separation, manifesting spontaneous omniscience. Though it took place in the future it is expressed in the past, to show the certainty of the event. We were saved from many types of sufferings. We cannot even count them. We were protected from Pūtanā, Śaktāsura, Tṛnāvarta, the Yamalārjuna trees, Baka, Vatsāsura, the forest fire, Keśī. Again and again we were protected by you or things related to you. That is natural for you since you are the best in mercy (ṛṣabha) or since you are the lord of Vraja.

 

Here they mention themselves directly (vayam) in order to indicate to him to help them even now. Thus they say you protected us constantly (muhuḥ). You were most merciful, without indifference.

 

Or they directly experienced these events as in a dream or hallucination, under the influence of prema. Thus the chronological order is missing out of confusion in separation. Or the events are arranged in order of less fear for Kṛṣṇa, with clear enumeration of the events. We were saved from the poisonous water, what to speak of from Aghāsura.

 

Or we were saved from the demon Kāliya and others demons, from Pūtana, Baka and Agha, and from Śaṅkhacūḍa, a Yakṣa, non-different from the Rākṣasas mentioned (vyāla-rākṣasād). This is made clear in the story of Dhruva. The singular rākṣasāt is used to denote a species. You protected us from the storm of intoxicated Indra and from the wind of Tṛnavarta (mārutāt) and from the lightening at the time of the monsoon. You protected us from two forest fires and from other things like the cart (viśvataḥ). We and the cowherds (te) were protected by you (understood by context).

 

By defeating Kāliya, you protected the cowherds from the poisonous water and you protected us when we wanted to enter the water and die in grief by your sweet glance. You protected Nanda from being swallowed by the snake. You protected all of Vraja from fear of Pūtanā falling on them. You protected the young boys from śakata and the yamalārjuna trees. You protected us from Śaṅkhacūḍa. You protected all of Vraja from the rain. These are stated as examples. We were protected by all these in general. Now however you should protect us by coming.

 

Or the word kim is continued from the last verse. Were we protected from all these calamities? It would be better if they would kill us. The demons are listed with increasing tendency to kill them.

 

Text 4

na khalu gopīkā-nandano bhavān

akhila-dehinām antarātma-dṛk

vikhanasārthito viśva-guptaye

sakha udeyivān sātvatāṁ kule

Translation

You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Brahmā prayed for you to come and protect the universe, you have now appeared in the Sātvata dynasty.

 

You not only exist externally as the performer of various pastimes, but internally as well. Since you are the witness in all beings, you know our suffering. How much can we describe? “Yes I know, but everything should be done at the proper time.” By appearing in the world among the devotees by the prayers of Brahmā, you must protect the devotees at any time. It is not proper to choose a favorable moment for us, your devotees. In this avatāra you depend on the devotees, and go beyond your own work. This is made clear when he rescues the son of his guru.

 

“You are not my devotees.” Still you should protect us, since Brahmā prayed that you should protect everyone during this avatāra. He prayed for the protection of the universe. Since you must fulfill the promise to your great devotee Brahmā, you should not ignore us. Moreover we should be especially protected because of special bhāva. You are our friend (sakhe).

 

Or though you are the inner witness, are you not the giver of bliss to the gopīs (gopikā-nandandaḥ)? Yes you are. You came when Brahmā prayed. Therefore you should give us bliss.

 

Or you are not Kṛṣṇa, who manifests his qualities as Bhagavān, with qualities like mercy, beautiful form and pastimes. You are Paramātmā. Taking the role of Vedāntists, they speak in great pain. You are certainly (khalu) not Kṛṣṇa. That is understood now. That is understood in the rest of the statements in the verse. Or in spite of the prayer of Brahmā you do not protect the universe, but destroy it (aviśva-guptaye). You were born in the family of Yadus, not the cowherds.

 

Or O friend! This is uttered with sarcasm. The na in the beginning of the verse is supplied for all the statements. Are you really a friend? You are not the son of Yaśodā. If you were, you would not ignore us, after showing you are controlled by your devotee in the Dāmodara pastime.

 

Or if you were the person who gives joy to all the women of Vraja (gopikā-nandandaḥ) you could not treat us in this manner. You are not the inner witness of all beings. If you were, you would know about our suffering. Brahma did not pray that you protect the world. If he did, then we would be qualified for your protection. You did not appear in the Yadu family. If you did, you would have unlimited mercy to persons related to them.

 

Or you were requested to appear in the family of devotees (sātvatām) by Brahmā to protect the world since you are the witness in all beings. You (sa) appeared as ākāsa (khe), being neutral. Thus you are not the one who gives joy to the gopis (gopikā-nandanaḥ).

 

Or u means O gopikā-nandanda! Vikhana means Kṛṣṇa’s grandfather. By your grandfather you were requested to protect the all people of Vraja (viśva-guptaye). You appeared in the family of cowherd devotees (sātvatām kule). What to speak of protecting us, you do not even know the suffering in our hearts. You are not the knower of what is in our hearts. You should destroy the great pain in our burning hearts. It is well known that his grandfather worshipped Viṣṇu for having the best son.

 

Text 5

viracitābhayaṁ vṛṣṇi-dhūrya te

caraṇam īyuṣāṁ saṁsṛter bhayāt

kara-saroruhaṁ kānta kāma-daṁ

śirasi dhehi naḥ śrī-kara-graham

Translation

O best of the Vṛṣṇis, your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.

 

As in the previous verse they imagine his powers as the Lord. Your hand grants liberation (viracitābhayam). Your hand gives what people desire such as dharma, artha and kāma and also bhakti (kāma-dam). Your hand accepts to be controlled by the devotees because of their prema. It grants rasa because of prema (śrīkara-graham). The sequence is in order of ascending excellence. That hand is like a lotus because by its nature it gives coolness and sweetness. Liberation here means freedom from various sufferings with the increase of a wealth of unobstructed prema. Artha, dharma and kāma are only accepted in their aspects which are suitable for attaining prema. Otherwise the devotees reject them. The whole description arises from enthusiasm of prema.

 

“But you are not qualified for prema.” That is true. Because of your greatness, please place that hand on our heads. You can control Indra (vṛṣṇi-dhurya). Thus you should favor your devotees. O Kṛṣṇa who appeared in the Yadu dynasty to display unlimited mercy! The cowherds are also Yadus. You should do this because of your special bhāva. O beloved (priya)!

 

Or there is a comparison with a lotus. The lotus, by destroying suffering, by its coolness, bestows all desires –there is destruction of suffering and bestowal of bliss (kāmadam).

 

The highest result is also spontaneously produced. The hand gives freedom from fear of saṁsāra for those who are surrendered. Therefore destroy our fear of again being separated from you. O lover! Your hand bestows all desires (kāma-dam). It is all things and bestows all things. Kānta (lover), the best expression of Kṛṣṇa with the best quality, is placed before kāma-dam, though it should be placed last in the list of qualities. The reason it is placed before kāma-dam is to emphasize the conclusion, as explained in Bhāgavatāmṛta, or it expresses the present desire of the gopīs: attaining him as the lover will be the fulfilment of their desires. This is possible for you to hold the hand of Lakṣmī. Thus it is possible you will do this for us.

 

Or put the hand held by Lakṣmī on our heads because you are bestow mercy to the Yadus (vṛṣni-dhūrya). This desire is later expressed by Akrura:

apy aṅghri-mūle patitasya me vibhuḥ

śirasy adhāsyan nija-hasta-paṅkajam

dattābhayaṁ kāla-bhujāṅga-raṁhasā

prodvejitānāṁ śaraṇaiṣiṇāṁ ṇṛnām

 

And when I have fallen at his feet, my master will place his lotus hand upon my head — a hand which destroys fear in all people who are greatly disturbed by the powerful serpent of time and who desire shelter. SB 10.38.16

 

And you are our lover (kānta). You can do this since you fulfill all desires (kāmadam).

 

Or place on our heads your hand which has the marks of śaṅkha and cakra (śrīkara-graham), which destroys fear by destroying enemies, for persons surrendered (īyuṣām) to your feet because of fleeing from fear of enemies (saṁsṛter bhayāt). This interpretation avoids the majestic aspect (of Lakṣmī).

 

You have appeared in the Yadu dynasty particularly to reveal your unlimited sweetness (vṛṣṇi-dhūrya). You should give your hand because of your love for us (kānta).

 

Or his hand giving relief from fear indicates his courage in removing fear of saṁsāra. Kānta indicates that he bestows all desires. You bestow all desires and bestow happiness (śrīkara-graham) since you hold the hand of Lakṣmī, controller of all wealth, because you control her in Gokula. Since you can bestow all wealth, you can fulfill our desire in the form of destroying our fear of separation. Attaining you, all other things are also attained. You are the outstanding member in Vraja, a part of the Vṛṣṇi dynasty. You should thus protect us and not ignore us. Thus place your hand on our heads for these two reasons. Accept us as yours.

 

Text 6

vraja-janārti-han vīra yoṣitāṁ

nija-jana-smaya-dhvaṁsana-smita

bhaja sakhe bhavat-kiṅkarīḥ sma no

jalaruhānanaṁ cāru darśaya

Translation

Show us your beautiful lotus face since you destroy the suffering of Vraja’s people. O hero of all women, your smile shatters the false pride of your devotees. Please, dear friend, accept us as your maidservants.

 

You should not only place your hand on your heads but fulfill our desire. What was previously stated they expresses with great longing. By this, they show he is qualified for worship.

 

If you do not accept us, by dying we will stop the pain. O hero (vira)! You are capable of giving even what should not be given. You destroy pride just by your smile. Why do you have to disappear to destroy our pride? Or his great attractiveness is indicated. Therefore we must see him.

 

O friend! This indicates a special type of response. Or you should grieve after seeing our unfortunate state when you do not respond to us, since friends experience each other’s suffering. Or if you do not respond, you will be at fault for destroying trust as a friend.

 

“I do not care for all this.” They then speak in misery. We are your servants. It is most unsuitable to ignore those who have surrendered to you. Or “Follow Balarāma.” We are your servants, not anyone else’s. Show with love (caru) or with a close view your lotus face, with its glance, a movement of the brow and smile. Just by seeing your face which is like a lotus, it removes the pain causes by separation. You must show mercy because we are women (yoṣitām) with no ability. Or if you do not show your face those who take you as their life will die. Or women by the happiness of seeing you become fully devoted to you. Therefore you should show your face to them.

 

Or among women, you should accept those who are your own as your wives. Your smile destroys our pride. Therefore accept them as your servants. The method is explained. Show your lotus face. This method continues till the end of verse 8.

 

Or O hero of women (vira yoṣitām)! You are capable of killing women. We are about to die. Respond to those who are not your servants (abhavat-kiṅkarīḥ). Show us your beautiful lotus face since our death is certain. This is uttered in great pain, and anger.

 

Text 7

praṇata-dehināṁ pāpa-karṣaṇaṁ

tṛṇa-carānugaṁ śrī-niketanam

phaṇi-phaṇārpitaṁ te padāmbujaṁ

kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam

Translation

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since you once put those feet on the hoods of the great serpent Kāliya, please place them upon our breasts and destroy the desire in our hearts.

 

Place your extraordinary lotus feet (te) on the breasts of us, your surrendered servants (te). Those feet destroy the misery of saṁsāra (pāpam) or the strongest desires. They follow after the cows in the pasture. This shows mercy in caring for the animals of Vraja. The four descriptive terms show the destruction of sin.

 

“Do you desire my foot on your breast for this purpose?” No. Our goal is destruction of the desires in our hearts. Our desires are unlimited and your foot is suitable, wandering everywhere. This is for us and for you. The comparison with the lotus indicates that the foot produces all results and is the highest goal.

 

Or “O fearless women! I am afraid of sin.” Your foot destroys the sins of all beings, of those who have offered respects even once, who have somehow surrendered to you. Why should you be afraid of sin?

 

Or “I cannot act like this with you who are filled with sin.” You should destroy our sins, since we have surrendered to you.

 

Sakṛd eva prapanno yas tavāsmīti ca yācayet

 

Abhayaṁ sarvadā tasmai dadamy etad vrataṁ mama

 

To the person who surrenders even once to me saying “I am yours” I deliver him from fear. That is my vow. Rāmāyaṇa
 

 

 

“I should not apply that tender foot to cruel persons, since the foot will suffer.” Your feet do not suffer in wandering from forest to forest herding the cows. We, like the ignorant cows, should receive your mercy.

 

“Is it suitable to place my feet on your beautiful breasts?” Your feet are the abode of Lakṣmī. Since your feet are full of all wealth, our breasts will be the best ornaments.

 

“Since I am fearful by nature, I am afraid of your husbands.” You placed your feet on the hoods of Kāliya. Or you destroyed the poison by putting your feet on his head. In the same way destroy the poison of the desire in our hearts by placing your feet there. Previously they requested that he place his hand on their heads (singular used to show unity of all of them). This would not give rise to rivalry. Now they request he put his feet on their breasts (plural), individually. Thus he should also place his hands on each of their heads. Because this gives rise to rivalry, for special rasa, he should to this simultaneously to all individually, so that no distinctions are indicated. It will be the remedy for the malady which is unseen, being in the heart.

 

Text 8

madhurayā girā valgu-vākyayā

budha-manojñayā puṣkarekṣaṇa

vidhi-karīr imā vīra muhyatīr

adhara-sīdhunāpyāyayasva naḥ

Translation

O lotus-eyed one, by your sweet voice and charming words, which attract the minds of the intelligent, we have fainted. Our dear hero, please revive your maidservants with the nectar of your lips.

 

Revive us with the nectar of your lips, otherwise we will die. We faint because of your words which we now remember. “There is no one dearer than you women.” Fainting accompanies death. We faint without the nectar of your lips. The remedy is the nectar. By attaining that we are cured. Nothing else will cure us. That is quite suitable. We follow your order (vidhi-karīḥ).

 

The cause of fainting from the words is described. The word are sweet like nectar. Or they give intoxication (madhum rāti). Why? The words are attractive by meaning and sound. They attract the minds of women (vadhu-manojñayā). The words are attractive to mind and ears.

 

In a fainting state, they address themselves as imā (those persons), to indicate that they are present at that time for certain, visible to the eyes. “How can you faint just by words?” You are endowed with great abilities (vīra). Your words are similar.

 

“How can I give something that cannot be given?” O vīra you are most merciful (dayavīra) or generous (dānavīra). In speaking he also had a beautiful, playful glance (puṣkarekṣaṇa), which increased the attraction of the words.

 

paryācitāmṛta-rasāni padārtha-bhaṅgī-

 

valgūni valgita-viśāla-vilocanāni

 

bālyādhikāni mada-ballava-bhāvinībhir

 

bhāve luṭhanti sukṛtāṁ tava jalpitāni

 

Your conversations with the impassioned wives of the cowherds, which are attractive with skilful verses and word play, which cause rasas completely filled with nectar, which cause the wide eyes of the gopīs to quiver, and which increase constantly because of the playfulness of youth, tremble within the love-laden hearts of the pious women. Kṛṣṇa-karṇāmṛta

 

Or, since we are bewildered by your words, we have become your servants (vidhikarīḥ).

 

All our discrimination has disappeared because of bewilderment. Or, because of your words we have become your servants. But because of the pain of separation, we have fainted. The unskillful women are attracted by your words (avadhu) what to speak of the skillful women.

 

Or if women who are knowledgeable are attracted to your words, what can be said of devotees? Or if learned women are attracted, what to speak of ignorant women like us?

 

Or by words which are just pleasing to hearing, but which are actually beautiful words, attractive only to unskillful women, these gopīs (imāḥ) whose judgement has been lost becomes of love, become your servants and faint for you, for the nectar of your lips. Do not make us recover, but let us die. That is proper for us, who have no sense of judgment. This statement is made out of intense pain in prema.

 

Text 9

tava kathāmṛtaṁ tapta-jīvanaṁ

kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ

bhuvi gṛṇanti ye bhūri-dā janāḥ

Translation

The nectar of your topics is the life of those suffering in this material world. These narrations, praised by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are most excellent and are broadcast all over the world. Those who speak these topics are the greatest benefactors.

 

The nectar of your topics give life to persons suffering pain from separation. There is no effort required for hearing them. Those topics are described with praise by ancient and contemporary poets. Hearing the meaning while lusty or angry or having sin still gives effect: those topics destroy all sin. The meaning manifests by its own power (not through qualification). There is no dependence even on understanding the meaning. Hearing itself is auspicious.

 

Or not only do the topics destroy all misery immediately for the suffering jīvas, but are praised by the poets for bestowing all things. How is that? It destroys saṁsāra (kalmasāpaham) or it destroys all suffering, since saṁsāra is the root of all difficulties. Moreover it brings all auspiciousness (śravaṇa-maṅgalam). Thus it accomplishes everything. By its nature it bestows the highest result. It spreads wealth everywhere (śrīmad-ātatam).

 

Or the order of effects is with increasing excellence. The topics, like the nectar, destroy hunger, thirst and sickness, produce strength and nourishment and as the goal, produce sweet taste (śrīmad-ātatam). That is widespread or all pervading. However nectar does not spread everywhere, since it is for the enjoyment of the devatās.

 

Or since persons from whom to hear are unavailable and we cannot hear because of no control due to the pain of separation, we have died. Or “O women in pain! Until you recover, pass your time in speaking about me amongst yourselves.” They speak in terror. Your topics are the cause of death (kathā mṛtam). Cause and effect are considered non-different. Thus being dead (mṛtam) and the cause of dying are the same. Why? From hearing those topics we live in pain (tapta-jīvanam). Thus those who hear those topics destroy themselves (bhūridāḥ). Do means destruction. The topics are a great destroyer of prāṇa. This is a statement uttered out of great pain in prema.

 

“Why are these topics related in the Purāṇas?” The topics have been described by poets. Since the poets by nature describe everything they have described these topics. They destroy sin and produce happiness, though not the ultimate happiness.

 

Or the topics are described by the poets because they destroy sin and create happiness. The poets praise the topics for destroying sin and giving pleasure to the ears. Thus the topics are spread by the poets to kings who are intoxicated with wealth. Or the topics are spread by persons intoxicated with wealth by songs and dance. Those who live for a moment with a hope of attaining you are hopeless.

 

Text 10

prahasitaṁ priya-prema-vīkṣaṇaṁ

viharaṇaṁ ca te dhyāna-maṅgalam

rahasi saṁvido yā hṛdi spṛśaḥ

kuhaka no manaḥ kṣobhayanti hi

Translation

Your excellent smiles, your sweet, loving glances, your pastimes worthy of meditation and confidential talks we enjoyed with you, which touch our hearts, give grief to our minds. O cheater!

 

“Unintelligent women! By force, hear my topics, as a medicine.” Or we cannot maintain our lives by a hope alone. This verse describes this. Your (te) pure smiles (prahasitam), your glances with prema, your play, which produce happiness simply by thinking of them, disturb our minds.

 

Or these elements easily produce meditation in prema.

dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha-

bhāsāruṇāyita-tanu-dvija-kunda-paṅkti

 

One should meditate upon the Lord’s laughter, an easy object of meditation, which shows his teeth like a row of jasmine buds with his shining, full, red lips. SB 3.28.33

 

These elements please the heart. Or the conversations, just entering the ears touch the heart with disturbance. All these elements agitate us with desire (kṣobhayanti). Sāṁvidaḥ by proximity can modify hṛdi spṛśaḥ. Hrdi spṛśaḥ being at the end, can be connected to the whole list of elements.

 

The smile and glance are mental attractions, arising from his pure bhāva, his mental state in prema. The play is a bodily attraction. The conversations are verbal attractions. The later ones are effective in creating disturbance.

 

Hi indicates certainty. The cause of the disturbance is given. O beloved (priya)! If we did not love you, the disturbance would not take place. Because we love you alone, we are always filled with sorrow and mental disturbance. You cheat us. O cheater (kuhaka)!

 

Or just on seeing the beloved we become joyful (prahasitam). We look at him with smiles of prema. Thinking of him produces auspiciousness. These are cause of our hope. There were conversations. “I will fulfill all promises. Certainly your desires will be fulfilled.” By now ignoring us, doing the opposite of your words, we must conclude that you are a cheater. O cheater (kuhaka)!

 

Or “Women and especially chaste women should have composure.” They speak in misery. Your smile, glance, play and conversations throw us into confusion. They break our composure. That we still live, with this remembrance, is because of our supreme composure and determination.

 

Text 11

calasi yad vrajāc cārayan paśūn

nalina-sundaraṁ nātha te padam

śila-tṛṇāṅkuraiḥ sīdatīti naḥ

kalilatāṁ manaḥ kānta gacchati

Translation

Dear master, dear lover, when you leave the cowherd village to herd the cows, our minds are disturbed with the thought that your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.

Commentary

You give us pain both in meeting and separation. It is not a temporary phenomenon. This is explained in two verses. Our minds are disturbed from the time you being to depart from Vraja till the time you return. To herd the unlimited number of cows, you leave the path and feel pain because of sharp plants when you wander here and there. The cows, beings with no intelligence, wander on paths difficult for your lotus feet. Śila refers to the sharp stubs of wild grasses. Hari-vaṁśa says ajhilli-kaṇṭaka-vanam: the thick forest was filled with thorns. Because there were not thorns everywhere, they are not mentioned in Bhāgavatam. O lord of Vraja! This is not befitting you. O beloved! Those feet should be touched by our soft hands! They call out to Kṛṣṇa in prema. This is the cause of the pain in their hearts. Or, as the master (natha) of all the people of Vraja, the people of Vraja all feel pain, and as our lover (kanta), we feel pain. Or, natha can mean “giver of pain to your beloveds.” “You are intelligent. You should not worry concerning my situation.” Even if one is intelligent, one cannot give up worry for one’s lover (kanta). Or, the cause of being troubled in mind is explained: you are the lord of the prāṇas (natha). (Therefore if you suffer, everyone suffers.)

 

Viṣṇu Purāṇa says:

 

yāvataḥ kurute jantuḥ sambandhān manasaḥ priyān.

 

tāvanto'sya nikhanyante hṛdaye śoka-śaṅkavaḥ

 

As long as living begins think of another person as a beloved they will be afflicted by lamentation. Having a love will produce problems. One should thus reject affection.

 

Our minds have become fixed in determination (kalilatām) and have no discriminating power. “Consider that this is only your minds acting like this.” There is no fault in the mind. O Kṛṣṇa, attractive to the mind (kanta)! Give up wandering the forest and quickly come here.

 

Text 12

dina-parikṣaye nīla-kuntalair

vanaruhānanaṁ bibhrad āvṛtam

dhana-rajasvalaṁ darśayan muhur

manasi naḥ smaraṁ vīra yacchasi

Translation

At the end of the day you repeatedly show us your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, you arouse desires in our minds.

 

We spend the whole day suffering. Even when you return to Vraja in the evening, being unfortunate, we do not attain happiness.

 

At the very end of the day, which has given us pain by long waiting, your lotus face is covered by black locks of hair, hanging over your forehead, producing great beauty. This suggests the greatest natural beauty. That face is covered with dust from the cows (dhana-rajasvalam). That is explained later by Akrura.

drakṣyāmi nūnaṁ su-kapola-nāsikaṁ

smitāvalokāruṇa-kañja-locanam

mukhaṁ mukundasya guḍālakāvṛtaṁ

pradakṣiṇaṁ me pracaranti vai mṛgāḥ

 

Surely I shall see the face of Kṛṣṇa whose smile is like jasmine buds, since the deer are now walking past me on my right. That face, framed by his curly hair, is beautified by his attractive cheeks and nose, his smiling glances and his reddish lotus eyes. SB 10.38.9

 

This indicates the great beauty of his face. It is a cause of developing love constantly. The evening is also the time of increasing desire and seeing his face covered by locks indicates the height of beauty. You show us your face in this condition. If you do not show it and enter your house, our desires would not be aroused. On the pretext of gathering the cows, we see your face constantly. This simply increases the desire more.

 

Bibhrad can also mean “holding the flute.” The word flute is missing because they cannot utter the word directly, out of confusion in prema. Or he held the flute (dhana) as well as the dust (rajasvalam). By seeing you dressed in this way in Vraja, we developed love. Now, in the forest at night, with the dress of a lover for engaging in pastimes of love, that love increases with particular remembrance in separation. Do not delay in coming.

 

Desire spreads throughout their minds, for which there is no remedy. Smaram also suggests that Cupid agitates them by mere remembrance of him. “You directly arouse that love.” This indicates Kṛṣṇa’s power. His capability is shown: O hero (vīra)! You have this power to attract us and others do not. This is a statement made in anger, joking and affection.

 

This talking is another uddīpana for their love. They talk continually about thoughts of their love. Thinking in separation of your evening dress meant for enjoyment with us, our desire increases. Therefore do not delay.

 

In the two verses the following is suggested. You always go away, without fulfilling our desires. Our minds hold affection for you and are not indifferent, not without love. That desire in our minds is inspired by you and does not arise on its own. That desire is affectionate, not rough, since our affection is innate. You arouse desire in us and we thus think of meeting you with a desire for association. But this is not a relation based mutual exchange of affection. We are filled with affection and you are filled with deceit.

 

Text 13

praṇata-kāma-daṁ padmajārcitaṁ

dharaṇi-maṇḍanaṁ dhyeyam āpadi

caraṇa-paṅkajaṁ śantamaṁ ca te

ramaṇa naḥ staneṣv arpayādhi-han

Translation

Your lotus feet, which are worshiped by Brahmā, fulfill the desires of all who bow down to them. They are the ornament of the earth, in times of danger they are the appropriate object of meditation and they give the highest satisfaction. O destroyer of anxiety! O bestower of joy! Please put those lotus feet upon our breasts.

 

Because of the agitation of love produced by the singing, they again pray with intensity in two verses, with more specific descriptions, though they had prayed previously.

 

Those feet bestow what the surrendered desire. They give everything. Therefore they are worshipped by Brahmā. This indicates their supreme power. They decorate the earth with marks of flag etc. which stimulate prema. This indicates their beauty and compassion. They destroy all dangers, all obstacles to bhakti (dheyam āpadi). This strengthens the quality of stimulating bhakti. The lotus feet suggest that they bestow everything as was previously explained. They give the highest result in destroying suffering and bestowing love (śantamam). And according to this they address Kṛṣṇa. O destroyer of our pain of separation (arti-han)! O bestower of happiness by your pastimes (ramaṇa)! Please give those feet.

 

Or those feet fulfill the desires of devotees like Brahmā. They are worshipped by Lakṣmī (padmajā). They are a treasure of auspiciousness. Those feet decorate the earth, a second form of Lakṣmī, placing your feet there for pastimes. Or the feet are decorated with the kuṁkuma from the breast of the earth. This indicates that the beloved controls him and that he gives pleasure to the beloved. The earth is dearer than Lakṣmī to Kṛṣṇa. That is mentioned in Varāha Purāṇa.

 

The feet are the subject of meditation in danger. Thus they deliver us from the pain of separation. They give the highest happiness; they are happiness itself (śantamam). In either interpretation the sequence of descriptions is in order of increasing excellence. Place those feet on the breasts of us (naḥ) who are yours (te) since you are inclined to rati (ramaṇa). If you do not, your fame as the destroyer of suffering (arti-han) will be at fault. This is described later in the fulfilment of Akrura’s desire.

 

Those who are surrendered worship those feet. Brahmā is an example. The sages meditate on those feet. The feet decorate the earth for the Sātvatas and cowherds. They produce prema (śantamam) for the gopīs. The bestowal of desires is superior to the destruction of sin mentioned previously. That is the prayer in both interpretations, but with more misery than the previous prayer for his feet (verse 7). Now however the feet become the sole object for getting relief, with expectation of happiness, from mind absorbed in those feet. Previously the goal was directly mentioned to be destroying the desire in the heart. Now however that is indirectly hinted with adhi-han (O destroyer of pain). The excellence of the indirect method is explained:

vedā brahmātma-viṣayās tri-kāṇḍa-viṣayā ime

parokṣa-vādā ṛṣayaḥ parokṣaṁ mama ca priyam

 

The Vedas, divided into three divisions, ultimately reveal worship of the Lord. The Vedic sages and mantras, however, state this indirectly, since they know that I prefer this indirect method. SB 11.21.35

 

That pain was also expressed as an affliction but now because of the unlimited pain they seek its destruction.

 

Text 14

surata-vardhanaṁ śoka-nāśanaṁ

svarita-veṇunā suṣṭhu cumbitam

itara-rāga-vismāraṇaṁ nṛṇāṁ

vitara vīra nas te ‘dharāmṛtam

Translation

O hero! Kindly distribute to us the nectar of your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by your vibrating flute and makes people forget any other attachment.

 

The nectar of your lips increases prema (su + rata or rati) or happiness of enjoyment in love. Though we could constantly attain it, still it would be unsatisfying. Thus the word “increase” is used. This also avoids blaming the gopīs for boldness. It destroys lamentation caused by separation and unfulfilled desires. Without that nectar, lamentation will not cease.

 

The sound of the flute has a special quality to intoxicate. The cause of this effect is its direct contact with his lips. By that sound all suffering is destroyed. There is no other way. Or showing the great fortune of the flute previously mentioned, flute, kissing nectar, indicates the nectar’s great sweetness and ability to give good fortune. Since the nectar is kissed by the flute, it is not the agent of enjoyment, and does not decrease. That nectar makes men forget all other happiness such as liberation. It is most attractive. Since it is superior to liberation, it is superior to the nectar of the devatās. It is superior to hearing and other processes of bhakti. It is superior to seeing the Lord since it is obtained only by dedicated women lovers. The list of descriptive terms is in order of cause, the last being the final cause.

 

“There is not much nectar.” In response they say O person dedicated to giving (vīra)! Or hero in the battle of love (vīra)! It is suitable that you give this nectar. Or vīra is an address to person who has reached kaiśora age and suggests his ability to give rasa. The meaning can be taken according to the context.

 

Svarita can also refer to the flute playing notes (svara). If the nectar makes men forget other attractions, what to speak of women forgetting? Men attain the nectar of his lips by attaining some of his chewed betel nut. Or nṛṇām vīra (O hero among men)! By attaining that nectar, attraction to other things ceases. This suggests that by attaining Kṛṣṇa they no longer have to search. Thus there is urgency in their request.

 

Or the nectar of his lips makes them forget everything else by producing rasa for him (itara-rāga-vismaraṇam). By suggesting that this is the nature of the nectar, the accusation of boldness to attain him can be denied. This request is clearly more specific than previously. Previously sīdhu was mentioned (verse 8). Now it is called amṛta.

 

Text 15

aṭati yad bhavān ahni kānanaṁ

truṭi yugāyate tvām apaśyatām

kuṭila-kuntalaṁ śrī-mukhaṁ ca te

jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām

Translation

When you go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see you. And even when we can eagerly look upon your beautiful face, so lovely with its adornment of curly locks, we think the creator was foolish in making eyelids.

 

Same

 

Since it is impossible to tolerate the time of suffering, a moment feels like a yuga. Not seeing you for a long time is intolerable. Therefore quickly reveal yourself. All the people of Vraja cannot see you when you go to the forest, what to speak of us. And when we do see your beautiful face, with curling locks of hair, we, what to speak of others, do so with eyes having eyelids. Thus even seeing you is faulty.

 

Or, O Kṛṣṇa with inscrutable nature! We derive no pleasure from you at all. Seeing or not seeing you we suffer. Then they speak this verse. First they show that not seeing him produces suffering and then they show that seeing him produces suffering. Brahmā is ignorant since he did not make eyes that do not blink. He should be cursed. Or, he who can cut off (kṛt) eyelashes of people who see is very learned (ajaḍa). Or, he who cuts eyelids off his eyes (sudṛśām) is wise and can see nicely (udīkṣatām). We however, with eyelids covering our eyes, are foolish. What can we see directly?

 

Text 16

pati-sutānvaya-bhrātṛ-bāndhavān

ativilaṅghya te ’nty acyutāgatāḥ

gati-vidas tavodgīta-mohitāḥ

kitava yoṣitaḥ kas tyajen niśi

Translation

Who but a cheater like you would abandon young women who come to see you in the middle of the night, enchanted by the loud song of your flute, though you know the nature of your flute, and though we have completely rejected our husbands, children, mothers, fathers, and brothers to come to you, O Acyuta!

 

In spite of all this, what you have done today is most improper. We have ignored the instructions of our mothers and fathers (bāndhavān), brothers, sons and husbands, at the very root (vi), by ignoring all dharma and giving up affection for them (ati). We came because you never waver from being attracted to your devotees (acyuta). Moreover you know your nature and ours (gati-vidaḥ). Or we know that you know that we are solely dedicated to you, and you know your qualities like fulfilling your promises. Or we know your qualities like compassion.

 

We were bewildered by your song. O cheater, who deviates from his nature! It is improper to give up women frightened in the night. O cheater who would give up such women? It is not possible even for a cheater to give up women in the night. You are not only crooked but also ungrateful.

 

Or you are a cheater because you have given up women first attracted by the song for pleasure, standing alone in the night. Or O mischievous women! Or women belonging to you, the cheater. We are cheaters like you and we know everything about your cheating. Give up trying to cheat us. Your cheating is clear. Now show yourself. Please show yourself.

 

Text 17

rahasi saṁvidaṁ hṛc-chayodayaṁ

prahasitānanaṁ prema-vīkṣaṇam

bṛhad-uraḥ śriyo vīkṣya dhāma te

muhur ati-spṛhā muhyate manaḥ

Translation

Our minds filled with desire are repeatedly bewildered on seeing the arousal of your desire through the intimate conversations we had with you in secret, on seeing the remarkable smile on your face, your loving glances and your broad chest, the resting place of the goddess of fortune.

 

Knowing what you have done, do not delay in revealing yourself. They give more details than previously. Conversations were previously mentioned. By just one conversation in private, what to speak of many, our desire which was as if dormant and inactive, manifested. The smile and other element are described in detail. Or the conversation manifests your desire, various transformations of desire.

 

Your face showed a remarkable smile spread over the cheeks and lips, endowed with special emotions. Or you have a remarkable smile on your face. Your glance was filled with love.

 

Your chest was broad, suitable for embraces. It was most beautiful. It was the abode of Lakṣmī. This shows its special beauty and the competition.

 

Thinking (vīksya) of all, that minds of those present become bewildered. Or we see your smile, have great desire, and our minds become bewildered. Ati-spṛhām is Citsukha’s version. Our minds became bewildered with great desire for experiencing you in these ways or for associating with you intimately. This desire shows the strength of the desire, in bewildering the mind.

 

Or this expressed their complete lack of control.

 

Or in a private conversation, you smiled, or revealed your desire. Having seen those things, now on remembering what was seen, our desire has become intense. Or everything happened in that manner previously, but now, it takes on more intensity, bringing about our death.

 

Mentioning the abode of Lakṣmī can also indicate a fault, since he admits a competitor. Or it indicates his rarity, and thus their own miserable position. Or he is the abode of beauty, with his form, clothing and pastimes, to which nothing can compare. Dhāma can mean a creeper or a house. Not only do we develop extreme desires, but the mind faints because of the great sweetness. The mind cannot prevent this. This indicates the gopīs’ extreme misery.

 

Or “I am grateful. Why are you so pained?” We are in pain because of the various ways in which you bewilder us. You are the only cause. They describe with pain the bewildering nature of his conversations, smile etc. Te (they, others) is the subject. They see your smile etc. develop extreme desire and their minds become bewildered. Thus it is proper that we develop great desire and become bewildered also. Show yourself so that we do not die. This will be a show of your gratitude.

 

Text 18

vraja-vanaukasāṁ vyaktir aṅga te

vṛjina-hantry alaṁ viśva-maṅgalam

tyaja manāk ca nas tvat-spṛhātmanāṁ

sva-jana-hṛd-rujāṁ yan niṣūdanam

Translation

O beloved, you appear to destroy completely the distress of those living in Vraja and the forests and to bestow upon them all happiness to the highest degree. With minds longing for your association, please give to us just a bit of that medicine, which counteracts the disease in your devotees’ hearts.

 

Now at least show yourself. This will certainly bring about all good results. Your avatāra or appearance (vyaktiḥ) destroys obstacles for those living in Vraja. But we no longer living there. Therefore disappearing is not proper. Aṅga is an address uttered in prema. Not only do you destroy obstacles for the people of Vraja, you show auspicious forms to the whole universe, to the highest degree (alam). The obstacles do not reappear and the auspiciousness is a wealth of bhakti and prema along with happiness at every moment. Give a little of that which constantly destroys the pain in the hearts of your devotees. You know their pain, and their desire for you since they are your devotees. The disease of the heart means the heart is filled with the pain of prema.

 

“I know that my devotees desire prema for me and Vaikuṇṭha in order to see me.” Our minds desire to attain you (tvad-spṛhātmanām) or our minds want enjoyment with you. Do something for us so that this can be fulfilled.

 

Manag (a little) indicates that it is rare, or the humility of a request. However hrd-rujām (pains in the heart) in the plural and the word nisudanam (complete destruction) indicate that their love for him cannot be extinguished. It continually increases with freshness. It has various types of prema.

 

Or O friend (sva-jana)! Give a little of that which will extinguish the pain in the hearts of us who desire only you.

 

Text 19

yat te sujāta-caraṇāmburuhaṁ staneṣu

bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu

tenāṭavīm aṭasi tad vyathate na kiṁ svit

kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ

Translation

O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that your feet will be hurt. Our life rests only in you. Our minds, therefore, are filled with anxiety that your tender feet might be wounded by pebbles as you roam about on the forest path.

 

Till now they have made their request, expressing their desire in many ways. In conclusion, thinking of the Lord wandering in the forest, imagining the pain to his lotus feet, they lose interest in their request, and pray for his happiness while crying, showing intense prema.

 

Your feet are soft like lotuses, but even softer (sujāta). Thus, gently we would like to place them on our breasts in fear, because our breasts are too hard. We want to do this because you are dear (priya) to us. It is suitable to hold them to our breasts since one keeps what is dear close to the heart. Thus we make this request. You are now wandering at night in the forest. Out of intense prema, they repeat their statements without recognizing the repetition. This is not a fault, but a good quality. Previously they mentioned he was wandering in the forest (calasi) but that was during the day. Now it is in the night and he is wandering. During the day while herding the cows he wanders where there is lots of grass. He will not contact sharp stones. In the night, it is possible he will step on sharp stones. Though there is no need to worry about sharp stones because of the nature of Vṛndāvana, they develop worry since that is their nature. Aniṣṭāśaṅkīnīva bandhu-hrḍayāni bhavanti: a relative or intimate friend is always fearful of some injury to his beloved. (Abhijñāna-śakuntalā-nāṭaka)

 

We are bewildered (bhramati) because we have placed our lives in you. Thus his pain is reflected in their lives. Now, we cannot tolerate maintaining our lives at all. There is now more pain, with fainting. Instead of aṭasi sometimes nayasi is seen. This means “you go.”

 

This statement at the end reminds one of Rādhā, who is suggested by the words sva-jana in the previous verse. The pain in the heart of the previous verse can mean the worry about Kṛṣṇa’s pain as he wanders in the forest. We desire to extinguish (nisudanam) that pain. That will be achieved by seeing him. Naḥ in the plural indicates the whole group of her sakhīs, or all the gopis, according to one’s mood.

 

They mention twice his feet being injured because of the softness of his feet. They pray twice to place those feet on their breasts. Sāraṅgāṇāṁ padaṁbhujam: his lotus feet are the refuge of pure devotees who never talk or sing of any subject except his Lordship. (SB 1.11.26) They are unable even to do that because of their misery and devotion. Twice they pray for the nectar of his lips since it is the cause of their life. They constantly describe his face, since it is especially attractive. Other things could also be mentioned by the devotees having taste and sympathy with the pastime.

 

Chapter Thirty-two

Text 1

śrī-śuka uvāca

iti gopyaḥ pragāyantyaḥ pralapantyaś ca citradhā

ruruduḥ su-svaraṁ rājan kṛṣṇa-darśana-lālasāḥ

Translation

Śukadeva Gosvāmī said: O King, having thus loudly sung and intensely spoken in various ways, the gopīs began to weep loudly because of their eagerness to see Kṛṣṇa.

 

Iti means in the manner previously described and also with additional items. That is Śrīdhara Svāmī’s explanation. Or iti modifies citradhā: after speaking in many ways as described. They sang loudly out of intense prema and sometimes spoke in the same way. Or they lamented. Or they spoke some words without meaning because of bewilderment in separation. Citradhā should be applied to all the verbs. They cried with pitiful, drawn out voices (su-svaram). They were eager to see Kṛṣṇa who attracted their hearts. This can be the cause of their crying and singing.

 

Śukadeva addresses Parīkṣit, “O King! Because of their longing to see him, this weeping was appropriate.”

 

Or though longing to see Kṛṣṇa now they all sang the previously mentioned song of Rādhā-devī, with great attachment. Their hearts broke on hearing it, and they loudly talked.

 

Text 2

tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ

pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ

Translation

Then Kṛṣṇa, a smile on his lotus face, appeared before the gopīs, wearing a garland and a yellow garment. He directly appeared as one who can bewilder the mind of Cupid, though Cupid himself bewilders the minds of ordinary people.

 

He became visible to the gopīs suffering in this manner (tāsām). This shows that they attained him because of their great pain. On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. He appeared in the Śura dynasty to show his unlimited qualities as bhagavān (śauriḥ). He was capable of simultaneously satisfying all of them (śauriḥ).

 

His lotus face smiled, not because of their crying in pain, but by his nature. Or he smiled to relieve them of lamentation. He held his yellow cloth, which was falling off because he hurriedly appeared by running. Or he held (dharaḥ) that cloth in his hand to wipe away their tears. He wore a garland of lotuses to cool them. Or in order to gain pardon for their intense pain, he held his cloth in his hand near his teeth, like grass, and bound the garland around his neck like a cloth.

 

He was directly the bewilderer of Cupid, since he was most attractive to them, with his manifestation of skill in love.

 

Or his beauty is described through the various elements listed above — his smile and his ornaments. The yellow cloth indicates his pastimes. The garland was made of jasmines, being the special glory of the night. Kunda-srajaḥ kulapateḥ; the fragrance of his jasmine garland blew this way. (SB 10.30.11)  Other unmentioned elements of charm and sweetness are represented by the phrase “directly the bewilderer of Cupid.” This indicates their arousal of desire though they were afflicted by separation, and an arousal of love in him as well. Or he was a greater disturber of the mind than Cupid. He is the ocean of the power of attraction. Cupid obtains his power of attraction from a small portion of Kṛṣṇa’s power. Thus Kṛṣṇa is the real Cupid. Thus the kāma-bīja is the seed of his great mantra. He is also called Madana-gopāla.

 

Text 3

taṁ vilokyāgataṁ preṣṭhaṁ prīty-utphulla-dṛśo ’balāḥ

uttasthur yugapat sarvās tanvaḥ prāṇam ivāgatam

Translation

When the gopīs saw that their dearest Kṛṣṇa had returned to them, they all stood up at once, and out of their affection for him their eyes bloomed wide. It was as if the air of life had reentered their bodies.

 

They saw him coming, according to their desire. Or he just appeared among them (āgatam). Or first he appeared suddenly at a distance, and then gradually came close to them. Viṣṇu Purāṇa says tato daḍśur āyāntaṁ vikāśī-mukhapaṅkajam: then they saw him coming with smiling lotus face. They saw him in a particular way (vilokya): because of their crying they could not see him clearly or though they saw him, they were unsure because of great pain, and thus looked carefully at him. Their eyes opened wide out of joy and affection. Though they were incapable of rising because of intolerable separation (abalāḥ — weak women), they rose up simultaneously because he was their dearest (preṣṭham).

 

“How was it possible for them to rise together, since they were almost dead?” It was as if the life air had returned to their bodies. He was their reason for living or dying. Or first their eyes became wide with joy, and then they stood up, just as after stretching the body one engages in activities. The word āgatam is mentioned twice since his coming was the only reason for their ability to stand up.

 

Text 4

kācit karāmbujaṁ śaurer jagṛhe ’ñjalinā mudā

kācid dadhāra tad-bāhum aṁse candana-bhūṣitam

Translation

One gopī joyfully took Kṛṣṇa’s hand between her folded palms, and another placed his arm, anointed with sandalwood paste, on her shoulder.

 

Now because he had come, the pain in separation disappeared in all of them. They rejoiced. This is described in six verses. The activities in prema of the principal eight gopīs are described separately in five verses. One of them took one of Kṛṣṇa’s hands, since his other hand was holding his cloth and that action created beauty. His hand is compared to lotus because of its beautiful pink color and its ability to remove pain. She took that hand in her hands, folded because of great devotion. She was joyful because her suffering in separation was removed. That applies to others later described also.

 

Another gopī placed the arm of indescribable beauty (tat) or his (tat) arm on her shoulder. Śaureḥ from the first line can be applied to the arm also. The arm smeared with sandalwood indicates its beauty and ability to remove suffering.

 

Text 5

kācid añjalināgṛhṇāt tanvī tāmbūla-carvitam

ekā tad-aṅghri-kamalaṁ santaptā stanayor adhāt

Translation

A slender gopī respectfully took in her joined hands the betel nut he had chewed, and another gopī, burning with desire, put his lotus feet on her breasts.

 

One gopī, folding her hands with devotion, took his betel nut. Or with a desire to receive a lot, she opened her hands to receive it. Or since it was full of taste, she feared some would fall on the ground. She was thin because of the separation. Because it was tasty, the Lord had previously brought the betel nut and was chewing it. Or it had been offered by Vṛndādevī. One gopī placed one of his feet on her breasts. This means he was seated. Later it is said tatropaviṣtḥaḥ: he was seated. (SB 10.32.14) She placed the foot there because her breast was suffering. Otherwise the fever of love arising from the pain of separation would not dissipate. One version has hṛdaye, with the same meaning.

 

Text 6

ekā bhru-kuṭim ābadhya prema-saṁrambha-vihvalā

ghnantīvaikṣat kaṭākṣepaiḥ sandaṣṭa-daśana-cchadā

Translation

One gopī, filled with loving anger, bit her lips and stared at him with frowning eyebrows~ as if to wound him with her harsh glances.

 

Agitated with anger in love, one gopī frowned intensely (ābaddhya) and then became confused by that anger. Viṣṇu Purāṇa says

 

kācit bhru-bhaṅguram kṛvtvā lalāṭa-phalakam harim

 

vilokya netra-bhṛṅgābhyām papau tan-mukha-pañkajam

 

One gopī frowned at Kṛṣṇa with tilaka on his forehead. Seeing him with her bee-like eyes, she drank his lotus face.

 

The gopī looked at him with her frowning glance as if to beat him. There should be a reason why the gopī was angry. She also bit her lip to indicate the anger. Or this is a consequence of prema itself.

 

Text 7

aparānimiṣad-dṛgbhyāṁ juṣāṇā tan-mukhāmbujam

āpītam api nātṛpyat santas tac-caraṇaṁ yathā

Translation

Another gopī looked with unblinking eyes upon his lotus face, but even after deeply relishing its sweetness she did not feel satiated, just as peaceful devotees are never satiated when meditating upon the Lord’s feet.

 

Another gopī looked with affection at his face. She drank (āpītam) his nectar like a bee. This means she looked with complete absorption, in great affection. She was not fully satisfied just as the dāsya devotees, or the devotees with madhura-rasa, fixed in prema (santaḥ), are not fully satisfied with the Lord’s lotus feet. The similarity is in not being satisfied. The others are satisfied with his feet, but they are greedy for the nectar of his lips. Thus they have attraction for his face.

 

That is their special prema. Since the other devotees do not experience the softness of his feet, in this verse lotus is not mentioned with his feet (tac-caraṇam).

 

Text 8

taṁ kācin netra-randhreṇa hṛdi kṛtvā nimīlya ca

pulakāṅgy upaguhyāste yogīvānanda-samplutā

Translation

One gopī took the Lord through the aperture of her eyes and placed him within her heart. Then, with her eyes closed and her bodily hairs standing on end, filled with bliss, she continuously embraced him within. She resembled a yogī meditating upon the Lord.

 

One gopī, being very shy and obedient, could not look at him constantly. She placed him in her heart through her eyes in order to experience his unlimited beauty by a complete manifestation of his limbs in her mind. She closed her eyes since the eyes would concentrate on one limb and it would be impossible to see other limbs in her mind. Or she feared that he would escape from her open eyes. Actually however it was simply the nature arising from increased prema. She embraced him in her mind. The word ca indicates that she chanted, “Kṛṣṇa! Kṛṣṇa!”

 

kācid āyāntam ālokya govindam atiharṣitā

 

krṣṇa kṛṣṇa kṛṣṇeti prāha nānyad udairayat

 

One gopī in great bliss glanced at Kṛṣṇa when he arrived. Saying his name repeatedly she said nothing else. Viṣṇu Purāṇa 5.13.44

 

If verse 6 refers to one gopī only, this gopī described by Parāśara would be an eighth gopī. She remained for a moment absorbed completely in bliss, concentrating on the Lord by meditation (yogī).

 

Kācid ālokya govindaṁ nimīlita-vilocanā

 

Tasyaiva rūpaṁ dhyāyantī yogārūḍeva cābabau

 

One gopī, glancing at Kṛṣna with half-closed eyes meditated on his form, as if in accomplished meditation. Viṣṇu Purāṇa 5.13.45

 

The example of the yogī indicates that she was not aware of the external world. Bringing the Lord through her eyes to her heart is her special nature. She derived greater bliss from seeing him directly than from seeing him in meditation. That is explained in Bhāgavatāmṛta. Since she embraced him and had the bhāva of a woman (kācit), she experienced greater bliss than associates who see the Lord directly or the cowherds.

 

I offer respects to the eight beloveds of Kṛṣṇa, Candrāvalī, Bhadrā, Padmā, Śaibya, Śyāmā, Viśākhā, Lalitā and Rādhā.

 

The reason their names are not directly mentioned in the verses had been explained. Though they do not have great difference in their prema, since each attained the highest experience in meeting Kṛṣṇa, they each acted according to their bhāva or according to their desire at that moment. Distinguishing some difference in these gopīs who are worshipable by liberated souls and are superior to the associates in Vaikuṇṭha, among the eight, Rādhā is famous as the best in all ways. According to that consideration their bhāvas and actions have been described individually.

 

Text 9

sarvās tāḥ keśavāloka- paramotsava-nirvṛtāḥ

jahur viraha-jaṁ tāpaṁ prājñaṁ prāpya yathā janāḥ

Translation

All the gopīs enjoyed the greatest festivity when they saw their beloved, most beautiful Kṛṣṇa again. They gave up the distress of separation, just as people in general forget their misery when they gain the association of a great devotee.

 

Not only they gave up suffering and became joyful. All others also became joyful. Keśava means he who has beauty. Va means to exist and keśa means beauty. Even one of his hairs has all beauty. Even seeing him a little (āloka) produced cessation of pain in separation (nirvṛtāḥ) by fulfilment of all desires or expansion of the heart (utsava). Or they extinguished all suffering by joking in prema (paramotsava) and looking at him intently (āloka).

 

An example is given. Prājñām means he who knows completely the best topics, the great devotee who knows the glories of Kṛṣṇa and bhakti. People (janāḥ), or the vaiṣṇavas (ajanāḥ) on again associating affectionately with such a great devotee, after he has gone elsewhere, destroy their pain of separation. Only devotees meeting devotees can be compared to devotees meeting the Lord, just as only the battle between Rāma and Rāvaṇa can be compared to the battle between Rāma and Rāvaṇa.

 

Text 10

tābhir vidhūta-śokābhir bhagavān acyuto vṛtaḥ

vyarocatādhikaṁ tāta puruṣaḥ śaktibhir yathā

Translation

Encircled by the gopīs, who were now relieved of all distress, Kṛṣṇa, perfect in himself, without fault, shone forth more splendidly than previously. My dear King, Kṛṣṇa thus appeared like the Lord encircled by his spiritual potencies.

 

By the bliss of the Lord, by the manifestation of his qualities, there was additional beauty. He was surrounded by the gopīs whose pain from separation had been destroyed. Details are given by Parāśara:

 

tataḥ kāścit priyālāpaiḥ kāścid bhru-bhaṅga-vīkṣitaiḥ

 

nitye ‘nunayamanyāś ca kara-psarśena mādhava

 

Kṛṣṇa pacified some by pleasing words, some by glancing with moving eyebrows, and some by touching them with his hand. Viṣṇu Purāṇa

 

The Lord, though full of all powers and never failing to display great beauty at any time by any means at all (acyutaḥ), shone exceptionally, more than before. Or he shone exceptionally because he was bhagavān, displaying all his unlimited qualities. But though he had attained the height of beauty, by being surrounded by the gopīs, he shone even more. An example is given.

 

The jīva, though endowed withal śakti as Brahman, with manifestation of that śakti in the form of his senses (śaktibhiḥ), shines more than before. Otherwise he is in state comparable to fainting. The Lord shone additionally by being surrounded by his beloveds, with manifestation of his sweetness and mercy. Otherwise, even though being served by a host of devotees, he will not manifest his full unlimited glories as bhagavan. Śukadeva exclaims “O son (tāta)!” in astonishment or indicating Parīkṣit’s qualification to understand. Or on remembering the incident, he becomes confused by prema.

Texts 11–12

tāḥ samādāya kālindyā nirviśya pulinaṁ vibhuḥ

vikasat-kunda-mandāra surabhy-anila-ṣaṭpadam

śarac-candrāṁśu-sandoha- dhvasta-doṣā-tamaḥ śivam

kṛṣṇāyā hasta-taralā cita-komala-vālukam

Translation

The almighty Lord then took the gopīs with him to another the bank of the Kālindī and entered its middle area with a breeze bearing the fragrance of blooming kunda and mandāra flowers, attracting many bees. The abundant rays of the autumn moon dispelled the darkness of night and the hands of the waves scattered piles of soft sand upon the shore.

Commentary

Two verses show another way in which his beauty was enhanced in a special way (vi — rocyata). He took each one of them individually by his hand (sam — ādāya), in order to go to a bank more suitable than the previous one, for the rāsa dance. He came to the center of that area (nirviśya).

 

Being everywhere (vibhuḥ) he simultaneously appeared with each gopī to carry out pacification. The suitability of the bank for the rāsa dance is described with ingredients acting as uddīpanas for their love. The breeze was cool, fragrant, and soft, since there were bees in it. The rays of the moon made the place most pleasant. The fullness of the moon destroyed the darkness of night. It was as light as daytime. The Yamunā was Kṛṣṇa’s friend, having the same name and color. Thus with her hands she spread sand. She gets her name Kṛṣṇā because she attracts Kṛṣṇa’s heart with her variegated beauty.

vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca

vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa

 

O King Parīkṣit, when Balarāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10.11.36

 

By spreading the sand with her hands, the place became even and devoid of hard spots. Or, he entered the middle of the bank area (niviśya) with the gopīs (samādāya), and remained there in a special way (vibhuḥ). This means he revealed his powers. Then the revelation of his power is described in the next two verses.

 

Text 13

tad-darśanāhlāda-vidhūta-hṛd-rujo

manorathāntaṁ śrutayo yathā yayuḥ

svair uttarīyaiḥ kuca-kuṅkumāṅkitair

acīkяpann āsanam ātma-bandhave

Translation

Their heartache vanquished by the joy of seeing Kṛṣṇa, the gopīs had their desires completely fulfilled, just as the Vedas become fulfilled by revealing Kṛṣṇa. For their dear friend Kṛṣṇa they arranged a seat with their shawls which were smeared with the kuṁkuma powder from their breasts.

 

The service in prema of the overjoyed gopīs is described. All their worries were completely destroyed by seeing Kṛṣṇa. This means that their previous worry that he would again disappear had vanished. Thus with all worries vanquished, by coming to this place with him, they understood that they would remain there for a long time for the rāsa pastimes. Not only was their intense grief dissipated but they attained the highest joy: they attained their desire, the highest goal (manorathāntam). Or it was as if they attained their goal, the rāsa dance, which was about to occur. An example is given of the śrutis. The śrutis, revealing him with his attractive pastimes, seemed to attain him. They did not directly attain him.

tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ

yad gokule ’pi katamāṅghri-rajo-’bhiṣekam

yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas

tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva

 

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even today by the Upaniṣads. SB 10.14.34

 

Or joyful on seeing the Lord, cleansed of the pain in their hearts, they attained the end of their desire, seeing him. With the disappearance of the intense pains of separation, from the gradual disappearance of the last impressions, even the śrutis, seeing the Lord, gave up the pain of desire.

 

Or they gave up fixation in their desire because there was no superior desire. They attained him and desired the rāsa dance. The śrutis, on seeing the Lord, desired bhakti to him.

 

They made a seat in a very charming manner by using their upper cloths — cloths used for covering the whole body or their breasts, which were stained with kuṁkuma from their breasts because of their crying in separation. “How did they manage to give up their shyness and make a seat for him from their clothing stained with kuṁkuma?” They did this because they felt he was a dearest to them (ātma-bandhave). They would be aggrieved at making him sit on the ground. Thus with friendly prema they made a seat, with great enthusiasm, inspired, without independent thought. Making the seat, they surrounded him, protecting him, fearing he would disappear. Or they asked about his comfort.

 

Or they offered the seat to he who was dearer than themselves (ātma-bandhave). They were bewildered by great prema. They piled up their fine upper cloths to make a thick seat. Or each group made a seat.

 

Text 14

tatropaviṣṭo bhagavān sa īśvaro

yogeśvarāntar-hṛdi kalpitāsanaḥ

cakāsa gopī-pariṣad-gato ‘rcitas

trailokya-lakṣmy-eka-padaṁ vapur dadhat

Translation

Though masters of yoga fix a seat for him by intense concentration of their minds, Kṛṣṇa, full of all powers and capable of revealing those powers, took his seat on that stained cloth, in the assembly of gopīs and revealed impossible beauty. He revealed in front of them a manifestation which gave exclusive shelter to the wealth of all types of beauty of all objects existing until his appearance in all the three worlds and even Mahāvaikuṇṭha.

 

Though he is supremely independent (īśvaraḥ), endowed with all powers (bhagavān), the crest jewel of rasikas, who increases the ocean of sweet prema, Kṛṣṇa, sat on the seat and shone.

 

Or revealing his essential qualities as Bhagavān, endowed with all śaktis (īśvaraḥ), he sat on each of the seats individually to satisfy each gopī and himself, while others could not see. In samādhi sages like the Kumāras (yogeśvara) with great effort make jeweled seats for him to sit on during mental worship while concentrating fully in their hearts. Or they offer him a seat by saying “āsanam kalpayāmi” during worship. It is hinted that he does not accept these seats.

 

He shone. Another reason is given. He was in the center surrounded by the assembly of seated gopīs. This indicates his lordship. He had been respected by them by their offering him seats. Or they worshipped him by jokes, glances, and offerings of betel nut. Though the Lord’s body is always the shelter of all wealth in the three worlds, now it took on an excellent like never before. This shows the nature of his shining.

 

Text 15

sabhājayitvā tam anaṅga-dīpanaṁ

sahāsa-līlekṣaṇa-vibhrama-bhruvā

saṁsparśanenāṅka-kṛtāṅghri-hastayoḥ

saṁstutya īṣat kupitā babhāṣire

Translation

Kṛṣṇa had awakened romantic desires within the gopīs, and they honored him by glancing at him with playful smiles, gesturing amorously with their eyebrows, and massaging his hands and feet as they held them in their laps. Even while worshiping him, however, they felt somewhat angry, and thus they addressed him as follows.

 

Worshipping him is repeated so that they can ask their question. They worshipped (sabhājayitvā) him completely or with special respect because he had manifested their desire with many parts though it was previously without parts. Though previously he had accepted it, now he manifested more desire in them than previously. There was an extreme increase in desire.

 

They skillfully massaged his hands and feet (or hand and foot) which he or they had placed in their laps. This shows lordship (aiśvarya). After simultaneously massaging his hands and feet and praising him in order to ask the question and receive an answer, they spoke, with slight anger. Because of the great prema, the anger was slight. Or the anger was internal, and manifested externally slightly. Or in anger, remembering their previous suffering, they spoke slightly because they were skillful at speaking. Or they were angry because of the many words he had spoken when they had first arrived. Or without being angry, he would not know the intentions of their hearts, and would not answer them. Or by frowning in anger they had increased his desire. Or since he had respected one gopī he should respect them all. Thus it is said that he had increased their desire. The cause of their anger and their speaking should be considered.

 

Text 16

śrī-gopya ūcuḥ

bhajato ’nubhajanty eka eka etad-viparyayam

nobhayāṁś ca bhajanty eka etan no brūhi sādhu bhoḥ

Translation

The gopīs said: Some people reciprocate the affection only of those who are affectionate toward them, while others show affection even to those who are indifferent or inimical. And yet others will not show affection toward anyone. Dear Kṛṣṇa, please properly explain this matter to us.

 

They ask the question in order to prevent his giving them up again and to negate his ingratitude. There are three questions. Please explain what these situations are, or what their result is, clearly. Thinking carefully about this, explain to us so that it is easy to understand. They say this because they see that he is pretending to be inattentive, since he fears they will try to find fault with him.

 

Text 17

śrī-bhagavān uvāca

mitho bhajanti ye sakhyaḥ svārthaikāntodyamā hi te

na tatra sauhṛdaṁ dharmaḥ svārthārthaṁ tad dhi nānyathā

Translation

The Lord said: O friends! Those who show affection for each other only to benefit themselves are actually selfish. They have no true friendship, nor are they following the true principles of religion. They expect benefit for themselves alone and nothing else.

 

They strive with full absorption (eka) for visible results for themselves. This excludes service to guru by devotees and service in prema. It is rejected as dharma since its goal is for the self only, though by material vision it appears to be helping others. Real service depends on a proper response. If the response is only for the purpose of removing fault, it also is not dharma. There should be absence of difference in true worship or sharing. Without equality in the assistance and repayment, sharing cannot be accomplished. According to the act there should be equal response. That is the answer to the question. And where there is no expectation of a response, that act is dharma. Hi indicates certainty. Any other method is not proper worship.

 

Or with friendship one may compassionately act for others as one does for oneself. To show the opposite situation in the verse, he says O friend (sakhya)! One version has svātmānam instead of svārthārtham. One works for one’s own happiness (su). Tad means ca, or atha.

 

Though there is apparently mutual benefit in this example, since the act is generated by self-interest, and depends on receiving proper response, it lacks dharma and truthfulness, and consequently is without happiness. Or this could be a typographical error. Svārthārtham is accepted by Citsukha and others. Though the worship may appear to be for other purposes it is actually for one’s own purposes.

 

Or persons who strive for their own ends (svārthaikāntodyamā) mutually interact, like a king paying a servant. This is well known (hi). Since all people are interested in visible results, they are not described in detail.

 

Text 18

bhajanty abhajato ye vai karuṇāḥ pitarau yathā

dharmo nirapavādo ’tra sauhṛdaṁ ca su-madhyamāḥ

Translation

My dear slender-waisted gopīs, some people are genuinely merciful or, like parents, naturally affectionate. Such persons, who devotedly serve even those who fail to reciprocate with them, are following the true, faultless path of religion, and they are true friends.

 

Some do not reciprocate, out of misery or because they are infants. This is well known (vai). Parents are used as an example to show causeless, natural compassion. The Lord says:

sādhūnāṁ sama-cittānāṁ sutarāṁ mat-kṛtātmanām

darśanān no bhaved bandhaḥ puṁso ’kṣṇoḥ savitur yathā

 

When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a merciful devotee, who is fully peaceful and surrendered to the Supreme Lord, one will no longer be subject to material bondage. SB 10.10.41

 

Commenting on this verse Śrīdhara Svāmī says, “The devotees are most merciful (sādhūnām) and they do not take offense seriously (sama-cittānām). Because they are constantly devoted to me (mat-kṛtātmanām), the other two qualities naturally follow.”

 

There are two types: merciful persons and parents. Or both are given as examples. Ca should be added after pitarau. Their dharma is perfect (nirapavādaḥ) since they do not expect response and they help out of great compassion. Their friendship is perfect since it is based on natural affection. Parents cannot have dharma if they do not protect their children. One should examine the dharma of mother and father. They and the merciful have dharma. O beautiful women! That dharma is beauty. Or that dharma shines in you. This is his skill to have them worship him.

 

Text 19

bhajato ’pi na vai kecid bhajanty abhajataḥ kutaḥ

ātmārāmā hy āpta-kāmā akṛta-jñā guru-druhaḥ

Translation

Those individuals who are spiritually self-satisfied, those materially satisfied, those who are ignorant, and those who intentionally offend those who act for others’ welfare do not respond even those who love them, what to speak of those who are inimical.

 

Some indeed (vai) do not worship others whether there is reciprocation or not. Certainly (hi) the ātmārāmas are of this nature. Hi can also mean “because.” Aṛta-jñā means those who are not aware that others act for their welfare. Though able to respond, and dependent on public opinion, because of ignorance they do not respond. They are fools. Because they are ignorant they do not respond. Those who, though knowing and capable, do not respond are utterly wicked (guru-druhaḥ)

 

The gopīs asked three questions in three phrases, and Kṛṣṇa answered with three verses. By the abbreviated skill of their questions, Kṛṣṇa answered to show that their glory is greater than his.

 

According to the gopīs, because he enjoys various pastimes with them he cannot be an ātmārāma or an ātmakāma. He is not guru-druha, since he does not offend gurus. Because he gives pain in separation, and does not respond properly, he cannot be the type of person mentioned in the previous verse who responds to those who reciprocate or not, nor is he the first type who responds because of motives. The remaining choice is akṛta-jña. It is later said akṛta-cetāḥ (SB 10 47.16). Viṣṇu Purāṇa says akṛtajñā-dvajo hi saḥ: he is the flag of ignorance. Śrīdhara Svāmī mentions akṛta-jñā as the ignorant person, and includes Kṛṣṇa in the guru-druha class. Guru-druha means “very hard” according to Śrīdhara Svāmī. By this he should be considered a guru-druha.

 

Text 20

nāhaṁ tu sakhyo bhajato ’pi jantūn

bhajāmy amīṣām anuvṛtti-vṛttaye

yathādhano labdha-dhane vinaṣṭe

tac-cintayānyan nibhṛto na veda

Translation

But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopīs, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else.

 

Same

 

According to the gopīs, because he enjoys various pastimes with them he cannot be an ātmārāma or an ātmakāma. Because he gives pain in separation, he cannot be the type of person mentioned in the previous verse that responds to those who reciprocate or not, nor is he the first type who responds because of motives. Since he showed wisdom in his skilful answers he is not person who can be ignorant of others’ loving actions. Thus he must be in the last category of guru-drohaḥ, with hard-heart for everyone regardless of their love. This is Śrīdhara Svāmī’s explanation. First they had concluded that he was simply ignorant and with that in mind asked their question. Now, however, they became satisfied at finding even greater fault as a result of his answer. Thus they looked at each other with furtive glances and smiled. This is his explanation. Or they asked the question with the intention of concluding that he was hard-hearted.

 

The word tu indicates a different subject. I am not one of those four types starting with the ātmārāma. Though people worship me I do not respond. I have said:

 

nāhaṁ tiṣṭhāmi vaikuṇṭhe yogināṁ hṛdayeṣu vā

 

tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ

 

I do not reside in Vaikuṇṭha nor in the hearts of the yogīs. I remain where my devotees engage in glorifying my activities.

 

Though I am situated near them I do not show myself to them. He places the word na (not) first in the verse since he is agitated by the accusation that he caused them pain. O friends! This shows he is not an ātmārāma. I act like this towards all without distinction (jantūn), not just you. You should not worry that I am indifferent to you. “Why do you not respond?” I do this so that they practice constant meditation on me, in order to increase their prema. “But we are always engaged in meditating on you.” That is true, but there is something special. He gives an example.

 

Someone gains a treasure and then loses it tragically (vi — naṣṭe). This indicates great lamentation. Then he becomes completely absorbed (nibhṛtaḥ) in thinking of that treasure. Kṛṣṇa is indifferent, not depending on others’ good acts, because of complete dependence on prema alone and complete satisfaction in himself, since his form and qualities control everyone. Even when he neglects the gopīs’ compassionate parents, he thinks only of others’ benefit — since he ultimately bestows his prema, the crest jewel of all goals, which brings him under control, though he should not give it. By his not responding to their worship, the taste of prema-rasa increases because they tolerate the pain of separation in order to attain him, and because they continually develop increasing greed for him.

 

Text 21

evaṁ mad-arthojjhita-loka-veda

svānām hi vo mayy anuvṛttaye ’balāḥ

mayāparokṣaṁ bhajatā tirohitaṁ

māsūyituṁ mārhatha tat priyaṁ priyāḥ

Translation

My dear girls, understanding that simply for my sake you had rejected the authority of worldly opinion, of the Vedas and of your relatives, I acted as I did only to increase your attachment to me. Even when I removed myself from your sight by suddenly disappearing, I never stopped loving you. Therefore, my beloved gopīs, please do not harbor any bad feelings toward me, your beloved.

 

O women, on your own you have no power (abalāḥ). Thus (evam) meditating on me you gave up worldly opinion, Vedas and your relatives. Since we are mutually lovers, do not accept separation as my offense.

 

Or I was thinking of you alone, like the man who has lost his treasure (evam). The reason is given. You gave up everything for me. I thus disappeared to hear your conversations in prema, to sing your glories, to remember your special bhāva. Though disappearing, I remained here.

 

Or anuvṛttaye is connected with the example in the previous verse. You gave up everything to follow me. Was it just like the man who thinks only of his lost treasure? O friends (sakhyaḥ)! No, out of natural friendship, you even (hi) followed me. Did I respond properly to you? No. For me you gave up everything (which I did not do).

 

Or when you followed me, I did not respond properly. Why? Like the man thinking only of his lost treasure, you gave up everything for me, even the fourteen worlds, Vaikuṇṭha and actions mentioned in the Vedas, and even husbands and sons. This is pure devotion. They are greater than those desiring liberation, those who have achieved liberation and the other devotees, since all these have dependence on other things and lacked the bhāva of the gopīs. “Then for what purpose did you disappear?” I did not go anywhere but remained here beside you, unseen (parokṣam), to hear your conversations in prema (bhajatā). Thus he rejects being a cheater. (SB 10.31.16)

 

Or I disappeared but directly (aparokṣam) heard (bhajatā). I was there unseen by you. “That is faulty because it caused pain to your beloveds.” Please forgive me. You are dear to me and I am dear to you.

 

Or “Why did you remain invisible?” That is suitable action for a lover with his beloveds.

 

Or disappearing and hearing visibly is dear to me (priyam). It is pleasurable fun for me. “What great fun when you play with the lives of your beloveds!” O beloved gopīs (priyāḥ)! This will produce excellence in prema.

 

Or the word mā repeated indicates a double negation. You should hate me. Why? It is unsuitable for a lover to act towards his beloveds in this way (priyam priyāḥ). This shows his skill in being humble.

 

Text 22

na pāraye ’haṁ niravadya-saṁyujāṁ

sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ

yā mābhajan durjara-geha-śṛṅkhalāḥ

saṁvṛścya tad vaḥ pratiyātu sādhunā

Translation

I am not able to repay my debt for your spotless service, even within a lifetime of Brahmā. Your connection with me is beyond reproach. You have worshiped me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.

 

Vaḥ means “to you.” I cannot return the favor (sva-sādhu-kṛtyam) of or to you. Or, I am not able to suitable compensate your own extraordinary deed (sva-sādhu-kṛtyam). He shows the cause. Your association (saṁyujām) is faultless (niravadya), because it is not dependent on anything, is devoid of deceit and is an expression of pure prema. It is free of desire for liberation and free of the faults of base desires. Desire for me is a great quality since association with me is faultless. Cutting the chains of attachment to house and activities for sons and husbands, difficult to cut, since they are the unbreakable bonds of saṁsāra, you (bhavatī) worshipped (abhajat) me. The use of the verb form with bhavatī indicates great respect for their prema. Since I do not do this, I cannot repay you.

 

Or I cannot repay even your cruel actions towards me (su asadhu-kṛtyam), what to speak of your favorable actions. He says this with a greed for continual pastimes with them in a favorable way. He cannot repay them because they offer their spotless limbs or selves (niravadya-saṁyujām). Moreover you cut the invincible chains of serving friends related to serving the cows. Thus I do not serve you. Another version has śṛṅkhalām with the same meaning. The bondage is compared to unbreakable chains. This means by one’s own powers one cannot overcome them.

 

Though one can break the attachment, one cannot reject the external relationships, even though one wishes to do so. Saṁvrścya means that they cut the attachment and the external relationships completely. I cannot respond properly giving myself completely like you, without regard for anything else. I am in debt to you because I fail to keep my own promise. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: accordingly as they surrender, I response. (BG 4.11)

 

Or let some gentle devotee (sadhu nā) follow and serve you (vaḥ pratiyatu), as the payment. This is a blessing. Or let the gentle devotee imitate (pratiyātu) your great activities (sva-sādhu-kṛtyam), but I cannot do that. I cannot repay you at all. Later Kṛṣṇa speaks of Rukmiṇī’s trust in him. pratinandayāmaḥ: I can do nothing to reciprocate except joyfully thank you for your devotion. (SB 10.60.57) There also he says he is a debtor, unable to repay by his joy. But the actions of the gopīs are even harder to repay.

 

Chapter Thirty-three

Text 1

śrī-śuka uvāca

itthaṁ bhagavato gopyaḥ śrutvā vācaḥ su-peśalāḥ

jahur viraha-jaṁ tāpaṁ tad-aṅgopacitāśiṣaḥ

Translation

Śukadeva Gosvāmī said: When the gopīs heard the Lord speak these most charming words, they forgot their distress caused by separation from him. Touching his limbs, they felt all their desires fulfilled.

 

Hearing the most attractive (supeśalāh) words of Bhagavān, who revealed his unlimited nature by these words, they gave up the pain from past and future separation. This is a repetition of a previous statement, because they had not completely given up separation. Now they completely gave up their pain, thinking that there would no longer be any separation, since he had explained his indebtedness. They gave up their pain because they were filled with natural prema-rasa (gopyaḥ). Their desires were fulfilled by embracing him and holding his hands. Or because of his skilful words they felt their desires fulfilled in all their limbs.

 

Text 2

tatrārabhata govindo rāsa-krīḍām anuvrataiḥ

strī-ratnair anvitaḥ prītair anyonyābaddha-bāhubhiḥ

Translation

When their minds were in harmony, Govinda then began the pastime of the rāsa dance in the company of those best among women, who were dedicated only to him, who joyfully linked their arms together with him.

Commentary

When his mind was in harmony with their minds (tatra), he then began the rāsa dance, a huge festival, which he desired to perform previously, on attaining these women whom he most desired. He had the excellent of the supreme male by revealing his outstanding powers and sweetness as the lord of Gokula (govindaḥ). They were the best of all women (srtī-ratnaiḥ). Nānārtha-varga says ratna means best of a species. This shows the best ingredients for the rāsa dance. They were furthermore influenced by the most intense prema for him (prītaiḥ) and were solely dependent on him (anuvrataiḥ). There were many hands. Anyonyam refers to all the gopīs, rather than one gopī being with him. There was a gopī on either side of him holding his neck. That is the characteristic of the rāsa dance.

 

naṭer gṛhīta-kaṇthanām anyonyātta-kara-śriyām

 

nartakīnām bhaved rāso maṇḍalī-bhūya nartanam

 

Rāsa dance is defined as women holding the neck of the male dancer on either side and forming a circle.

 

They thought “He should remain in this circle and not leave.” Thus they held their hands tightly (ābaddha).

 

Text 3

rāsotsavaḥ sampravṛtto gopī-maṇḍala-maṇḍitaḥ

yogeśvareṇa kṛṣṇena tāsāṁ madhye dvayor dvayoḥ

praviṣṭena gṛhītānāṁ kaṇṭhe sva-nikaṭaṁ striyaḥ

yaṁ manyeran nabhas tāvad vimāna-śata-saṅkulam

divaukasāṁ sa-dārāṇām autsukyāpahṛtātmanām

Translation

The festive rāsa dance commenced, with the gopīs arrayed in a circle. Kṛṣṇa expanded himself and entered between each pair of gopīs, placing his arms around their necks. Because he was the master of yoga-māyā each girl thought he was standing next to her alone. The devatās and their wives were overwhelmed with eagerness to witness the rāsa dance, and they soon crowded the sky with their hundreds of celestial airplanes.

Commentary

Rāsa means a combination of the highest rasa. This is a joyous festival of special playing (utsava). This festival of rāsa was excellently started (sampravṛttaḥ) by Kṛṣṇa, the form of condensed bliss.

 

The excellence is shown. It was decorated with the gopīs in a circle, which made them appear more beautiful. The details of the commencement are described by Parāśara:

 

rāsa-maṇḍala-bandho ‘pi kṛṣṇa-pārśvam-anujjhatā /

gopījanena naivābhūd ekasthāna-sthirātmanā //

hastena gṛhya caikaikāṁ gopīnāṁ rāsa-maṇḍale /

cakāra tat-kara-sparśa-nimīlitadṛśaṁ hariḥ //

tataḥ pravavṛte rāsaś calad valaya-nisvanaḥ /

anuyāta-śaratkāvya-geya-gītir anukramāt //

 

The circle of the rāsa did not keep him situated in one place, since the gopīs could not give up being by Kṛṣṇa’s side. In the circle he took the hand of each one of the gopīs, who closed their eyes when he touched them. The rāsa dance began filled with the jingling of moving bangles, filled with songs praising the present autumn season.

 

Madhye dvayor dvayoḥ means he was situated between gopīs two by two, rather the just situated with two gopīs. This means there was gopī on either side. Verse 6 mentions that he was a sapphire among many jewels. That is a general description. Here it means that he was between two gopīs with his arm on each of their necks.

 

Bilvamaṅgala Ṭhākura has written the following verse about the rāsa dance:

 

aṅganām aṅganām antarā mādhavo

 

mādhavaṁ mādhavaṁ cāntareṇāṅganāḥ

 

ittham ākalpite maṇḍale madhya-gaḥ

 

sañjagau veṇunā devakī-nandanaḥ

 

Mādhava was situated between each pair of gopīs, and a gopī was situated between his pair of manifestations. And Kṛṣṇa, the son of Devakī also appeared in the middle of the circle, playing upon is flute and singing.

 

Krama-dīpikā says sudṛṣām ubhayoḥ pṛthag antara-gam: he was situated between two gopīs. But worship of a gopī and Kṛṣṇa is prescribed rather than worship of Kṛṣṇa and two gopīs. This was the conduct of one qualified male among many women (strīṣu) who desired his association simultaneously out of great anurāga. There would be fault if there was inequality. This would interrupt the happiness. Each thought he was with her alone.

 

The following should be considered. Kṛṣṇa began the rāsa dance to give happiness to all of them. All the gopīs should see the rāsa as most magnificent. Therefore this perception was proper. By some dancing skills he appeared as many. He also used māyā, otherwise the phrase “each saw him with her alone” would have been used. Thus each thought he was alone with her. Though Kṛṣṇa was on either side of her, the gopī could not discern this because of she was overcome with unlimited bliss. Thus the main reason they thought in this way previously and now was their bewilderment caused by bliss. That he appeared as one person on entering the rāsa is solved in the following manner. He was yogeśvara, the master of special inconceivable, astonishing śakti. This arose by his will alone, without ordering, since it is his innate śakti.

 

Those who by their nature roam in the sky gathered together on suddenly seeing the rāsa dance. The sky became filled with airplanes. Or they gave up the direction where the moon was situated and rose above the moon into the open sky. “The inhabitants of the sky” refers to Brahmā, Śiva and others. This means there were no such festivals in Svarga or other planets. They became eager for the dancing part of the rāsa, not the confidential pastimes, since they were not qualified, being in dāsya-rāsa. They came for the dancing. The confidential pastimes were hidden from them by yogamāyā.

 

Text 4

tato dundubhayo nedur nipetuḥ puṣpa-vṛṣṭayaḥ

jagur gandharva-patayaḥ sa-strīkās tad-yaśo ’malam

Translation

Kettledrums then resounded in the sky while flowers rained down and the chief Gandharvas and their wives sang his spotless glories.

Commentary

From the devatās and others (tataḥ) arose the sound of drums or after that (tataḥ), the drums sounds on their own since they were celestial instruments and because of the nature of the great, auspicious festival. That should be understood when drums are mentioned later also. First the drums sounded for auspiciousness and for gathering the different groups of gopīs. Showers of flowers fell everywhere (ni — petuḥ). Thus flowers were spread all over the dancing arena. The Gandharvas sang with their wives and the Apsarās. They were all dedicated to Kṛṣṇa, whose fame was spotless. Because of this, at this time they all were also spotless — free of all bad desires.

 

Text 5

valayānāṁ nūpurāṇāṁ kiṅkiṇīnāṁ ca yoṣitām

sa-priyāṇām abhūc chabdas tumulo rāsa-maṇḍale

Translation

A tumultuous sound arose from the armlets, ankle bells and waist bells of the gopīs as they sported with their beloved Kṛṣṇa in the circle of the rāsa dance.

Commentary

Having described the festival produced by the devatās, the instruments and singing suitable for the rāsa dance are described. First, the sounds from the gopīs’ ornaments are described. The bells were on the belts and other accessories of the gopīs. The word yośitām suggests that it was natural for these ornaments and sounds since they were women. The sound arose from the women each of whom had Kṛṣṇa with them (sapriyānām). That sound arose in the circle they formed for the rāsa dance.

 

Text 6

tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ

madhye maṇīnāṁ haimānāṁ mahā-marakato yathā

Translation

Kṛṣṇa, though naturally endowed with all powers, appeared most brilliant in the midst of the dancing gopīs, like a sapphire in the midst of golden gems.

Commentary

Kṛṣṇa who is known to you as the son of Devakī, even though he is endowed with all powers and all beauty (bhagavān), appeared most beautiful with these gopīs. Or, he appears very beautiful as the son of Yaśodā (devakī-sutaḥ[15]) but now appeared even more beautiful in this place and appeared most beautiful with the gopīs. This is shown by an example. The singular madhya is used to indicate a general case, though actually he had many forms and was thus in the middle of many pairs of gopīs. He was also in one form in the center of the circle. He was with Rādhā wandering about while playing his flute, making the rāsa circle even more beautiful. This is known from the description of the rāsa in Krama-dīpikā.

itaretara-baddha-kara-pramadā-

gaṇa-kalpita-rāsa-vihāra-vidhau

maṇi-śaṅku-gam apy amunāvapuṣā

bahudhā vihita-svaka-divya-tanum

sudṛśām ubhayoḥ pṛthag-antaragaṁ

dayitā-gaṇa-baddha-bhuja-dvitayam

maṇi-nirmita-madhyaga-śaṅku-lasad-

vipulāruṇa-paṅkaja-madhya-gatam

taruṇī-kuca-yuk-parirambha-milad-

ghusṛṇāruṇa-vakṣasam ukṣa-gatim

 

Holding hands with alternate gopīs in the rāsa dance, with gopīs on either side, he expanded his shining body, like jewel pillar, into many forms. In the middle, he was like a blossoming pink lotus within a jewel pillar in their midst. Walking like a bull, he appeared pink from the kumkuma from the gopī’s breasts which stuck to his chest.

 

Bilvamaṅgala also said madhya-gaḥ sañjagau veṇunā: he was in the middle playing his flute.

 

He was like a jewel in the center of golden jewels. In Goloka, gold transforms so that it looks like gems. As a general statement, marakata is in the singular, though there were many Kṛṣṇas there.

 

Since he is described as a group of clouds (megha-cakra) among lightning in the next verse, in this verse, just as a huge dark jewel (mahā-marakata) becomes more beautiful among gold gems, so he became more beautiful by the embrace of the gopīs. According to Śrīdhara Svāmī, mahā-marakataḥ means a sapphire (whereas marakata means an emerald, which is green). Or, in close contact with the golden hue of the gopīs, his bluish complexion became greenish like a great emerald. This was caused by the dancing, and was not his intrinsic feature.

 

Text 7

pāda-nyāsair bhuja-vidhutibhiḥ sa-smitair bhrū-vilāsair

bhajyan madhyaiś cala-kuca-paṭaiḥ kuṇḍalair gaṇḍa-lolaiḥ

svidyan-mukhyaḥ kavara-rasanāgranthayaḥ kṛṣṇa-vadhvo

gāyantyas taṁ taḍita iva tā megha-cakre virejuḥ

Translation

With feet performing dance steps on the ground, with hands gesturing, with smiles and movements of their brows, with their braids and belts tied tight, their waists bending, their faces perspiring, the garments on their breasts moving this way and that, and their earrings swinging on their cheeks, Kṛṣṇa’s young consorts, singing, shone like streaks of lightning in a mass of clouds.

 

Not only did he become more beautiful with the gopīs, they became more beautiful in association with him. They stepped on the ground using dance steps (pāda-nyāsaiḥ). They made various gestures with their hands. Though they could not gesture because their arms were locked together in the circle, they would gesture with two hands joined together, or sometimes they released their hands to make the gestures. Or interrupting certain dance steps they could gesture though their arms had been bound together. Skilful dancing employs smiling and moving the brows. Their waists were thin by nature, but by the transformation of dancing, they seemed to break in the middle.

 

Or When Kṛṣṇa stood up, they again took all the clothes they had laid on the ground for him to sit upon (cala-kuca-paṭaiḥ). The golden women who had taken complete shelter (vadhvaḥ) of Kṛṣṇa, dark blue, sang. The example of the cloud with lightning hints at this. Or they were the dearmost (vadhvaḥ) of Kṛṣṇa. Their similarity to Kṛṣṇa in skill and bewilderment in prema was suitable. They sang about him. Parāśara describes this:

 

Kṛṣṇaḥ śarac-candramasaṁ kaumudīṁ kumudākaram

 

Jagau gopījanas tv ekaṁ kṛṣṇa-nāma punaḥ punaḥ

 

Kṛṣṇa is the autumn moon, the moonlight, and a lotus. The gopīs sang one name of Kṛṣṇa repeatedly. Viṣṇu Purāṇa

 

They shone brilliantly (virejuḥ). The skill in dancing with intoxication and prema of Kṛṣṇa and the gopīs mixed together, and his powers and his human nature becoming one, produced the brilliance. The image of lightning suggests that by their mutual beauty, his beauty increased.

 

The megha-cakra (circle of clouds) suggests that by his skill in dancing or by his special power he became many. Or it means a group of clouds. Without being black, the beauty would not be produced. After he reached the peak of beauty they became most beautiful. The rāsa dance became most astonishing because of the wealth of excellent beauty of the women who had reached the height of beauty.

 

Text 8

uccair jagur nṛtyamānā rakta-kaṇṭhyo rati-priyāḥ

kṛṣṇābhimarśa-muditā yad-gītenedam āvṛtam

Translation

Their throats impassioned to please their lover, the gopīs sang loudly while they danced, overjoyed by Kṛṣṇa’s touch. This singing spread throughout the entire universe.

Commentary

Having described the prominent position of the gopīs’ dancing because of great joy, now the prominence of singing is described. While dancing, they sang. This shows their skill in dancing since they could also sing at the same time. The goal of singing and dancing was Kṛṣṇa’s pleasure (rati-priyāḥ). One should not fear that they would become tired by singing and dancing for they were overjoyed by the touch of Kṛṣṇa. That was the only cause of their dancing. Their singing was so loud that it spread over the universe. Or, the universe became filled with their spontaneous rāgas, which made the universe prone to sing as well. The scriptures on music say that the gopīs’ rāgas numbers sixteen thousand. Saṅgīta-sāra says

 

tāvanta eva rāgāḥ syur yāvatyo jīva-jātayaḥ

 

teṣu ṣoḍaśa-sāhasrī purā gopī-kṛtā varā

 

There are as many musical rāgas as there are species of life. Among these rāgas sixteen thousand principal ones were performed by the gopīs previously.

 

Or, the gopīs were respected by Kṛṣṇa because of their dancing (nṛtyamānāḥ). Their throats were smeared with prema (rakta-kaṇṭhyaḥ). This indicates the great sweetness of their singing. The cause of the loud singing was their affection for Kṛṣṇa (rati-priyāḥ) whose other name is Rati They sang loudly because of Kṛṣṇa’s loud singing. Parāśara says:

 

rāsa-geyaṁ jagau kṛṣṇo yāvat vyāyata-dhvaniḥ

 

sādhu kṛṣṇeti kṛṣṇeti tāvat tad dviguṇaṁ jaguḥ

 

When Kṛṣṇa sang at the rāsa dance the gopīs sang twice as loud, saying “Kṛṣṇa sings well. Kṛṣṇa sings well.”

 

The reasons for their singing loudly are three: their voices were filled with prema, they were affectionate to him, and they were joyful with Kṛṣṇa’s touch. The related causes should be understood. Just as Kṛṣṇa became more beautiful because of the gopīs and the gopīs became more beautiful because of Kṛṣṇa, so the qualities of their singing and dancing became more attractive by Kṛṣṇa’s singing and dancing. This will be clear in later verses.

 

Text 9

kācit samaṁ mukundena svara-jātīr amiśritāḥ

unninye pūjitā tena prīyatā sādhu sādhv iti

tad eva dhruvam unninye tasyai mānaṁ ca bahv adāt

Translation

One gopī, joining Mukunda in his singing, sang pure melodious tones that rose harmoniously above his voice. Kṛṣṇa was pleased and showed great appreciation for her performance, saying “Excellent! Excellent!” When another gopī sang in the dhruva style, Kṛṣṇa praised her even more.

 

The activities of the gopīs in prema are now described individually by taking the chief among the gopīs, as was done previously, in five and a half verses. One gopī followed after Kṛṣṇa (mukunda-samam), singing in an excellent way (un — ninye). Unninye means she composed the song excellently or embellished it. She followed because he was the giver of the highest bliss (mukunda). And by this singing he gave the highest bliss to the universe. She was worshiped by Kṛṣṇa because though she sang with him, she also composed the melody independently. He worshipped her by praising her. He said, “Very good! Very good!” He repeated his words out of joy or to emphasize her excellence.

 

Though she sang with Kṛṣṇa, her outstanding delivery of notes made them appear separately (amiśritāḥ). Amiśritāḥ also means pure.

 

Jātayo ‘śtadaśa proktās tāsāṁ lakṣaṇam ucyate

 

Śuddhāḥ syuḥ jātayaḥ sapta tāḥ ṣaḍjādi-svarābhidhāḥ

 

Tā eva vikrṭāḥ satyo jātā vikṛta-saṁjṇitāḥ

 

There are eighteen jātis. Their qualities are described. The pure jātis are the seven

 

notes of the scale. When these are transformed they are called vikṛta. Saṅgīta-sāgara

 

ṣāḍjarṣabhī ca gāndhārī madhyamā pañcamī tathā

 

dhavatī cādha naiṣādī śuddhā etās tu jātayaḥ

 

The pure jātis are ṣaḍja, ṛsabha, gāndhāra, madhyama, pañcamī, dhaivata, and niṣadī.

 

Another gopīs sang. She was worshipped even more that the previous gopī. This indicates her skill in singing.

 

Text 10

kācid rāsa-pariśrāntā pārśva-sthasya gadā-bhṛtaḥ

jagrāha bāhunā skandhaṁ ślathad-valaya-mallikā

Translation

When one gopī grew tired from the rāsa dance, she turned to Kṛṣṇa, standing at her side, and grasped his shoulder with her arm. The dancing had loosened her bracelets and the flowers in her hair.

Commentary

Having shown prema manifest through song, displaying degrees of prominence of qualities in some gopīs, Śukadeva now shows excellence of some gopīs with predominance of desire for enjoyment. One of them has prominence of good fortune. That is described in this verse.

 

Kṛṣṇa was standing by her side. This shows that she received comfort immediately from him. If he did not, she would fall over because of absorption in the rāsa dance. He held a staff in his hand, suitable for the master of the dance (gadā-bhṛtaḥ). Or, he suitably held the flute, which makes sounds (nigadati). Though he was between pairs of gopīs, he also had a form which appeared as the master of the dance. The characteristics of her fatigue are described. Her bracelets rubbed together and became loose, like jasmines garlands falling off, and the jasmines in her braids became loose. Parāśara says:

 

parivarta-śrameṇaikā calad-valaya-lāpinīm

 

dadau bāhu-latāṁ skandhe gopī madhu-nighātinaḥ

 

One gopī, becoming tired, placed her arm jingling with bracelets on the shoulder of Kṛṣṇa.

 

In Paraśāra’s description it should be understood that her jasmine garlands also became loose. Among the ten anubhāvas such as śobha, this is called mādhurya. Mādhuryaṁ nāma ceṣṭānāṁsarvāvasthāsu cārutā: mādhuryam means beauty of actions in all circumstances. Ujjvala-nīlamaṇi 11.19

 

This verse also shows that she was an independent gopī (svādhīna-bhartṛkā) situated in the middle.[16] Thus she is Rādhā. The two gopīs described in the previous verse who gave pleasure to Rādhā and Kṛṣṇa by their singing were Lalitā and Viśākhā. The description in the present verse is similar to that in SB 10.32.6. The description of the qualities of the two singers shows that they were assistants.

 

Text 11

tatraikāṁsa-gataṁ bāhuṁ kṛṣṇasyotpala-saurabham

candanāliptam āghrāya hṛṣṭa-romā cucumba ha

Translation

Upon the shoulder of one gopī Kṛṣṇa placed his arm, whose natural blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it. As the gopī relished that fragrance, her bodily hair stood on end in jubilation, and she kissed his arm.

Commentary

This verse indicates Śyāmalā’s actions by similarity to the gopī’s actions in SB 10.32.4: another placed his arm, anointed with sandalwood paste, on her shoulder. Kṛṣṇa’s arm had by its nature a fragrance superior to that of a lotus. Additionally it was decorated with sandalwood patterns. Ha means “clearly.” The cause of her kissing Kṛṣṇa was her prema which made her hairs stand on end. Or, taking the literal meaning, her hairs were joyous (hṛṣṭa), what to speak of herself. This is the anubhāva called prāgalbhya. Niḥśaṅkatvaṁ prayogeṣu budhair uktā pragalbhatā: pragalbhatā refers to fearlessness in amorous actions. (Ujjvala-nīlamaṇi 11.21)

 

Text 12

kasyāścin nāṭya-vikṣipta kuṇḍala-tviṣa-maṇḍitam

gaṇḍaṁ gaṇḍe sandadhatyāḥ prādāt tāmbūla-carvitam

Translation

Next to Kṛṣṇa’s cheek one gopī put her own, beautified by the effulgence of her earrings, which glittered as she danced. Kṛṣṇa then carefully gave her the betel nut he was chewing.

 

The genitive case (sandadhatyāḥ) is used for the dative (he gave to the gopī who had placed her cheek on his). She did this on the pretext of fatigue. He put in her mouth from his mouth his chewed betel with great love (pra — adāt).

 

Text 13

nṛtyatī gāyatī kācit kūjan nūpura-mekhalā

pārśva-sthācyuta-hastābjaṁ śrāntādhāt stanayoḥ śivam

Translation

Another gopī, with the bells on her ankles and waist tinkling, became fatigued as she danced and sang. Another placed upon her breasts the comforting lotus hand of Acyuta, who was standing by her side.

 

One danced and one sang. Her ankle bells and belt kept beat, following her singing. One gopī took the hand of the Lord who was definitely (acyutasya) situated at her side, whose hand gave relief from fatigue like a lotus and was the very form of happiness (śivam). The chief seven gopīs have been described. The eighth is described as follows:

 

kācit pravilasad bāhuṁ parirabhya cucuṁba tam

 

gopī gīta-stuti-vyājān nipuṇā madhusūdanam

 

One gopī embraced Kṛṣṇa’s shining arm and kissed him. She was skilful at singing praises. Viṣṇu Purāṇa

 

Or nṛtyatī gāyatī refers to one gopī. Thus there are six. They are in order of increasing excellence.

 

Having described six of the gopīs, the seventh, Padmā, must be included in this same description. (She placed his foot on her breast in SB 10.32.5). The eight gopī Bhadrā, who was very innocent, is described in the Viṣṇu Purāṇa:

 

kācit pravilasad bāhuṁ parirabhya cucuṁba tam

 

gopī gīta-stuti-vyājān nipuṇā madhusūdanam

 

One gopī embraced Kṛṣṇa’s shining arm and kissed him. She was skilful at singing praises.

 

The six in order are more and more excellent. Two, Rādhā and Lalitā, were on either side of Kṛṣṇa who was in the center. Thus they are not mentioned. The circle is described. Or according to the previous description seven gopīs are mentioned. Rādhā was on his left side in the center so is not mentioned.

 

Text 14

gopyo labdhvācyutaṁ kāntaṁ śriya ekānta-vallabham

gṛhīta-kaṇṭhyas tad-dorbhyāṁ gāyantyas tam vijahrire

Translation

Having attained as their intimate lover Acyuta, the exclusive consort of the goddess of fortune, the gopīs enjoyed great pleasure. They sang his glories as he held their necks with his arms.

 

The gopīs had attained Acyuta, their lover, who does not fail to manifest greatness in his form and qualities. His rareness is described. Lakṣmī holds him dear (vallabham). Or they attained Acyuta, the lover of Lakṣmi and the only dear one (vallabham) of themselves. Having attained him, they were considered greater than Lakṣmī. That is shown in the second line. Uddhava says:

 

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 transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? SB 10.47.60

 

Text 15

karṇotpalālaka-viṭaṅka-kapola-gharma-

vaktra-śriyo valaya-nūpura-ghoṣa-vādyaiḥ

gopyaḥ samaṁ bhagavatā nanṛtuḥ sva-keśa-

srasta-srajo bhramara-gāyaka-rāsa-goṣṭhyām

Translation

The beauty of the gopīs’ faces was enhanced by the lotus flowers behind their ears with locks of hair and drops of perspiration decorating their cheeks. With their armlets and ankle bells making a loud musical sound, with their chaplets scattered, the gopīs danced with their sweet lover in the arena of the rāsa dance as swarms of bees sang in accompaniment.

 

Their greatness is shown in two verses. Though they became tired from dancing, they became most beautiful. The reason for dancing is described. Since Kṛṣṇa displayed the highest essence of his unlimited sweetness (bhagavatā), they developed the highest bliss with him, since the gopīs were famous for being controlled by love for Kṛṣṇa alone. Being with him, they also displayed similar beauty and other qualities. And like them, he wore ornaments such as lotuses in his ears.

 

Śrīdhara Svāmī says that at this time the musicians from the heavenly planets also played drums suitable for the occasion. He also includes Kinnaras since “inhabitants of the sky” were mentioned in verse 4. Or this verse shows what was previously mentioned: that they were superior to Lakṣmī. Or previously the male Gandharvas had sung. Now at the beginning of the dance, they did not depend on others for singing and instruments. Or previously the songs of the Gandharvas and the music from their bangles were described. Now, even without that singing or sound of the bangles they danced. Valaya-nūpura-ghoṣa-vādyaiḥ can be taken as a negative: avalaya-nūpura-ghoṣa-vādyaiḥ. This is because, absorbed in the dance, they would deviate from the music. Thus even the bees did not hum at this time (abhramara-gāyaka). The garlands in their hair scattered because their hair worshipped his feet by scattering the flowers.

 

Text 16

evaṁ pariṣvaṅga-karābhimarśa-

snigdhekṣaṇoddāma-vilāsa-hāsaiḥ

reme rameśo vraja-sundarībhir

yathārbhakaḥ sva-pratibimba-vibhramaḥ

Translation

In this way Kṛṣṇa, though he is the master of Lakṣmī, took pleasure in the company of the young women of Vraja by embracing them, caressing them and glancing lovingly at them as he smiled playfully, while acting boldly, as child plays with his reflection.

 

He embraced them and took their hands (karābhimarṣa). Or he touched their breasts with his hands. He glanced at their faces with relish. Their clothing became loose (uddāma-vilāsa). He smiled with great love. He was the lord of Lakṣmī (rāmeśaḥ): since he was her lord, she was not qualified for the rati displayed at this time, but the gopīs were qualified (vraja-sundarābhiḥ).  They were superior to Lakṣmī in bhāva and skills. An example is given to show that Kṛṣṇa and the gopīs were equal.

 

As a boy is not dissimilar from his reflection, so Kṛṣna was not dissimilar from the gopīs. Just as the playing boy moves his hand, so his reflected hand moves. And as the reflexion moves, the boy imitiates that action (so he believes, since he is a child.) Just as the Lord enjoyed, so the gopīs enjoyed. This indicates the beauty of the Lord’s rati. That beauty could not be accomplished if there were irregularities. When they underwent transformations of prema, he also underwent similar transformations.

 

gopī-kapola-saṁśleṣam abhipatya harer bhujau

 

pulakodgama-śaṣpāya svedāmbu-ghanatāṁ gatau

 

When Kṛṣṇa’s arms contacted the cheek of a gopī, those arms began profusly perspiring, and their hairs stood on end like grass. Viṣṇu Purāṇa

 

Or just as a boy absorbed in playing with his reflection does not know anything else, and enjoys, so the Lord absorbed in the dance did not know anything else. Or he enjoyed with the gopīs by their embraces as described. He embraced similarly. He enjoyed their embraces. He imitated what they did. This shows that they were greater than him.

 

Text 17

tad-aṅga-saṅga-pramudākulendriyāḥ

keśān dukūlaṁ kuca-paṭṭikāṁ vā

nāñjaḥ prativyoḍhum alaṁ vraja-striyo

visrasta-mālābharaṇāḥ kurūdvaha

Translation

O hero of the Kuru dynasty! Their senses overwhelmed by the joy of having his physical association, the gopīs could not prevent their hair, their dresses and the cloths covering their breasts from becoming disheveled. Their garlands and ornaments loosened.

 

Because the gopīs’ lost control from intense joy, the rāsa dance slackened. Because of the great joy of associating with his limbs, their senses became confused. The symptoms are described: their hair, linen garments, and their upper cloth or their bodices or both became disarrayed. This was suitable because they were especially endowed with great prema (vraja-striyaḥ). This shows their great bliss. That is also indicated by the prefix pra in pramuda. You can understand this, hero of the Kurus.  Or the Kuru dynsty is most fortunate, since you have a bhāva similar to the gopis’ bhāva which made them most successful.

 

Text 18

kṛṣṇa-vikrīḍitaṁ vīkṣya mumuhuḥ khe-cara-striyaḥ

kāmārditāḥ śaśāṅkaś ca sa-gaṇo vismito ’bhavat

Translation

The wives of the devatās, observing Kṛṣṇa’s pastimes, were bewildered and became agitated with desire. The moon and his entourage of stars became astonished.

 

Seeing the pastimes of Kṛṣṇa who is completely filled with the highest bliss, or who attracts all hearts, pastimes which more extraorindary than previous ones (vi — krīḍitam), seeing with affection or directly with service (vīkṣya), pastimes which became identical to he who plays (kṛṣṇa), all the wives of the devatās, afflicted by desire for the Lord, became bewildered, forgetting everything. First not considering their qualification for attaining Kṛṣṇa, they attained a special state of bewilderment. Along with the moon and stars they became astonished, because they had never seen such an event.

 

Śrīdhara Svāmī mentioned that they played in the long nights at their will. If the nights were not long, the pastimes filled with profuse joy could not be accomplished. Later it will be said that the dance lasted till the brahma-muhūrta (verse 38). Some explain that this means a night of Brahmā lasting a thousand cycles of four yugas. That is possible since unlimited contradictory conditions can be accomplished by the Lord’s śaktis. Śrīdhara Svāmī used the plural (nights), since verse 25 says “the Lord took advantage of all those moonlit autumn nights” and SB 10.29.1 says “upon seeing those autumn nights.”

 

Or the devatā men and women were bewildered. Sa-gaṇaḥ means “with his wives (27 constellations) and the other stars.” The moon and the stars also became filled with desire and became bewildered (ca). Because they were all bewildered they were not restricted with shyness by the loving exchanges which will be described. The moon developed desire for the

 

Lord, though not of the same sort as the gopīs (since he was a male). Or like the sages at Daṇḍakārāṇya, he also developed a conjugal mood. He does not have fault in desiring Kṛṣna who appeared in his dynasty. This is suggested by the word śaśa (rabbit). The moon is not a fault for being marked with a sign of a rabbit. Actually it is a good quality.

 

This indicates that the rāsa dance was most attractive, because it increased bhāva for Kṛṣṇa. It was thus superior to all other pastimes since it increased love for the Lord by its elements like singing and dancing and even that was undertaken by the Lord himself. That was understaken with the gopīs, in this particular manner. It could not be accomplished with devatā woman or with wives like Lakṁsī endowed with reverence, or with other women, who were not qualified to kiss the Lord. It could only be accomplished with the gopīs, most highly qualified with special rati, endowed with special pure prema. The highest goal can only be accomplished using the finest setting. Thus Kṛṣṇa, accomplished at this place the rāsa dance for the rasa of pure enjoyment. Thus it was said tatrārabhata govindaḥ strī-ratnaiḥ: there Kṛṣṇa began the rāsa dance with the best of women. (SB 10.33.2)

 

Text 19

kṛtvā tāvantam ātmānaṁ yāvatīr gopa-yoṣitaḥ

reme sa bhagavāṁs tābhir ātmārāmo ’pi līlayā

Translation

Expanding himself as many times as there were cowherd women to associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their company.

 

Two veres describe the ultimate goal. By his special powers he expanded himself for each gopī. Some were married (gopa-yoṣitaḥ). Some were unmarried daughters of cowherds. Or they were all wives of cowherds — some were married to cowherds and some regarded themselves as married to Kṛṣṇa by dedicating themselves to him in the Kātyāyanī vrata. This is explained by the great devotee in Lalita-mādhava and other plays.

 

The Lord, who manifested the essence of his qualities (bhagavān), enjoyed with conjugal rasa (līlayā) or with various amorous activities. He distributed special prema himself, attracting the hearts of everyone in the universe, since he was composed of the special pastimes of the highest prema-rasa. That is revealed later and explained in Bhāgavatāmṛta. Though he was an ātmārāṁa, he enjoyed. Both these qualities were displayed separately in the nearby bowers. Or in the rāsa dance his ātmārāma nature was concealed. His nature as the Lord and as sweetness is indicated by this statement.

 

Text 20

tāsāṁ rati-vihāreṇa śrāntānāṁ vadanāni saḥ

prāmṛjat karuṇaḥ premṇā śantamenāṅga pāṇinā

Translation

Seeing that the gopīs were fatigued from conjugal enjoyment, my dear King, merciful Kṛṣṇa lovingly wiped their faces with his comforting hand.

Commentary

They became fatigued by various playful activities befitting the anurāga of couples. Another version has ati-vihāreṇa, with the same meaning. He excellently wiped (pra — mṛjat) their faces with his hand composed of the highest bliss, which alleviated their fatigue. Wiping the perspiration and dressing their hair, he made them shine since he was most merciful (karuṇaḥ), unable to tolerate others’ suffering. This was not ordinary mercy, since he wiped their faces because of prema. This shows their special nature. Prema or great affection arose in his heart because of their good qualities, since they took him alone as the object of possessiveness. This prema became intense at this time, and included mercy. Just by his touch he can relieve them, since his hand is the embodiment of all happiness. In this case, he not only touched them but wiped their faces, and moreover, did this with prema. Thus the hand not only relieved them of fatigue, but produced the highest satisfaction. Śukadeva calls to Parīkṣit in prema (aṅga).

 

Text 21

gopyaḥ sphurat-puraṭa-kuṇḍala-kuntala-tviḍ-

gaṇḍa-śriyā sudhita-hāsa-nirīkṣaṇena

mānaṁ dadhatya ṛṣabhasya jaguḥ kṛtāni

puṇyāni tat-kara-ruha-sparśa-pramodāḥ

Translation

The gopīs honored their hero with smiling glances sweetened by the beauty of their cheeks and the effulgence of their curly locks and glittering golden earrings. Overjoyed from the touch of his fingernails, they chanted the glories of the all-auspicious pastimes of their husband.

 

The overjoyed gopīs produced joy in Kṛṣṇa in three ways: by their beauty (their effulgent cheeks), their emotions (smiling glances) and by glorifying him (they sang about his activities). Ṛṣabhasya means the best male, indicating his great skill in love. It reaches perfection with them. They thus respected him in the ways described (mānaṁ dadhatya). Or he thought, “I am fortunate to have wives like you.” They offered respect to this manifestation of pride (mānam). That is shown.

 

They sang about his pure or joy-filled activities, at the present time, or in the past, because of the touch of his fingernails. Though tired from acts of love, they became eager for rasa through singing. Thus they were joyful (pramodāḥ). The beauty of their cheeks could also be created by his wiping their cheeks.

 

Text 22

tābhir yutaḥ śramam apohitum aṅga-saṅga-

ghṛṣṭa-srajaḥ sva-kuca-kuṅkuma-rañjitāyāḥ

gandharva-pālibhir anudruta āviśad vāḥ

śrānto gajībhir ibha-rāḍ iva bhinna-setuḥ

T RANSLATION

 

Kṛṣṇa’s garland had been crushed during his conjugal dalliance with the gopīs and colored red by the kuṁkuma powder on their breasts. To dispel the fatigue of the gopīs, Kṛṣṇa entered the water of the Yamunā, followed swiftly by bees who were singing like the best of the Gandharvas. He appeared like a lordly elephant entering the water to relax in the company of his consorts, as if breaking the dikes in a paddy field.

Commentary

Three verses describe the activities in prema when the Lord was overjoyed. Because of the special qualities of their pastimes in prema, the gopīs and Kṛṣṇa became fatigued. The garland crushed by contact with the gopīs became more fragrant because of the natural fragrance of their limbs. The word sva in sva-kuca (their own breasts) indicates the extraordinary nature of their breasts. Thus the bees pursued the garland. The garland was made of jasmine flowers. It appeared beautiful with its whiteness being stained by the red kuṁkuma. It acted as an uddīpana of desire in their water sports.

 

He entered the water of the Yamunā (vaḥ) along with them. An example is given. He entered with attraction for the water just as an elephant enters the water out of attachment with his many female elephants. He was followed by bees singing like leaders of the Gandharvas (gandharva-pa). Or gandarva-pā can mean the best of singers. He was followed by the bees which were the best of singers. Gandharva can mean a singer according to the Viśva-prakāśa. This produced the best singing suitable for water sports.

 

Or, with whom did he entered the water? The gopīs, wearing garlands crushed by association with Kṛṣṇa, had kuṁkuma from their breasts spread over their bodies by absorption in amorous play. With them he entered the water in order to alleviate his fatigue as well as theirs. The cause of their fatigue is mentioned as a separate topic. They had performed bold pastimes (bhinn-setur iva). Instead of sva-kuca sometimes sa kuca is seen. That is accepted by Śrīdhara Svāmī. Saḥ refers to Kṛṣṇa. He does not refer to sva in his commentary.

 

Text 23

so ’mbhasy alaṁ yuvatibhiḥ pariṣicyamānaḥ

premṇekṣitaḥ prahasatībhir itas tato ’ṅga

vaimānikaiḥ kusuma-varṣibhir īdyamāno

reme svayaṁ sva-ratir atra gajendra-līlaḥ

Translation

My dear King, in the water Kṛṣṇa was splashed on all sides by the laughing gopīs, who looked at him with love. As the devatās worshiped him by showering flowers from their airplanes, the self-satisfied Lord took pleasure in playing like the king of the elephants.

Commentary

He was sprinkled with water by the young women (yuvatibhiḥ), who were expert at this, absorbed in the rasa of playing in the water. He was sprinkled with water, in the water, from all directions (itas tataḥ), even though they looked at him with prema. Premṇokṣitaḥ (showered with prema) is another version. This indicates that internally and externally he was absorbed in that play. The gopīs laughed loudly because of hāsya-rasa, while he enjoyed (reme). They also were internally and externally absorbed in this play. In this way he enjoyed within himself (sva-ratiḥ).

 

How is this described? He was like the king of the elephants in his pastimes, a person whose pastimes are full of power. How is this described? He was praised with showers of flowers from airplanes. This means he had evident, supreme glory to be praised at all times everywhere. This phrase cannot be explained otherwise, because the devatās were not qualified for this pastime. Śukadeva calls out to Parīkṣit in joy (aṅga). Or, sva-ratiḥ can mean “he had attachment for his own gopīs (sva).” Thus, even if he was victorious in the games, they were satisfied with his victory. Or, “Please describe the water pastimes in detail.” He had extraordinary (sva) pastimes (ratiḥ). The pastimes are impossible to describe without giving an example.

 

Text 24

tataś ca kṛṣṇopavane jala-sthala

prasūna-gandhānila-juṣṭa-dik-taṭe

cacāra bhṛṅga-pramadā-gaṇāvṛto

yathā mada-cyud dviradaḥ kareṇubhiḥ

Translation

Then the Lord strolled through a small forest on the bank of the Yamunā. This forest was filled to its limits with breezes carrying the fragrances of all the flowers growing on the land and in the water. Followed by his entourage of bees and beautiful women, Kṛṣṇa appeared like an elephant flowing with mada in the company of she-elephants.

 

After playing in the water (tataḥ), he strolled in the forest to pick flowers, since the flowers and garlands had withered during the water pastimes. The word ca means tu in this verse. It indicates a new topic. The directions were served gently by the breeze carrying the perfumes of lotuses and land flowers like jasmine and kuṇḍa. This made the breeze cool and fragrant.

 

He wandered about picking flowers, hiding in the groves and playing in various ways. The bees came along with the flowers when he picked them or were attracted to the naturally sweet fragrance of his limbs cleansed by the water pastimes. Or the bees always were attracted because they served as uddīpanas as their natures. Or they were always attracted to the fragrance from his forest garland and face. Thus they are always described. The bees were attracted to him just as they are attracted to an elephant with sweet juice oozing from his temples in rutting season. Kṛṣṇa is compared to the elephant because of its excellence and its attachment to the she-elephants. And the she elephants are similarly attached to the male. All this is suggested in the comparison. There is mutualy affection between the male and female elephants as the elephant with intensified desire independently plays with them. Or he was surrounded with the women (pramadā) who were fickle like bees. This indicates their intoxication in prema. Pramadā means filled with joy.

 

Text 25

evaṁ śaśāṅkāṁśu-virājitā niśāḥ

sa satya-kāmo ’nuratābalā-gaṇaḥ

siṣeva ātmany avaruddha-saurataḥ

sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ

Translation

With gopīs firmly attached to him with anurāga, Kṛṣṇa, whose desires are always pure, who had fixed in his mind enjoyment with them, served the nights lit by the rays of the moon — all the nights which give shelter to poetic topics or rasa in autumn.

 

The pastimes of the rāsa dance on that night have been described. Gathering together other pastimes not mentioned during that night, it is now indicated in summary that this night represented many nights.

 

Evam means “in this way.” It means that other pastimes took place on that night as well. Because they are so many, it is impossible to describe them. Nights is in the plural. This indicates that he performed the rāsa dance on all nights during his full kaiśora period. This is stated by Parāśara in Viṣṇu Purāṇa. The word saḥ indicates he was of kaiśora age.

 

kaumāraṁ pañcamābdāntaṁ paugaṇḍaṁ daśamāvadhi
 kaiśoram ā-pañcadaśād yauvanaṁ tu tataḥ param

 

The kaumāra stage lasts until the age of five, paugaṇḍa up to age ten and kaiśora to age fifteen. From then on, one is known as yauvana.

 

According to this kaiśora lasts from eleven to fifteen years. It should be understood that kaiśora continues eternally in Gokula. Uddhava says:

tato nanda-vrajam itaḥ

pitrā kaṁsād vibibhyatā

ekādaśa samās tatra

gūḍhārciḥ sa-balo ’vasat

 

His father, afraid of Kaṁsa, brought him to Vraja and for eleven years he lived there with Balarāma, like a covered flame. SB 3.2.26

 

In Kaumara and paugaṇḍa ages which are unsuitable the rāsa dance does not arise. In those periods Kṛṣṇa’s powers are hidden, since he does not manifest his special qualities as Bhagavān. Thus it is aid he was like a covered flame. Kṛṣṇa says to Nanda in Mathurā:

nāsmatto yuvayos tāta nityotkaṇṭhitayor api

bālya-paugaṇḍa-kaiśorāḥ putrābhyām abhavan kvacit

 

Dear Father, because of us, your two sons, you and mother Devakī always remained in anxiety and could never enjoy our childhood, boyhood or kaiśora. SB 10.45.2

 

Some people think that his gokula rāsa pastimes continued into the yauvana period according to descriptions like the following when he entered Mathurā:

 

manāṁsi tāsām aravinda-locanaḥ

 

pragalbha-līlā-hasitāvalokaiḥ

 

jahāra matta-dviradendra-vikramo

 

dṛśāṁ dadac chrī-ramaṇātmanotsavam

 

The lotus-eyed Lord, walking with the gait of a lordly elephant in rut, creating joy for their eyes with his body, which is the source of pleasure for the divine goddess of fortune, captivated those ladies’ minds with playful, bold, smiling glances. SB 10.41.27

 

But this is not so proper. This is contradicted by the following statements. Akrura describes Kṛṣṇa and Balarāma as kiśorau śyāmala-śvetau: two boys of Kaiśora again, one black and the other white. (SB 10.38.29) Kiśorau nāpta-yauvanau: the two boys of kaiśora age have not reached yauvana period. (SB 10.44.8)

 

The word evam indicates that similar pastimes too place on other nights. All the pastimes recurred as if newly performed, without thinking that the dance and the questions and anwers before the dance had happened previously, because of the flow of the highest prema.

 

Śaśāṅka in the verse means the full moon since the mark resembling the rabbit was completely recognizable. The rays shone brightly (vi-rājitā), as if it were day. For the rāsa dance, on all those nights the moon appeared full, as if it were the full moon day.

 

evaṁ sa kṛṣṇo gopīnāṁ cakravālair alaṅkṛtaḥ

 

śāradīṣu sacandāsu niśāsu mumude sukhī

 

Thus Kṛṣṇa, ornamented with circles of gopīs, enjoyed happily in the moon lit nights of the autumn season. Hari-vaṁśa

 

Though autumn season is mentioned in the above verse (śaradīṣu), it represents nights of other seasons as well. Or it means he enjoyed even in the autumn season. Or the verse indicates the dance in another kalpa when it only occurred in the autumn, just as in other kalpas Vasudeva exchanges the sons in Mathurā, not in Nanda’s house.

 

“How was it possible to every day peform the dance in a similar way with similar nights?” Kṛṣṇa’s every desire was fulfilled (satya-kāmaḥ).

 

“It would be very rare that the gopīs came since they were controlled by their husands and had anger.” He was continuously attached (anurata), or strongly attached, or related in all ways to the gopīs who had surrendered completely to him (abalā-gaṇaḥ).

 

Or “how could they daily meet him. They were not independent, because of husbands?” They were completely attached only to him at all times, ignoring everyone else. Or because they were equally attached to each other, somewhere, at some time, somehow, they would meet. This is not impossible for him.

 

“He is the great attractor, the taster of the rāsa dance. And for no reason, at no time, can he be fully satisfied.” That is true. But he is controlled by prema. He has accepted (avarudha)

 

all acts of love or the most intense pastimes (surata) since he has appeared as avatāra for this purpose. He gave enjoyment to the gopis without indifference, and with inner determination (ātmani). He experienced everything personally with great attchement, by accepting them within himself. Or he experienced the highest bliss by ignoring his feature as ātmārāma.

 

Not only did he perform the rāsa dance as described, but he expressed various types of love in various ways with them. He served those nights throughout the year, in which there are seasons, months, and days, or in the autumn which is beautiful with banks, when desire is strong, which are described in poetry. He acted with great affection for that purpose. The reference to poetry means works like Gīta-govinda and Vidagdha-mādhava.

 

Or in this way he served the rāsa dance on those nights. Now, during the day also, he performed similar pastimes. That is indicated by the word sarvā (all). He served pastimes in the autumn or during the year, which are described with great variety and he served all others as well. These other pastimes are famous in Gīta-govinda, and as well include the tax and boat pastimes described by Candidāsa.

 

Text 26

śrī-parīkṣid uvāca

saṁsthāpanāya dharmasya praśamāyetarasya ca

avatīrṇo hi bhagavān aṁśena jagad-īśvaraḥ

Translation

Parīkṣit Mahārāja said: O brāhmaṇa, though full of all powers, the lord of the universe, he has descended to this earth along with Balarāma to destroy irreligion and reestablish religious principles.

 

Hearing with great attention Śukadeva describing the rāsa dance with affection, considering some devotees and dry logicians who were slightly smiling and glancing while squinting their eyes, Parīkṣit asks a question as a doubt to mercifully benefit them. This continues for three verses.

 

The Lord appears in order to reestablish lost dharma, or protect what is current. Not only that, he comes in order to uproot adharma with all its subtle desires. Otherwise, establishing dharma would be incomplete. The word hi indicates that this is well known. It is said dharma saṁsthāpanārthāya sambhaṁi yuge yuge: I appear in every yuga to establish dharma. (BG 4.8) As Bhagavān, manifesting his nature as the Lord, he appears with Balarāma. This shows his zeal. He does this since he is the protector of the universe. Otherwise the universe would be destroyed. Or, he is lord of the universe, the protector. Or the lord appears in this world to destroy completely establishment of unlimited dharmas contrary to bhakti since his purpose as avatāra is accomplished by performing the rāsa dance, which is without such dharmas.

 

“But he will then contradict the Vedas, created by himself.” He is the lord of the universe, of Brahmā and others. He is completely independent. For accomplishing his rasa, sometimes he will do such things. He has no controller.

 

Or according to the following, dharma means bhakti:

dharmo mad-bhakti-kṛt prokto jñānaṁ caikātmya-darśanam

guṇesv asaṅgo vairāgyam aiśvaryaṁ cāṇimādayaḥ

 

Dharma means what produces bhakti. Real jñāna is seeing Paramātmā everywhere. Real vairāgya is complete disinterest in sense objects. Real aiśvarya is acquisition of the siddhis. SB 11.1.27

 

Thus the Lord appears to establish bhakti and destroy what is unfavorable to bhakti, such as liberation, because he is the protector of the universe. Everyone’s happiness is established by establishing bhakti.

 

Text 27

sa kathaṁ dharma-setūnāṁ vaktā kartābhirakṣitā

pratīpam ācarad brahman para-dārābhimarśanam

 

He is the original speaker, follower and guardian of moral laws. How, then, could he have violated them by touching other men’s wives?

 

This verse should actually start with yat (who). He is the speaker of laws to protect the people or the speaker of rules concerning dharma mentioned in the Vedas. Since he is the speaker he must also be the executor of the laws. People will not accept if there is difference between his words and actions. He is the protector of the laws by increasing its popularity and destroying the opposition. Embracing another man’s wife is contrary to the laws of dharma or unfavorable for the establishment of dharma (pratīpam). O brahman, personification of the Vedas! By transgressing the Vedas with contrary acts, he transgresses brāhmaṇas like you. It is not suitable conduct for him since he respects the brāhmaṇas.

 

Or, “How can I know the reasons since those are the actions of the Lord?” But you are the knower of all the Vedas (brahman), since you are omniscient. Or, he has done opposite (pratīpam): he has spoken adharma, performed adharma and protected adharma. He himself states his enjoyment of others’ wives. Mayāparokṣaṁ bhajatā tirohitam: even when I removed myself from your sight by suddenly disappearing, I never stopped loving you. (SB 10.32.21) He did it since he personally enjoyed them. He protected adharma since he did it repeatedly. Thus he encouraged others to do this. He has more fault than a person who simply sins without affecting others. Or, doing the opposite (pratīpam) he has really destroyed dharma and established adharma.

 

Or he did not violate them at all. Why? He is the the speaker of the rules of bhakti (dharma-setūnām). In order to spread special bhakti which is his chief goal as avatāra, it is suitable that he does not give respect to dharma. This is clear when he speaks about those who serve dharma:

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

 

As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one should perform one’s prescribed duties of varṇāśrama. SB 11.20.9

 

Or though he is the speaker of the rules of dharma, why did he perform acts contrary? By performing the rāsa dance and promoting the highest bhakti, he accomplished the dharma of attaining him alone. Touching the women who were most excellent by pure bhakti to him (para), his own women, was proper, to fulfill the desires of his devotees while ignoring all else, since the purpose of his avatāra was bhakti. Touching others’ wives is a fault. These were his women, the best (para), his wives.

 

 — — — — — — — — — — -

 

Text 28

āpta-kāmo yadu-patiḥ kṛtavān vai jugupsitam

kim-abhiprāya etan naḥ śaṁśayaṁ chindhi su-vrata

Translation

O faithful upholder of vows, please destroy our doubt by explaining to us what purpose the self-satisfied Lord of the Yadus had in mind when he behaved so contemptibly.dsm

Commentary

If he acts in this way, how can he be the leader of the Yadus who are the greatest followers of dharma? There is no other doubt. Parīkṣit says “we” to indicate many people in the assembly. The heart becomes disturbed by the fact that Kṛṣṇa was the crown jewel of good conduct and also the corrupter of scripture. O Śukadeva, fixed in brahmacārya (suvrata)! He acted contrary to your conduct. This conduct is condemned. Or, you are fixed in good conduct (suvrata) but if you cannot explain this, then good conduct that you and others follow will be destroyed.

 

There is another opposite meaning. He is the leader of the devotees (yadu-patiḥ). To give mercy to devotees, he sometimes transgresses dharma. Did he do condemned acts (jugupsitam)? Never. He has done what is approved by the devotees. Why? He desired to spread his prema through the rāsa pastimes (āpta-kāmaḥ). By spreading prema, the highest result, he did not perform censured acts, but rather by the rāsa dance he satisfied all the devotees. There can be no doubt about this. Moving his folded hands, Parīkṣit asked Śukadeva to destroy the doubts of those assembled, including himself out of humility. He says destroy “generally (prāya)” since some present, the devotees who know the conclusions of scripture and were inundated with rasa had no doubts about the rāsa pastimes filled with prema. I ask for the benefit of the inattentive members of the assembly. This is not my doubt. Therefore cut the chains of their doubts so they no longer have fear (abhi), O Śukadeva, fixed in bhakti (suvrata)!

 

                             Text 29

śrī-śuka uvāca

dharma-vyatikramo dṛṣṭa īśvarāṇāṁ ca sāhasam

tejīyasāṁ na doṣāya vahneḥ sarva-bhujo yathā

Translation

Śukadeva Gosvāmī said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.

Commentary

In seven verses, out of affection which is his nature, or out of affection for his disciple, Śukadeva rejects conclusions other than those presented by Parīkṣit through hidden meaning, while rejecting Parīkṣit’s apparent words of criticism. One sees acts of adharma in persons who are not dependent on dharma (īśvarānām) such as Brahmā being attracted to his daughter, done without fear (sāhasam), or Bṛhaspati approaching the wife of Utathya (his elder brother). There is no fault in these powerful beings. An example is given. The fire burns everything but does not become impure.

 

Text 30

naitat samācarej jātu manasāpi hy anīśvaraḥ

vinaśyaty ācaran mauḍhyād yathārudro ’bdhi-jaṁ viṣam

Translation

One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison.

Commentary

But this is not so for others. One should not at all perform acts that transgress dharma which these powerful beings perform. The prefix sam in samācaret indicates forbiddance. One should not do at all, at any time (jātu), not even in the mind (manasā), what to speak of using words or performing the act! This is certain (hi). One is destroyed completely (vi — naśyati), with suffering in this life and the next, if one acts in this way, not knowing that one is not qualified with the powers of the great īśvaras. An example is given concerning foolishness as a cause in eating. If one were not foolish, one would not try to consume the poisonous ocean. One will immediately die from the intense poison of the kālakuṭa. Śiva however does not die but rather attains glory by showing his special power. Thus Śiva is famous for his blue throat.

 

Text 31

īśvarāṇāṁ vacaḥ satyaṁ tathaivācaritaṁ kvacit

teṣāṁ yat sva-vaco-yuktaṁ buddhimāṁs tat samācaret

Translation

The statements of the Lord’s empowered servants are authoritative, and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions.

 

Same’

 

One should accept orders of īśvaras as authoritative (satyam). One should follow the acts that they perform which are not contrary to their instructions. That instruction becomes stronger because of the īśvara’s similar conduct. A person should deliberate on this (buddhimān) and then act. Otherwise he is unintelligent.

 

Text 32

kuśalācaritenaiṣām iha svārtho na vidyate

viparyayeṇa vānartho nirahaṅkāriṇāṁ prabho

Translation

O Parīkṣit, you can understand! When these great persons who are free from false ego act piously in this world, they have no selfish motives to fulfill, and even when they act in apparent contradiction to the laws of piety, they are not subject to sinful reactions.

Commentary

Another version has iha cārtho na vidyate: there is no gain for the self in this world or the next (ca). The word vā indicates the same sentence structure as the previous statement. When they act in a contrary manner still there is no fault (the negative is understood). They are devoid of ahaṅkāra, with no contamination by the act. You are capable of understanding (prabho). Or, you are also in the category of īśvara. O lord (prabho)!

 

Text 33

kim utākhila-sattvānāṁ tiryaṅ-martya-divaukasām

īśituś ceśitavyānāṁ kuśalākuśalānvayaḥ

Translation

How, then, could the Lord of all created beings — animals, men and devatās — have any connection with the piety and impiety that affect his subjects?

Commentary

If this is so for these īśvaras, and they are devoid of fault since they are without ahaṅkāra, then what fault can there be in the Lord who has appeared to benefit these īśvaras? This is expressed with kaimutika-nyāya. Kṛṣṇa is the Lord of all beings in tamas, rajas and sattva (animals, humans and devatās), who by their nature are to be controlled. He is the Lord of even liberated souls, since they are all dependent on the Lord (īśītavyānām). The word ca means tu to show difference. How could the Lord have connection with piety and impiety of these controlled beings? It does not exist. This is understood from the previous verse (na vidyate). He has no restrictions since he is the controller of all others. He is indeed the Supreme Lord. Kim uta means “excessively, strong, well” according to Amara-koṣa.

 

Text 34

yat-pāda-paṅkaja-parāga-niṣeva-tṛptā

yoga-prabhāva-vidhutākhila-karma-bandhāḥ

svairaṁ caranti munayo ’pi na nahyamānās

tasyecchayātta-vapuṣaḥ kuta eva bandhaḥ

Translation

The devotees, filled with prema, continually meditating on the particles of beauty emanating from his lotus feet, having destroyed all karma by the power of his bhakti-yoga, wander about performing actions without accruing bondage. So how could there be any question of bondage for the Lord himself, who assumes his forms according to his own sweet will?

 

The devotees serve particles of beauty (pollen) emanating from the Lord’s lotus feet. This shows their special bhakti with humility in serving. Niseva indicates constant service, by their nature. They are attached to such service. Or parāga indicates service at a distance and niseva means a little service. They serve without fear, proudly (dṛptāḥ in some versions) or completely satisfied (tṛptāḥ), even doing a little service at a distance. They do their activities with regard for rules or prohibitions, at their will because they are not bound by those rules since they are not attached to them (nahyamānāḥ).

 

Even (api) the sages destroy the bondage of karma accrued for millions of births by the power of aṣṭāṅga-yoga or jñāṇa in samādhi. Api indicates the lesser status of yogīs compared to devotees. They are proud (dṛptāḥ) of their achievement.

 

The Lord has a body which he manifests (ātta) by his will (icchayā). He is supremely independent.

 

Or he manifests his body with a desire to distribute his prema-bhakti. Thus it is suitable that he also does not respect the rules and prohibitions. Or he manifests his body as an avatāra such as Matsya or Kūrma by desire of the devotees. This shows his supreme power. What then is the question of his being bound up? There is no bondage at all.

 

Or even the sages destroy karma by the power of bhakti-yoga (yoga). Then what to speak of the devotees who destroy karma from the very beginning of their practice? Or the devotees destroy karmas. And even the yogīs absorbed in actions destroy karmas. There are three types of people. There are sages who are householders, engaged in karmas. There are jñānīs who wander freely of two types: those who practice yoga and those who practice karma (those described in the present interpretation). The last is the lowest in status. Even this person wanders freely. What to speak of all the devotees being free, because of being dear to the Lord? The example is given to destroy Parīkṣit’s doubt.

 

Text 35

gopīnāṁ tat-patīnāṁ ca sarveṣām eva dehinām

yo ’ntaś carati so ’dhyakṣaḥ krīḍaneneha deha-bhāk

Translation

Kṛṣṇa, appearing directly in this world, moves among the gopīs and their apparent husbands as well as the other inhabitants of Vraja, in his eternal spiritual body performing his pastimes.

 

Krṣṇa, directly appearing, acts as the controller by his aṁśa, or, as the inspiration for the control of the world, he moves about since actually he is the enjoyer. Or according to Māyāvāda opinion, he does not really enjoy others’ wives since there are no other’s wives. This idea is here rejected by saying that he is also the inner controller (adhyakṣaḥ) of all beings (and thus the beings are real). As the enjoyer of the gopīs, manifesting his spiritual body (deha-bhak) he moves about performing his pastimes with them (krīḍaṇena). Or he moves about to perform his pastimes with them.

 

Or adhyakṣaḥ can mean the presiding deity of all their hearts or the inspiration for all their senses. Thus he moves about among them. Thus as like the antaryāmī, as the inspiration for all actions, he is not contaminated by faults of others’ actions. Or just as the antaryāmī inspires actions of others and is not contaminated by their faults, so in his actions he is not contaminated in Vraja.

 

He functions as antaryāmī to the highest degree for the gopīs and for the husbands and others to lesser degree. He is not bound up because he is the supreme Lord. He manifested his form as a cowherd of kaiśora age for his pastimes (deha-bhak). He acts according to the purpose of his avatāra: to spread prema-rasa.

 

Text 36

anugrahāya bhaktānāṁ mānuṣaṁ deham āsthitaḥ

bhajate tādṛśīḥ krīḍā yāḥ śrutvā tat-paro bhavet

Translation

When the Lord assumes a humanlike body to show mercy to his devotees, he engages in such pastimes. Hearing about those pastimes a person becomes dedicated to him.

 

This is further explained. Or, being the witness (adhyakṣaḥ) manifesting a form for pastimes, he gave enjoyment to the people of vraja (bhajate) or to the gopīs. There is thus no fault in his pastimes since he accomplishes his pastimes by moving among them internally and externally as the witness. What more need be said?

 

He does this to give mercy to his devotees. Padma Purāṇa says mad-bhaktānāṁ vinodārtham karomi vividhā kriyāḥ: I perform various actions for the pleasure of my devotees. To give mercy to my devotees, I take shelter of a human body. He manifests himself by taking shetler of a human form.

 

Or the Lrd manifests his human form. He engages in pastimes to give mercy to his devotees — to the gopīs, people of Vraja and all other devotees in the future and past — by showing pastimes.

 

Or to give mercy to the gopīs, he accomplished (bhajate) pastimes (krīdā) with affection. By giving mercy to the chief devotees, all others attain mercy. Bhajate can also mean he revealed pastimes or he followed a pattern of pastimes. This indicates that the pastimes are eternal. By that fact, all faults are automatically discarded. These pastimes were indescrible and attractive to all hearts.

 

All those who hear the pastimes similar (tādṛśī) to the rāsa dance become dedicated to Bhagavān, his patimes or the devotees (tat). What to speak, of those who hear about the rāsa dance.

 

Or when he takes shelter of a human body, all jīvas, hearing the pastimes, become dedicated to him. Humans become happy on hearing about him, since he descends among the humans and as a human becomes the chief object of worship suitable for bhakti.

 

Or the word api can be added to the statement. When he appears even as a human, what to speak of taking forms among sages and devatās, he engages in such pastimes. This shows his mercy to the devotees.

 

Instead of bhāktānām sometimes bhūtānām. He performs pastimes to give mercy to all people — materialists, those pursing liberation and the devotees. This indicates his great mercy. How can he violate the laws of dharma (SB 10.33.27, 29)? This verse refutes that doubt. Verse 28 shows that since he is complete, these acts cannot touch him. That is also refuted by the second meanting of the word anugrahāya (mercy to all beings).

 

Text 37

nāsūyan khalu kṛṣṇāya mohitās tasya māyayā

manyamānāḥ sva-pārśva-sthānv svān svān dārān vrajaukasaḥ

Translation

The cowherd men, bewildered by Kṛṣṇa’s yogamāyā, thought their wives had remained home at their sides. They did not harbor any jealous feelings against him at any time.

 

Though the gopīs overcame their husbands and went to Kṛṣṇa, the husbands did not hate him. Why? Bewildered by his special śakti, they thought their wives were chaste, because the husbands were inhabitants of Vraja, who had dedicated everything related to their bodies and souls to him. They thought their wives who had gone to Kṛṣṇa were still by their sides.

 

Or the husbands did not hate their wives because they thought their wives were by their sides. Though prevented (SB 10.28.8) by their husbands, and though the gopīs ignoring their words, went to Kṛṣṇa, they thought they were by their sides since they thought they had returned.

 

Or it was said in the previous verse that he manifested his human form to show mercy to the devotees. If the husbands hated him because took their wives, how could that be a show of mercy to them? Continuing the topic by answering, this verse says they did not hate him.

 

Text 38

brahma-rātra upāvṛtte vāsudevānumoditāḥ

anicchantyo yayur gopyaḥ sva-gṛhān bhagavat-priyāḥ

Translation

As brahma-muhūrta approached, Kṛṣṇa advised the gopīs to return to their homes. Although they did not wish to do so, the Lord’s beloved consorts complied with his command.

 

Inspired in their hearts by the presiding deity of their hearts (vāsudevānumoditāḥ), they returned home. Or Vasudeva means he who shines among the eight Vasus. Droṇa was the principal Vasu. He was Nanda. Thus Vāsudeva means the son of Nanda. Ordered by Kṛṣṇa (vāsudeva) who revealed his nature as Bhagavān, for the auspiciousness of Vraja, they went home. Or full of joy (moditāḥ) constantly (anu), though they did not want to, even so, they returned home. Why? They considered the happiness of Kṛṣṇa (bhagavat-priyaḥ). If they did not go home, he could not continue to tend to the cows to satisfy his father and mother and friends, and thus the happiness of rāsa dance would be imperfect. And consequently, with this unaccomplished, the Lord special sweetness would not be accomplished.

 

Text 39

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ

śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ

hṛd-rogam āśv apahinoty acireṇa dhīraḥ

Translation

Anyone who faithfully and continually hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana will attain the highest type of prema to the Lord, quickly destroy lust, the disease of the heart, and immediately become steady.

 

Kṛṣṇa had pastimes with the gopīs having fresh youth (vadhubhiḥ) as if newly married. Or he had special pastimes — the rāsa dance (vi — krīḍitām) with the gopīs who became like his wives during the rāsa pastimes. The word ca indicates other pastimes also. Or ca means but (tu) to distinguish it from other pastimes. Kṛṣṇa is called Viṣṇu (all pervasive) because he spread himself everywhere by being with each gopī. (SB 10.33.3) One should hear with faith because otherwise one cannot achieve the highest bhakti, since rasa will not arise. With faith one will then hear continually (anu-śṛṇuyāt).

 

Or nu means certainly (nu śṛṇuyāt). After getting faith one will certainly hear. Or nu indicates to indicate choice. One may hear or (nu) recite (varṇayet) the pastimes.

 

Or anu means “everything mentioned.” One should hear, chant and remember (though not mentioned) since all produce the highest bhakti. Of the three activities, rememberance is superior. Chanting is next, and then hearing.

 

The word yaḥ (who) indicates that it does not depend on qualification. Anyone who hears, chants or rememebers will attain at every moment, ever new (prati-labhya) prema (parām bhaktim). He will destroy desire which is the disease of the heart. This excludes desire directed to the Lord since kāma directed to the Lord gives the opposite result, the highest sweetness. He attains the knower of the truth about all matters (dhīraḥ) or his heart again becomes disturbed by desire (spiritual).

 

These are accompanying results of attaining prema. That is the main result. These results also occur by hearing and chanting. What can be said about his pastimes which appear to have material lust, criticized by all? These extra results are thus mentioned. The lust between Kṛṣṇa and the gopīs is a special form of mature prema and not material lust. This is explained in Bhāgavatāmṛta.

 

Or the intelligent person considering the matter (dhīraḥ), attaining bhakti with kāma, quickly destroys the pain in the heart due to not attaining Kṛṣṇa. This means that he attains the Lord.

 

May this be for the pleasure of the Lord, who is the form of consciousness, who has made this fool dance internally and externally by his pastimes.

 

Chapter Thirty-four

Text 1

śrī-śuka uvāca

ekadā deva-yātrāyāṁ gopālā jāta-kautukāḥ

anobhir anaḍud-yuktaiḥ prayayus te ’mbikā-vanam

Translation

Śukadeva Gosvāmī said: One day the cowherd men, eager to take a trip to worship Śiva, traveled by bullock carts to the Ambikā forest.

 

Śukadeva begins a related story to show the increase of bhakti for the Lord in the cowherds by showing them directly his power. He describes another similar pastime, where human pastimes were mixed with power.

 

It was during his kaiśora period, which some say was Śiva-rātrī (Phalguna month), and some say was during Kartika. The cowherds became eager to go to visit Śiva (deva). They went out of curiosity or for fun, not because of material desires, since they were cowherds, whose quality was having fun. They yoked huge bulls to their carts, since cowherds normally travel by cart, and they had to carry many goods for offering to the tīrtha. They went gloriously (pra-yayuḥ). Ambikāvana was northwest of Mathurā district on the bank of the Sarasvatī River with Śiva and Durgā as the presiding deities. Or, it was a holy place not far from Siddhapur in Gujarat province.

 

Text 2

tatra snātvā sarasvatyāṁ devaṁ paśu-patiṁ vibhum

ānarcur arhaṇair bhaktyā devīṁ ca ṇṛpate ‘mbikām

Translation

O King, after arriving there, they bathed in the Sarasvatī and then devotedly worshiped with various paraphernalia the powerful Śiva and his consort, goddess Ambikā.

 

At the forest (tatra) they worshipped Śiva who is worshippable because he is dear to Viṣṇu and Vaiṣṇavas. He was the protector of animals. Moreover he was capable of bestowing bhakti to the Lord (prabhum). They worshipped with devotion using many articles of worship. The word ca indicates that they similarly worshipped Ambikā. O king (nṛpate)! Being a king, you can understand the curious actions of persons who are curious. Or the Lord protects the worship performed by the devotees for the purpose of devotion to the Lord (as the king protects citizens).

 

Text 3

gāvo hiraṇyaṁ vāsāṁsi madhu madhv-annam ādṛtāḥ

brāhmaṇebhyo daduḥ sarve devo naḥ prīyatām iti

Translation

The cowherd men gave the brāhmaṇas gifts of cows, gold, clothing and cooked grains mixed with honey. Then the cowherds prayed, “May the Lord be pleased with us.”

 

Gāvaḥ in the nominative is poetic license. Or it can be gā and vaḥ hiraṇyam: gold similar to that of your kingdom. They were respected by the priests of the temple or were respectful to them. Nanda and all others (sarve) gave gifts to the brāhmaṇas and prayed. They requested that Śiva or Viṣṇu or Kṛṣṇa (devaḥ) be pleased, since Vaiṣṇavas want to please the Lord and his devotees.

 

Text 4

ūṣuḥ sarasvatī-tīre jalaṁ prāśya yata-vratāḥ

rajanīṁ tāṁ mahā-bhāgā nanda-sunandakādayaḥ

Translation

Nanda, Sunanda and the other greatly fortunate cowherds spent that night on the bank of the Sarasvatī, strictly observing their vows. They fasted, taking only water.

 

They drank only water because they had taken a vow (yata-vratāḥ), because it was Śiva’s place or because of the journey to the place. They were greatly fortunate, or were to attain some fortune. Worship of Śiva is proper since he is a devotee of the Lord.

 

Sunanda was the younger brother of Nanda. This means that the older brother Upananda remained in Vraja to protect it and give advice. There other elders there also. The majority were elders and thus they are described. The boys and Kṛṣṇa did not fast since young boys are not fond of vows.

 

Text 5

 kaścin mahān ahis tasmin vipine ’ti-bubhukṣitaḥ

yadṛcchayāgato nandaṁ śayānam ura-go ’grasīt

Translation

During the night a huge and extremely hungry snake appeared in that thicket. Slithering on his belly up to the sleeping Nanda Mahārāja, the snake began swallowing him.

 

No one was awake. That is mentioned later. The snake was actually attempting to be rescued from his condition. The snake was very hungry, because it had not eaten for a long time. By some fortune it came to that forest. Or it lived there and by chance came to Nanda. It began to swallow Nanda by his feet. “Seeing the snake, why did Nanda not flee?” He was sleeping because of fatigue from the journey. “Why was the snake not afraid when he saw Nanda?” Nanda was inactive on the ground, covered by a cloth. “By fortune (yadṛcchayā)” indicates the chief cause in this event: with great pain the snake took shelter of Nanda’s feet in order that he be delivered.

 

Text 6

sa cukrośāhinā grastaḥ kṛṣṇa kṛṣṇa mahān ayam

sarpo māṁ grasate tāta prapannaṁ parimocaya

Translation

In the clutches of the snake, Nanda Mahārāja cried out, “Kṛṣṇa, Kṛṣṇa, my dear boy! This huge serpent is swallowing me! Please save me, as I am surrendered to you!”

 

The snake was swallowing his feet or swallowed them. Nanda called out twice to Kṛṣṇa out of fear or affection. This snake is large. I cannot fight it by myself. It also suggests that as a devotee, Vidhādhara was the best of snakes. O son! Nanda calls him with affection. I do not suffer from death, but from separation from you. Save your father who is surrendered to you or is your devotee. This is said with humility or in pain. Free me so that everything is auspicious (parimocaya), giving up consideration of my own happiness, so that all are free of injury. Or by saving me without injury, the snake will be saved. Or the snake is swallowing me, your father. Save the snake from its curse. By doing that, I will be freed.

 

Text 7

tasya cākranditaṁ śrutvā gopālāḥ sahasotthitāḥ

grastaṁ ca dṛṣṭvā vibhrāntāḥ sarpaṁ vivyadhur ulmukaiḥ

Translation

When the cowherd men heard the cries of Nanda, they immediately rose up and saw that he was being swallowed. Distraught, they beat the serpent with blazing torches.

 

The cowherds heard him crying out pitifully or shouting. Since they were cowherds they were dedicated to Nanda. He was their king. Thus immediately they got up. They had been sleeping. They suddenly heard him yelling. They heard and saw simultaneously (ca). This indicates their alertness. Though they were capable of easily freeing him, they beat the snake with torches because they were confused.

 

Text 8

alātair dahyamāno ’pi nāmuñcat tam uraṅgamaḥ

tam aspṛśat padābhyetya bhagavān sātvatāṁ patiḥ

Translation

But even though the firebrands were burning him, the serpent would not release Nanda Mahārāja. Then the Supreme Lord, master of his devotees, came to the spot and touched the snake with his foot.

 

Kṛṣṇa touched him just slightly with his left foot, cool and soft like a lotus. Nanda could be freed from the snake and the snake could be freed from the curse just by seeing Kṛṣṇa or concentrating on him. However he wanted to give bhakti by his mercy, seeing the bhakti involved in the snake’s grabbing Nanda’s feet. He did this by seeming to kick the snake in anger. That is revealed later.

 

Kṛṣṇa arrived and face him. He was staying further away with his friends, avoiding the elders, since that was restrictive to their play. He revealed his powers (bhagavān). He should hide his powers. He was the protector of the devotees (sātvatām patiḥ). He did it out of great affection.

 

Text 9

sa vai bhagavataḥ śrīmat pāda-sparśa-hatāśubhaḥ

bheje sarpa-vapur hitvā rūpaṁ vidyādharārcitam

Translation

The snake had all his sinful reactions destroyed by the touch of the Supreme Lord’s divine foot, and thus he gave up his serpent body and appeared in the form of a worshipable Vidyādhara.

 

Vai means it is accomplished. By the touch of the foot, endowed with a wealth of all good qualities (śrīmat), of Kṛṣṇa, who displayed his unlimited power (bhagavataḥ), the snake was freed from his unlimited sins of many births or his great offense which could not be counteracted by any means. The touch of his beautiful foot is mentioned again in this verse, that it could produce great beauty. The snake attained a form rare among the Vidyādharas. He attained a form more beautiful than his previous one.

 

Text 10

tam apṛcchad dhṛṣīkeśaḥ praṇataṁ samavasthitam

dīpyamānena vapuṣā puruṣaṁ hema-mālinam

Translation

The Supreme Hṛṣīkeśa then questioned this personality, who was standing before him with his head bowed, his brilliantly effulgent body bedecked with golden necklaces.

Commentary

Though the Lord was full of knowledge, as the promoter of all senses (hṛṣīkeṣaḥ), he questioned the person offering respects with folded hands (sam — avasthitam), having a human form with shining body and golden garland or with golden crown, earrings and other ornaments.

 

Text 11

ko bhavān parayā lakṣmyā rocate ’dbhuta-darśanaḥ

kathaṁ jugupsitām etāṁ gatiṁ vā prāpito ’vaśaḥ

Translation

[Lord Kṛṣṇa said:] My dear sir, you appear so wonderful, glowing with such great beauty. Who are you? And who forced you to assume this terrible body of a snake?

 

Instead of adbhūta sometimes śobha is seen. Who are you with such a beautiful or astonishing form? Because of whom or for what reason did you take the form of a snake, though you did not desire it? Why? Vaśa means a wish or power. Otherwise it would be impossible for you to take a form like this. That is the implication of the questions. He also wanted to strengthen the affection of the cowherds who had just seen his display of powers. It also connects the previous and later verses. Or he asks in order to prevent the possibility that beautiful cowherds would offend sages deformed by austerities in Mathurā district.

Texts 12–13

sarpa uvāca

ahaṁ vidyādharaḥ kaścit sudarśana iti śrutaḥ

śriyā svarūpa-sampattyā vimānenācaran diśaḥ

ṛṣīn virūpāṅgirasaḥ prāhasaṁ rūpa-darpitaḥ

tair imāṁ prāpito yoniṁ pralabdhaiḥ svena pāpmanā

Translation

The serpent replied: I am the well-known Vidyādhara named Sudarśana. I was very wealthy and beautiful, and I used to wander freely in all directions in my airplane. Once I saw some homely sages of the lineage of Aṅgirā Muni. Proud of my beauty, I ridiculed them, and because of my sin they made me assume this lowly form.

 

I was some Vidyādhara. This shows his humility and also indicates he was the best Vidyādhara. His name Sudarśana (pleasant to see) indicates he had a beautiful form. With a wealth of beauty and glory I would travel about. Or I was endowed with beauty because of many features of my form. I would wander here and there for play. The sages in Aṅgirā’s lineage were naturally deformed and because of austerity had become thin. Proud of my beauty, I mocked them by laughing loudly. They did not become angry. They were not at fault. It was his sin.

 

Text 14

śāpo me ’nugrahāyaiva kṛtas taiḥ karuṇātmabhiḥ

yad ahaṁ loka-guruṇā padā spṛṣṭo hatāśubhaḥ

Translation

It was actually for my benefit that those merciful sages cursed me, since now I have been touched by the foot of the Lord of all the worlds and have thus been relieved of all inauspiciousness.

 

Ah! What can be said of the power of saintly people? Because of that, my wicked act became the highest blessing. The sages were most merciful because they did not become disturbed by my offense. They were interested in delivering fallen persons. It is understood that they said, “In the future you will be born in Mathurā area and will receive the highest auspiciousness by being touched by Kṛṣṇa’s lotus foot.” Otherwise he could never attain such good fortune. Thus the curse was for giving mercy. I would be touched by the foot of the Lord of the universe (loka-gurunā) — a person hard to attain.

 

Or I was touched by the foot of the best person among all jīvas or in all planets. Or I was touched by the foot which is worshipped as supreme by all worlds. He does not directly say “your foot” out of great respect. All sins were destroyed by the touch or seeing him. Or even being touched I am not free of sin (ahatāśubhaḥ). He says this out of humility, having been completely freed of the curse.

 

Text 15

taṁ tvāhaṁ bhava-bhītānāṁ prapannānāṁ bhayāpaham

āpṛcche śāpa-nirmuktaḥ pāda-sparśād amīva-han

Translation

My Lord, you destroy all fear for those who, fearing this material world, take shelter of you. By the touch of your feet I am now freed from the curse of the sages. O destroyer of distress, please let me return to my planet.

 

I bid farewell (āpṛcche) to you (tvā), the greatest deliverer (tam). “Why do you ask permission to go to your planet? Why do you not ask for liberation?” You completely destroy the fear of those who are surrendered because they fear material existence. What then is the question of fear of material existence for us devotees who are by nature sāttvika. By serving you with music we attain happiness greater than liberation. I have no suffering or offense at all since I have been touched by your foot. You are the destroyer of all suffering at the root (amīva-han).

 

Text 16

prapanno ’smi mahā-yogin mahā-puruṣa sat-pate

anujānīhi māṁ deva sarva-lokeśvareśvara

Translation

O master of mystic power, O great personality, O Lord of the devotees, I surrender to you. Please command me as you will, O supreme God, Lord of all lords of the universe.

 

Wherever I reside I will always desire surrender to you. That is expressed in this verse. I take shelter of you (prapannaḥ). Another version has tvām āśrito ‘smi. “But that is rarely achieved.” But you are endowed with unlimited spiritual powers (mahā-yogin), since you are the supreme Lord (mahā-puruṣa). Nothing is difficult because you have the power. Particularly you protect the devotees (satām pate). Or O best of protectors! O Kṛṣṇa (instead of deva), who appeared in this world to show unlimited powers! O bhagavān, you should fulfill the desires of the surrendered!

 

Or it was said the Lord destroys fear for the surrendered. Considering his own surrender he praises the Lord. The cause of surrender is stated by the various names of the Lord.

 

Now give me permission to leave for my planet. “You should be stay here engaged in your service.” O Kṛṣṇa, parabrahman in human form! I have no qualification to stay, as I am a devatā with a differing form from yours. That planet is also yours, Lord of all planets! You also make us enjoy the results of our previous actions. Or what can I do, being impelled by you, the giver of karmic results? O Lord (īśvara)! Or O Lord of all controllers of planets like Brahmā! I, like Indra, am not qualified to stand in front of you.

 

Text 17

brahma-daṇḍād vimukto ’haṁ sadyas te ’cyuta darśanāt

yan-nāma gṛhṇann akhilān śrotṝn ātmānam eva ca

sadyaḥ punāti kiṁ bhūyas tasya spṛṣṭaḥ padā hi te

Translation

O infallible one, I was immediately freed from the brāhmaṇas’ punishment simply by seeing you. Anyone who chants your name purifies all who hear his chanting, as well as himself. How much more, then, will I purify others, having been touched by your lotus feet?

 

At this time I have realized your greatness. I was immediately freed from the brāhmaṇas’ punishment, which is difficult to counteract. You never fall from your greatness (acyuta). Or O Kṛṣṇa, you never leave Gokula. Immediately I was freed, in an excellent manner just described from the curse. Even before being touched I was freed. But by the touch of your foot I attained good intelligence to attain special bhakti. Citsukha has vinirmuktaḥ. One should go in front of Brahmā and other devotees and glorify the Lord.

 

Simply by uttering your name even once, without any faith (since the verb is in the present tense gṛhṇan), without fully chanting, it purifies all people immediately. There is no qualification. It purifies all, and there is no consideration of time, since it acts immediately. And even just hearing the name has this effect. This has been my case (ātmānam eva). Not distinguishing between hearing and chanting shows the greatness of the name. The word ca indicates that even relatives of those who hear and chant get the effect. And being touched by your foot, definitely I will purify a person even more (bhūyaḥ). What more can be said?

 

Text 18

ity anujñāpya dāśārhaṁ parikramyābhivandya ca

sudarśano divaṁ yātaḥ kṛcchrān nandaś ca mocitaḥ

Translation

Thus receiving the permission of Kṛṣṇa, Sudarśana circumambulated him, bowed down to offer him homage and then returned to his heavenly planet. Nanda Mahārāja was thus delivered from peril.

 

Thus receiving permission since silence is approval (maunam sammatim-lakṣaṇam), he departed. His consent was naturally given since the Lord had appeared in the Yadu dynasty to benefit the whole world (dāśārham). Kṛṣṇa reveals his qualities such as inscrutability. Thus even before Brahmā he was silent. Why should he speak to me? Actually he performed this pastime for the benefit of the cowherds. Sudarśana offered his respects to the Lord and Nanda (ca). The name sudarśana indicates his beauty or by seeing Kṛṣṇa, his sight reached perfection. He went with difficulty because of separation from the Lord (kṛccrāt). By freeing the snake, Nanda was easily freed. Or Nanda was freed from suffering caused by the snake (kṛccrāt).

 

Text 19

niśāmya kṛṣṇasya tad ātma-vaibhavaṁ

vrajaukaso vismita-cetasas tataḥ

samāpya tasmin niyamaṁ punar vrajaṁ

ṇṛpāyayus tat kathayanta ādṛtāḥ

Translation

The inhabitants of Vraja were astonished to see the mighty power of Kṛṣṇa. Dear King, they then completed their worship of Śiva and returned to Vraja, along the way respectfully describing Kṛṣṇa’s powerful acts.

 

They heard the glories of Kṛṣnā’s svarūpa or the glory of their extraordinary relative (ātma-vaibhavan) from Sudarśana. Or their heard their own glorification. Since they considered themselves as belonging to the Lord, they were all regarded as his relatives. Hearing those glories they were astonished.

 

Or they were astonished at what Sudarśana had said since they could not make sense of it, being confused by intense prema as people of Vraja (vrajaukasaḥ). Or though hearing, they were not astonished (avismita-cetasaḥ) since they had many times experienced his great powers. Then, after Sudarśana left, after completing the vows of staying there for three days in the forest they broke their fast and returned to Vraja. Śukadeva calls to Parīkṣit in joy “O king!” Or just as you protect the people, they protected all people on hearing this story.
 

 

 

Ṭhis forest was seventy krośas north of Mathura on the bank of the Gaṅgā according to Śukadeva’s description. This was southeast of Vraja. Or according to some, out of bhāva Śukadeva considered himself living in Vraja. They came from Gujarat to Vraja. Vaibhavam can also mean “not before experienced events.” Respected by Kṛṣṇa or Nanda (ādṛtāḥ) they came to Vraja. Or with great respect, having increased their bhakti (tataḥ), they came there.

 

Text 20

kadācid atha govindo rāmaś cādbhuta-vikramaḥ

vijahratur vane rātryāṁ madhya-gau vraja-yoṣitām

Translation

Once Govinda and Balarāma, the performers of wonderful feats, were playing in the forest at night with the young girls of Vraja.

 

Having showed affection for Nanda his father, now Kṛṣṇa shows affection for Vraja. This story continues till the end of the chapter. Some time after freeing Nanda, in the spring, the supreme rasika as a cowherd (govindaḥ) and Balarāma played. Rāma means he who gives happiness to Kṛṣṇa by having a friendly relation with Kṛṣṇa gopīs. In Vraja he is mainly friendly with Kṛṣṇa, not acting as an elder brother. Kṛṣṇa brought him there for a special purpose and for special happiness. That is made clear later.

 

Because Balarāma is secondary he is mentioned last. This is indicated by the word ca. Kṛṣṇa and Balarāma perform extraordinary actions (adbhūt-vikramaḥ). Or the phrase modified only Balarāma since he protected the gopīs while Kṛṣṇa far away and killed Śaṅkhacūḍa.

 

“Why did the gopīs assemble there?” The two were suddenly in the midst of the gopīs who had assembled and come to Vṛndāvan to pick flowers in the spring night bright with moonlight.

 

“Why did they stay there?” They were women of Vraja, having special prema for Kṛṣṇa.

 

Text 21

upagīyamānau lalitaṁ strī-janair baddha-sauhṛdaiḥ

sv-alaṅkṛtānuliptāṅgau sragvinau virajo-’mbarau

Translation

Kṛṣṇa and Balarāma wore flower garlands and spotless garments, and their limbs were beautifully decorated and anointed. The women sang their glories in a charming way, bound to them by affection.

 

Three verses describe the event. They were praised by women, who were expert at singing. Their singing is described in SB 10.33.9. They sang softly (lalitam), very close to them. Both were praised, since Balarāma’s activities assisted Kṛṣṇa. “Why did they praise Balarāma?” They had strong friendship with Kṛṣṇa. Or they were bound by the chains of prema. By that affection there could be no fault in their soft singing. The two were beautifully ornamented and smeared with sandalwood. They wore garlands and spotless cloth. The night was beautiful.

 

Text 22

niśā-mukhaṁ mānayantāv uditoḍupa-tārakam

mallikā-gandha-mattāli- juṣṭaṁ kumuda-vāyunā

Translation

The two Lords praised the nightfall, signaled by the rising of the moon and the appearance of stars, a lotus-scented breeze and bees intoxicated by the fragrance of jasmine flowers.

 

The breeze was soft, fragrant and cooling. Though there are many colorful flowers in Vṛndāvana, only jasmine and lotus are mentioned here. They blossomed at night for the special occasion.

 

Text 23

jagatuḥ sarva-bhūtānāṁ manaḥ-śravaṇa-maṅgalam

tau kalpayantau yugapat svara-maṇḍala-mūrcchitam

Translation

Kṛṣṇa and Balarāma sang, producing the entire range of musical sounds simultaneously. Their singing brought happiness to the ears and minds of all living beings.

 

Their singing brought happiness (maṅgalam) to the ears and minds all beings. The songs had mūrcchanas of all the notes. Saṅgīta-sāra describes this. When the seven notes ascending and descending are sung in order it is called mūrcchana. From these, staring with each note of the scale, seven scales are derived. These are played or sung in three grāmas (basic scales) making twenty-one mūrcchanas.

 

The two had pastimes of singing with the gopīs, skillful at singing songs which amazed the universe. The singing became excellent because of the two singing together. The gopīs became blissful with this. The purpose was to give happiness to Balarāma who is the ācārya of singing as Śeṣa avatāra, in association of the gopīs expert at music.

 

Text 24

gopyas tad-gītam ākarṇya mūrcchitā nāvidan nṛpa

sraṁsad-dukūlam ātmānaṁ srasta-keśa-srajaṁ tataḥ

Translation

The gopīs became stunned when they heard that song. O King, they did not notice that their fine garments were becoming loose and their hair and garlands disheveled.

 

After hearing Kṛṣṇa’s song, the gopīs fainted. But first they made attempts to remain composed. Or they fainted because of the song, which was most attractive, not depending on anything else. O king! You can understand this. Their fainting was not improper.

 

Text 25

evaṁ vikrīḍatoḥ svairaṁ gāyatoḥ sampramatta-vat

śaṅkhacūḍa iti khyāto dhanadānucaro ’bhyagāt

Translation

While Kṛṣṇa and Balarāma thus played and sang according to their own sweet will and with excitement, a servant of Kuvera named Śaṅkhacūḍa came upon the scene.

 

Exceptional beauty was created by their singing and the gopīs’ singing. The two brothers played together without restraints with skillful singing as if completely mad (sampramattavat). By the singing the minds became completely bound. Or they imitated the mind of Śaṅkhacūdā. Or the two sang, completely absorbed in the singing of the gopīs. The affix saṁ indicates that their absorption was more than the gopīs. Kṛṣṇa’s bewilderment was because of the gopīs’ special bhāva from singing. Balarāma’s bewilderment was because of the beauty of the songs. The suffix vat (as if) is used in deference to sages of various moods who may be disturbed by this story concerning the Lord.

 

At this time the demon came in front of them. The demon had on his head a huge jewel shaped like a conch. Thus he was famous by that name. He appeared before them with that form. Where did he get the jewel from? It was given by Kuvera because of his service. He was by species a member of the Yakṣas. Dhanada means appropriately “giver of wealth.” Or he stole the jewel when he was engaged in guarding wealth. As a Guhyaka he was a servant of Kuvera.

 

Or he did not serve Kuvera (adhanada). He gave up the devatās and sided with the demons. Thus he became a servant of Kaṁsa.

 

Text 26

tayor nirīkṣato rajas tan-nāthaṁ pramadā-janam

krośantaṁ kālayām āsa diśy udīcyām aśaṅkitaḥ

Translation

O King, even as the two Lords looked on, Śaṅkhacūḍa brazenly began driving the women off toward the north. The women, who had accepted Kṛṣṇa and Balarāma as their Lords, began to cry out to them.

 

Because of his attack, Kṛṣṇa and Balarāma looked on with disrespect. O king! Śukadeva calls out because of astonishment at the foolishness of the demon, or out of great pain. Or the demon remained (rājan) there as if insane and then drove them off fearlessly. It was not difficult to take the women away, since they were soft by nature. The singular indicates that one woman, Rādhā, was taken, as in Lalita-mādhava. When the plural is used later, it is used out of respect. Or it indicates that he also took her attendants. Or he says “Do not fear!” to comfort the others. Or the singular is used in this verse to indicate a class. Janaḥ indicates all the gopīs. They had been mad with prema because of the singing (pramadā). Thus they were inattentive to the situation.

 

They called out to Kṛṣṇa and Balarāma loudly with painful voices. The demon took them away by force and by many methods far away to the north, where the Guyakas had their homes. First he would take them to his house. Or they were playing east of Govardhana. The demon took them to Kaṁsa at Mathurā in the north.

 

Text 27

krośantaṁ kṛṣṇa rāmeti vilokya sva-parigraham

yathā gā dasyunā grastā bhrātarāv anvadhāvatām

Translation

Hearing their devotees crying out “Kṛṣṇa! Rāma!” and seeing that they were just like cows being stolen by a thief, Kṛṣṇa and Balarāma began to run after the demon.

 

Loudly the gopīs chanted or called out their names (krośantam). Because they called out, the two boys looked carefully (vilokya). Or the present tense is used to indicate that they called out continuously. They saw their dear ones (sva-parigraham) being taken off, and thus had to protect them. The two felt great pain.

 

The two out of affection for each other acted as one person and ran after the demon. The gopīs were like cows taken by the teeth by a tiger. As best of the cowherds they could run fast. They ran after the demon. It is also suggested that they ran fast, since otherwise some disaster would occur.

 

Text 28

mā bhaiṣṭety abhayārāvau śāla-hastau tarasvinau

āsedatus taṁ tarasā tvaritaṁ guhyakādhamam

Translation

The Lords called out in reply, “Do not fear! “Then they picked up logs of the śala tree and running immediately, quickly caught up with that lowest of Guhyakas.

 

Replying in order to make the gopīs fearless, they said, “Do not fear!” They caught up with person who had taken the women. They grabbed śāla trees because they were strong boys or because Kṛṣṇa was eager to take the jewel. The demon was the lowest of the Guhyakas since he had previously performed such low acts.

 

Text 29

sa vīkṣya tāv anuprāptau kāla-mṛtyū ivodvijan

viṣṛjya strī-janaṁ mūḍhaḥ prādravaj jīvitecchayā

Translation

When Śaṅkhacūḍa saw the two of them coming toward him like the personified forces of time and death, he was filled with anxiety. Confused, he abandoned the women and fled for his life.

 

He saw the two coming after him (anuprāptau). He was not worried about their coming, since he was insane, but he looked back constantly with great fear. The two were like time, the instigator and death, the final result. Though the two are forms of the highest bliss they appeared in this way to the foolish demon because of his fear. That is clear in SB 10.43.17, where it is explained that the wrestlers of Kaṁsa saw Kṛṣṇa as a thunderbolt and Kaṁsa saw him as death. Terrified (udvijan), he fled with speed as previously, to save his life, not with a desire for fame. He simply fled, without fighting. This was because he was a fool, since he provoked his own death and did not seen that running away would only produce his death. Or he was a fool because he did not know at all proper conduct.

 

Text 30

tam anvadhāvad govindo yatra yatra sa dhāvati

jihīrṣus tac-chiro-ratnaṁ tasthau rakṣan striyo balaḥ

Translation

Govinda chased the demon wherever he ran, eager to take his crest jewel. Meanwhile Balarāma stayed with the women to protect them.

 

Since Kṛṣṇa was the king of Gokula (govindaḥ) it was proper that he pursue the demon in anger to kill him and free the gopīs. “Why did he not kill the demon from far off by throwing stones?” He wanted to take the jewel from the demon when he was alive, since it would be improper to touch him when dead. Balarāma stayed with the women where the demon had left them. He could not override the desire of his younger brother. He was capable of protecting them from the demon since he was strong (balaḥ). Or he was also capable of killing the demon. The reason Kṛṣṇa brought him was so that he could protect the women.

 

Text 31

avidūra ivābhyetya śiras tasya durātmanaḥ

jahāra muṣṭinaivāṅga saha-cūḍa-maṇiṁ vibhuḥ

Translation

The mighty Lord overtook Śaṅkhacūḍa from a great distance as if from nearby, my dear King, and then with his fist the Lord removed the wicked demon’s head, together with his crest jewel.

 

Though far away, Kṛṣṇa appeared near and faced him. It was improper to kill a fleeing person from behind. Or he appeared on all sides, since it was improper to kill him from behind. He was wicked because he had taken the women. He removed the head along with the jewel with one fist only. It did not take effort since he was the Lord (vibhuḥ). Aṅga is an address expressing joy.

 

Or he removed his head at the same time as the jewel. This shows that killing him took no effort. He killed him for the jewel.

 

Text 32

śaṅkhacūḍaṁ nihatyaivaṁ maṇim ādāya bhāsvaram

agrajāyādadāt prītyā paśyantīnāṁ ca yoṣitām

Translation

Having thus killed the demon Śaṅkhacūḍa and taken away his shining jewel, Kṛṣṇa gave it to his elder brother with great satisfaction as the gopīs watched.

 

He killed him completely (ni — hatya). He took the demon’s wealth and his jewel. The jewel had a natural brilliance. He took the jewel to give to one of his beloveds privately. He knew that it was impossible to keep it hidden. Therefore he gave it to his older brother. The women looked on with affection. They all thought “Kṛṣṇa loves me. He will give me the jewel.” With joy they looked at Kṛṣṇa or the jewel. Genitive case is used to indicate disinterest. To avoid one receiving it and others being envious, he ignored them and gave it to Balarāma, who was respected. Thus no one could be envious. He desired to give the jewel to Rādhā. “If I give it to her, others will hate me. I have given it to him. Since he is omniscient, he will give it to her, thinking of pleasing me. Then there is no worry of anyone being angry.” Thus he gave the jewel with affection to Balarāma.

 

Or in giving the jewel to Balarāma to avoid envy among them, all the gopīs saw this with joy, with everyone in agreement (paśyantīnāṁ ca yoṣitām). If there was no agreement, he could not give it to him. This is the deep intention. This was another reason for bringing Balarāma. Thus this act shows his great affection for Balarāma. When the gopīs were taken away by the demon and were shouting for a moment he did not rescue them with Balarāma though he saw them, in order to show to Balarāma the gopīs’ great attraction to his song. If he did not do that, this would not be revealed.

 

Since Kṛṣṇa’s other activities during this time would cause embarrassment to all, they were not discussed in Vraja at this time. Nanda, Yaśodā and others were not told. Or even though the events were told by the gopīs or the two boys on some pretext, everyone was astonished by experiencing his continual greatness, and thus though they heard, they did not hear them. Thus Śukadeva does not mention about this since there were no details about these revelations.

 

Chapter Thirty-five

Text 1

śrī-śuka uvāca

gopyaḥ kṛṣṇe vanaṁ yāte tam anudruta-cetasaḥ

kṛṣṇa-līlāḥ pragāyantyo ninyur duḥkhena vāsarān

Translation

Śukadeva Gosvāmī said: Whenever Kṛṣṇa went to the forest, the minds of the gopīs would run after him, and thus the young girls sadly spent their days singing of his pastimes.

 

The gopīs who delighted in Kṛṣṇa during the night with the rāsa pastimes would be overcome with great sorrow during the day. Parāśara says

 

sa tathā saha gopībhir rarāma madhuṣudanaḥ

 

tathābda-koṭi-pratimaḥ kṣaṇas tena vinābhavat

 

Kṛṣṇa sported with the gopīs in such a way that during the day a moment felt like millions of years in his absence.

 

When Kṛṣṇa, the most attractive person or he who was filled with the highest bliss, went to the forest of Vṛndāvana during the day, the gopīs could not tolerate the separation. Their hearts quickly pursued him because of the attachment. They sang in a remarkable manner which attracted the whole universe, predominated with the beguiling sound of the flute about Kṛṣṇa’s forest pastimes with Kṛṣṇa dressed in his forest outfit. Because their hearts followed him they could not do their household chores. They absorbed themselves in his pastimes since they were non-different from him. They passed the remaining time in sorrow singing. This is confirmed in verse 26. Since they passed their time singing, the greatness of singing his pastimes is shown.

 

Or they passed their days with difficulty, not able to tolerate the separation, because they sang about his pastimes. This was because they were gopīs, devoted to him alone.

 

All glories to the unprecedented greatness of the gopīs. Taking a particle of their support, I will explain their song.

Texts 2–3

śrī-gopya ūcuḥ

vāma-bāhu-kṛta-vāma-kapolo

valgita-bhrur adharārpita-veṇum

komalāṅgulibhir āśrita-mārgaṁ

gopya īrayati yatra mukundaḥ

vyoma-yāna-vanitāḥ saha siddhair

vismitās tad upadhārya sa-lajjāḥ

kāma-mārgaṇa-samarpita-cittāḥ

kaśmalaṁ yayur apasmṛta-nīvyaḥ

Translation

The gopīs said: When Mukunda vibrates the flute he has placed to his lips, stopping its holes with his tender fingers, he rests his left cheek on his left arm and makes his eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of desire, and in their distress they are unaware that the belts of their garments are loosening.

 

Since there were many independent speakers, the verses represent different gopīs speaking.

 

Among the groups some are present in front of Yaśodā (for instance tava sutaḥ sate in verse 14).

 

In the first verse, after going out in the morning he played his flute on the road. The women from heaven, desiring to see him after he has entered his house, remained in the sky at night. First they saw him clearly because they were in their vehicles in the sky. He enacts beautiful pastimes while playing his flute with expression on his face. He has his left cheek resting on his left arm and looks upwards crookedly. They were strongly agitated with prema on thinking that he was looking at them. This is described in two verses.

 

The left arm is mentioned rather than the right arm because vāma also means attractive. Because he rests his left check on his left arm, his neck slightly turns. Because his head is turned, his glance is crooked as he looks upward. He is absorbed in playing the flute. Since he is standing in the famous pose with three bends, his right foot is placed over his left foot. His brow flutters. Bhru instead of bhrū is poetic license. Some versions have bhrū. He plays his flute which is offered to his lips. Or he plays a flute which is always placed on or given to his lips, as a constant configuration. It is similar to the construction āhitāgni: a person who maintains a sacrificial fire perpetually, though the order of words is reversed (adharārpita instead of arpitādhara). The lips are not compared to red bimba fruits since even without the sweetness of the pink color, just by the touch of the lips to the flute, the flute playing becomes attractive. Or, because of Kṛṣṇa’s contact with the flute at all times, the lips became angry and thus changed to a pale color. A great person is said to have hands hardened without work and feet which remain soft, though he walks on the road. But Kṛṣṇa’s fingers are described as soft in this verse. Giving up their hard aspect in comparison to other limbs, the fingers out of affection display their soft aspect. Out of envy the gopīs say “Those soft fingers should not touch the hard flute but rather touch our soft limbs.” Though he has a natural sweetness in his beauty, in playing the flute he shows particular sweetness by his special gestures. The great attractiveness of his flute playing is shown in this verse. O gopīs! Being very intelligent, you can understand this truth. But others cannot.

 

Yatra means “when.” The usage indicates that the flute playing was the sole and inevitable cause of the heavenly women’s bewilderment. This applies to later verses also. The heavenly women were riding in the airplanes with devatās controlling the planes (siddhaiḥ). Or they were going (yāna) in the sky. Or they were the wives of siddhas who had planes in the sky. This means that they were not close to the Lord and did not live in Vṛndāvana. They were above, at a distance. Siddha refers to a type of devatā or to jīvanmuktas, persons who would be liberated. They were devoid of bhakti-rasa. Even they were astonished since they had never experienced this. The wives of these men became embarrassed by the arousal of love and then lost control. Or the siddhas also lost control. The wives were the chief experiencers of this rasa, and the men were secondary. Thus it is said “the women with the siddhas.”

 

The sound entered through the ears to the heart (upadhārya). First they were astonished and then by the arousal of desire, the clothing became loose. Then they became embarrassed. Their hearts, their treasures, had been offered to the five arrows of Cupid (starting with bewilderment), because of fear of death. This means their hearts were controlled by Cupid. This should be kept somewhere privately. These two verses show the great attraction of the sound of the flute and Kṛṣṇa’s form and pastimes.

 

Though everyone should be bewildered by the flute and his beauty, particularly the wives of the siddhas are mentioned. He has his left cheek resting on his left arm and looks upwards crookedly. They were strongly agitated with prema on thinking that he was looking at them. This should be understood in later verses also. The main persons described in the verses feel the effects of Kṛṣṇa’s presence. The details are explained with each pair of verse.

 

The two verses are connected in meaning. They feel their desires will be fulfilled when they meet with Kṛṣṇa. The first of the two verses generally describes Kṛṣṇa’s beauty and pastimes. The second verse indicates that there will be great sweetness when they can meet with him, though he is independent. All verses are filled with colorful descriptions.

Texts 4–5

hanta citram abalāḥ śṛṇutedaṁ

hāra-hāsa urasi sthira-vidyut

nanda-sūnur ayam ārta-janānāṁ

narma-do yarhi kūjita-veṇuḥ

vṛndaśo vraja-vṛṣā mṛga-gāvo

veṇu-vādya-hṛta-cetasa ārāt

danta-daṣṭa-kavalā dhṛta-karṇā

nidritā likhita-citram ivāsan

Translation

O girls! This son of Nanda, who gives joy to the distressed, bears motionless lightning on his chest and has an attractive smile. Now please hear something wonderful. When he vibrates his flute, bulls, deer and cows of Vraja and the forest are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting.

 

Having come to the edge of the forest, he plays his to give joy to the forest inhabitants, his assistants who have been separated from him by the night and to send the gopīs home following him and pained by separation. The bewilderment of the bulls and other animals of Vraja, by giving mercy to the people of Vraja with his flute, is joyfully described in two verses.

 

Hanta expresses surprise. How astonishing (citra). O girls (abalāḥ)! This (abalāḥ also means weak) suggests that the gopīs have lost the power of their senses because of the disturbance of prema. He has stationary lightning on his chest. This is Lakṣmī, who is fickle and golden. His chest is compared to cloud. This is called adbhūta upamā. Lakṣmī on his chest is like stationary lightning on a cloud. This indicates special beauty. Or not knowing about this line who is Lakṁsī on his chest, they describe it as lightning.

 

He is the son of Nanda. Nanda means he who gives joy to the world. Having his father’s nature, Kṛṣṇa also gives joy to the world. Ayam indicates that he is now leaving the house. The sound of his flute is also very close. Or nandasūnuḥ means the son who gives joy all of Vraja. Ayam indicates that everyone is directly experiencing him.

 

He gives joy (narmadoḥ) to the suffering people. With his flute he announces his journey to the forest, where he will be during the day to the animals and birds of the forest and village, who were separated from him during the night. His flute comforts the gopīs.

 

Kujita-venuḥ is in the past tense (he played his flute) to indicate that the bulls and others did not hear it immediately, since they were far away. It can be inferred that he had his left arm touching his left cheek as described in the previous verses. That is usually how he plays his flute.

 

Hanta can also express joy or lamentation. He has an attractive smile (hāra-hāsaḥ). He has Lakṣmī, whose special effulgence (vidyut) remains always (sthira) one his chest. He has a flute which sounds to give joy to suffering people.

 

The sound of the flute in this verse can also indicate that it is not a song, just some sounds. All the animals in Vraja — the bulls, the kṛṣṇasāra deer, cows and one year old calves (males and females included in the words bulls and cows) react to the sound. The new calves are far from their mothers. Others being new, are kept within Vraja. These are all indicated here. The buffalos and boars also are similarly affected by the flute. The bulls are specifically mentioned because Kṛṣṇa has affection for them. The deer in Vraja are mentioned since they are friends with the other animals in Vraja. Or the deer are mentioned to represent all other animals. That is implied in the verse. The order of the animals is according to increasing excellence of attraction to the Lord. The deer are superior to the bulls and the cows are superior to the deer. They have more intelligence to relish the song of the flute. The assisting cowherds are not mentioned since they are always completely full of bliss.

 

Their hearts are stolen by the playing (vādya) of the flute, without even seeing him. Thus his playing is mentioned again. They have mouthfuls of chewed grass in their mouths, which is neither swallowed nor spit out, because their hearts have been stolen. It is as if they fear making any noise when they hear the flute. Their ears are raised to hear the flute. In sleeping there is some movement. The example of a painted picture is given to indicate there is no movement at all. The word likhita is used so that the word citra does not mean simply “astonishing” but instead means picture. The depiction in the picture is exact.

 

Or hearing the flute once in the distance, their hearts become agitated. By hearing it again they put their front feet over their ears to prevent the sound, fearing death by separation. They do not swallow food, to prevent the sound from entering within. Then they seem to faint by seeing him and constantly hearing the sound. This response is considered superior to that of the heavenly women.

Texts 6–7

barhiṇa-stabaka-dhātu-palāśair

baddha-malla-paribarha-viḍambaḥ

karhicit sa-bala āli sa gopair

gāḥ samāhvayati yatra mukundaḥ

tarhi bhagna-gatayaḥ sarito vai

tat-padāmbuja-rajo ’nila-nītam

spṛhayatīr vayam ivābahu-puṇyāḥ

prema-vepita-bhujāḥ stimitāpaḥ

Translation

My dear gopī, sometimes Mukunda imitates the appearance of a wrestler by decorating himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarāma and the cowherd boys, he plays his flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of his lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love.

 

Having entered the forest, decorated with forest ornaments befitting a costumed person, he goes to rivers and lakes to give water to the cows and the rivers become bewildered with the appearance of special bhāvas because of the sound of his flute when he calls the cows. Sometimes he calls the cows without Balarāma and the cowherds, in order to give them happiness of hearing him personally. And sometimes he is with Balarāma and the cowherds. Or sometimes he dresses as a wrestler. When the rivers develop bhāva even when calling the cows with the boys and Balarāma. He seems to laugh at them boldly for not being fully dedicated to him, but to others also.

 

Or when he calls the cows with the other boys, the rivers become stunned, what to speak of when he calls the cows by himself. This means that when he calls with the others, there is some restriction in the manifestation of sweetness. Or when he calls with the cowherd boys there arises sweetness from the manifestation of special affection for the devotees.

 

He who plays the flute, who is skillful at playing the flute, calls the cows with great affection by their various names (sam-āhvayati). Mukunda means he who has teeth white like the kuṇḍa flowers. When he plays the flute to call the cows, he reveals the great beauty of his gleaming teeth.

 

O friends! You should have faith like the rivers. Or this is related because of our friendship with the rivers, since we have similar natures. Or it is a call made by Lalitā to Rādhā to help her recover from the pain of prema. The rivers continue to flow in spite of all obstacles.

 

Or this is an address to all rivers as friends. “O Gaṅgā! O Yamunā! O Sarasvatī!” The word saritaḥ then means the rivers around Mathurā such as Mānasa-gaṅgā, Yamunā and Sarasvatī.

 

The rivers have broken their flow. They do not follow after their husband the ocean. Thus they ignore pious results in this life and the next. They desire just a particle (rajas) from his feet, brought by the wind. They desire dāsya from far off. This is their qualification for the dust. They desire the dust particle (rajas accusative for dative case). Like us, they do not have sufficient piety. Attaining it many times, they are not satisfied. They are similar to us. Though out of prema the flow of the rivers has stopped, by prema they tremble.

 

Brahina-stavaka can mean bunches of peacock feathers. Or barhina can mean peacock feathers and stavaka can refer to bunches of flowers. Palāśaiḥ means leaves. Vai indicates a comparison. The rivers seem to desire the dust from his feet. The rivers have developed special bhāva for him. The wind as a messenger has brought the dust. The rivers become stunned (jāḍyam). This is a vyabhicārī bhāva. By the two descriptive elements concerning prema, trembling and being stunned, two sāttvika-bhāvas of śṛṅgara-rasa are indicated. Or the interrupted flow indicates the sāttvika-bhāva of being stunned. Vepatu is trembling, another sāttvika-bhāva. Stimitāpah indicates total lack of movement or fainting (moha).

 

Or the rivers desire prema in the form of his foot dust brought by the wind. They desire to attain at trace of something related to him as mercy. By the desire for prema, with the arousal of bhāva in the rivers with waves of unconscious water, the rivers develop special symptoms described. Even when the causes of the rivers coming to this condition — seeing him and hearing his flute — do not occur, this condition still results, by the power of his form and the sound of the flute.

Texts 8–9

anucaraiḥ samanuvarṇita-vīrya

ādi-pūruṣa ivācala-bhūtiḥ

vana-caro giri-taṭeṣu carantīr

veṇunāhvayati gāḥ sa yadā hi

vana-latās tarava ātmani viṣṇuṁ

vyañjayantya iva puṣpa-phalāḍhyāḥ

praṇata-bhāra-viṭapā madhu-dhārāḥ

prema-hṛṣṭa-tanavo vavṛṣuḥ sma

Translation

Kṛṣṇa moves about the forest in the company of his friends, who vividly chant the glories of his magnificent deeds. He thus appears as the most outstanding person, exhibiting his inexhaustible sweetness. When the cows wander onto the mountainsides and Kṛṣṇa calls out to them with the sound of his flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Kṛṣṇa, spread everywhere, within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of prema, and both the trees and the creepers shower sweet sap.

 

When the cows begin to perspire, they leave the bank of the river on lower ground and proceed to an unseen place more elevated, covered with thick forest, grazing on grass with joy in front,

 

he calls them with his flute. What to speak of the rivers with their presiding deities being attracted, the moving beings and even the immobile creepers and trees develop special bhāvas on hearing the flute. That is explained in two verses.

 

His exploits (vīryānī) are described continuously or after calling the cows (anu) in a complete manner, expressing their affection for him through relating his pastimes, by his followers with whom he constantly moves (anucaraiḥ).

 

He is like Nārāyaṇa (ādi-puruṣaḥ) and has fixed wealth. By wandering in the forest he experiences the highest joy. Or he has fixed beauty. He wanders in the forest (vanacaraḥ) since he cannot see the cows. He wanders on uneven ground, on the slopes of hills and becomes tired. Then he, the best of cowherds, expert on the flute (saḥ), calls using his flute.

 

Even (hi) all the creepers and trees develop bliss, though they lack skill in love, being elements of the forest. Even the trees, though male, develop bhāva. Or he calls cows by name. These cows have names of creepers. O Malatīt! O Mallikā! O Vasanti! O Yuthikā! The trees and creepers, confusing the names, develop bhāva. The trees flow with honey. It is as if Viṣṇu who spreads everywhere was within them. This is only an analogy, since it would be inappropriate to conclude that Kṛṣṇa was the Lord. The trees and creepers became full of flowers and fruit. The external wealth is an external symptom of the presence of the Viṣṇu.

 

Or because of the presence of Viṣnu, their bhāva is suitable, expressed as a wealth of fruits and flowers. Because of Viṣṇu’s presence the branches bow down. The branches are like hands holding ingredients of worship, bending low. Or the branches appear to be offering obeisances, with the tips of the branches bending low. The bark seems to burst, with hairs standing on end.

 

Though the flow of honey is a symptom of prema, the hairs standing on end is an occasional condition, though natural to creepers. This indicates outstanding prema. The trees release honey profusely and constantly. Another version has sasṛjuḥ: they produced honey, in a remarkable manner.

 

The boys expressed their affection for Kṛṣṇa by accompanying him and praising his actions. The creepers and trees out of envy desire to express their affection for the Lord and thus offer their fruits and flowers. Or how did the boys praise Kṛṣṇa? He was like Nārāyaṇa. But then, how to describe the joy of Gokula? It is much more. And this is because he has wealth or Lakṣmī at all times. Like a great treasure, Kṛṣṇa does not reveal his qualities publicly. Thus he is only “like” Nārāyaṇa.

 

The creepers are mentioned first since they are female like the gopīs, with similar bhāvas. The bushes shower streams of honey or the bushes, having streams of honey, shower prema. They distribute prema to persons in the past and present by their condition. The following should be said. The devotees of Kṛṣṇa are endowed with wealth and birth, resembling flowers, and sons resembling fruits. Or they are endowed with karmas described in the Vedas dedicated to material gains, which resemble flowers and with material enjoyment in this and next life, resembling fruits. The bushes are similarly endowed with fruits and flowers but are endowed with humility and other good qualities. Thus they bow down along with their family members. They manifest the Lord who shines in the self, spreading as the unlimited cause externally and internally on hearing the song, though they try to hide this. They are unable to hide this because strong prema has appeared. Their hairs stand on end and they shed tears. Or just as those who shed tears of prema spread prema to the people, so the shrubs flowing with honey spread prema. The word iva indicates that they try to hide the manifestation of the Lord.

Texts 10–11

darśanīya-tilako vana-mālā-

divya-gandha-tulasī-madhu-mattaiḥ

ali-kulair alaghu gītām abhīṣṭam

ādriyan yarhi sandhita-veṇuḥ

sarasi sārasa-haṁsa-vihaṅgāś

cāru-gītā-hṛta-cetasa etya

harim upāsata te yata-cittā

hanta mīlita-dṛśo dhṛta-maunāḥ

Translation

Maddened by the divine, sweet aroma of the tulasī flowers on the garland Kṛṣṇa wears, swarms of bees sing loudly for him, and Kṛṣṇa, decorated with new tilaka, acknowledges their song by taking his flute to his lips. At that very moment the cranes, swans and other lake-dwelling birds, their minds overcome by the attractive song, approach attractive Kṛṣṇa, close their eyes and, maintaining strict silence, fix their consciousness upon him.

 

As noon approaches, having entered the forest, Kṛṣṇa gives up the wrestler’s dress and dons special clothing. By the soft, sweet sound of his flute he enchants the birds inhabiting the water bodies, even though they are far away. This is explained in two verses. As the son of Nanda, best of devotees, he wears beautiful vaiṣṇava tilaka made of gaurika. The fragrance of the tulasī is the very nature of the tulasī. The bees sing loudly or with long notes. On hearing the song of the bees, he puts his flute to his lips out of joy, to imitate their song (ādriyan — respecting). Or without covering the bees’ song he plays the flute softly and sweetly. As soon as he places the flute on his lips, the song arises (sandhita-venuḥ). His lips are mentioned because they are most attractive.

 

Sarasi is in the singular to represent a type. All the birds in the water such as carkavākas, cranes and swans become attracted to the song. These birds are mentioned because they inhabit the water. Sārasa also means things related to bhakti and haṁṣa means a person with high intelligence, like the swan that can separate milk from water. The birds are attracted to that song and approach (upāsata) Kṛṣṇa, famous for his attractive nature (harim). The birds are innumerable and inclined to play happily. Cāru (beautiful) can modify gītā or the verb. Thus they approach with movements of prema or worship him with devotion.

 

The method of worship is described along with the characteristics of having their hearts stolen. The external and internal senses concentrate only on him (yatacittāḥ). The closed eyes represent all the knowledge senses or just the eyes. They stop speaking. This indicates that all the action senses have stopped functioning by destruction of agitation. Or the eyes represents all the limbs. Mental, physical and verbal actions all stop. Or by seeing his form, they develop the highest prema and they faint (yata-cittāḥ). The cranes living in the water like sages such as Saubhari, come to the Lord, thinking he is affectionate to the most fallen, on hearing the flute. They become intoxicated with the sound and are not in a fainting state in the beginning. Or on hearing the sweet song of the flute mixed with the humming of bees, thinking Kṛṣṇa favors entities with wings, they approach him with affection. Then, on seeing his beauty, they faint in prema.

 

Or tracing out the thief by signs, they approach and see his deceitful behavior. Out of fear and dismay, they cannot speak or do anything. They close their eyes and remain by his side.

 

Texts 12–13

saha-balaḥ srag-avataṁsa-vilāsaḥ

sānuṣu kṣiti-bhṛto vraja-devyaḥ

harṣayan yarhi veṇu-raveṇa

jāta-harṣa uparambhati viśvam

mahad-atikramaṇa-śaṅkita-cetā

manda-mandam anugarjati meghaḥ

suhṛdam abhyavarṣat sumanobhiś

chāyayā ca vidadhat pratapatram

Translation

O goddesses of Vraja, when Kṛṣṇa is enjoying himself with Balarāma on the mountain slopes, charming in appearance with a flower crown, he gives joy to all with the resonant vibrations of his flute. Thus he delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend and shades him from the sun like an umbrella.

 

At noon on top of the plateau, he gives up his previous dress and dons a dress with many colorful garlands. He joyfully plays his flute and gives joy to the world. Understanding that the sound is superior to his own rumbling, a joyful cloud serves him as a friend, thinking of serving the whole world. Two verses describe this.

 

To make the sound spread through the universe, he plays his flute with Balarāma (saha-balaḥ). Or he plays his flute with some strength (saha-balaḥ). He has a garland on his head as play or is beautiful with a garland on his head. This is a cause of joy. He gives joy on plateaus of Govardhana, which protects or nourishes the earth (kṣiti-bhṛtaḥ). Or he is situated on plateaus of various mountains nearby. The plural is used to indicate that the sound of the flute echoes on various plateaus. The sound on the plateaus also nourishes the earth (kśiti-bhṛtaḥ). O women most worthy of worship in Vraja (vraja-devyaḥ). Or O women dear to Kṛṣṇa, the lord of Vraja! The sound is actually for you. Or O women, inclined to play in Vraja! You are deprived of these various pastimes. He gives joy to the world because he manifests special joy (jāta-harṣaḥ).

 

The cloud desires to rumble loudly in joy also but worries about surpassing Kṛṣṇa since the cloud is above him. Or with his sound the cloud will drown out the sound of the flute and create offense. The cloud thinks of giving comfort to him. He thinks of Kṛṣṇa as a friend, since he is the same color or thinks of Kṛṣṇa as having a good heart in spite of his offense. Or by giving joy to the world he is our friend giving unmotivated benefit. Therefore the cloud showered flowers everywhere.

 

Or he has charm with his earrings and garland. Situated on plateaus he gives joy to Govardhana. The cloud rumbles softly, as if afraid of offending a great soul. Factually, following Kṛṣṇa’s desire to spread the sound throughout the universe, the cloud rumbles after the flute sound, mixing with it, to make the flute sound louder. Or the cloud fears committing offense against Govardhana by expressing his joy, or by covering the flute sound with his rumbling, since the flute sounds was supposed to give them joy.

 

Or the cloud fears committing offense to the flute, a great devotee. The cloud shows flowers very softly (manda-mandam) on his friend. The cloud serves with his pleasant mental functions (sumanobhiḥ), with his body by providing shade and by his voice, with soft rumbling.

Texts 14–15

vividha-gopa-caraṇeṣu vidagdho

veṇu-vādya urudhā nija-śikṣāḥ

tava sutaḥ sati yadādhara-bimbe

datta-veṇur anayat svara-jātīḥ

savanaśas tad upadhārya sureśāḥ

śakra-śarva-parameṣṭhi-purogāḥ

kavaya ānata-kandhara-cittāḥ

kaśmalaṁ yayur aniścita-tattvāḥ

Translation

O pious mother Yaśodā, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When he takes his flute to his bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahmā, Śiva, Indra and other chief devatās listen repeatedly to the sound. Although they are the most learned authorities, with hearts in submission, they cannot ascertain the meaning and forget everything.

 

As the gopīs are singing suddenly Yaśodā comes. Or as they sing they think of her great devotion to Kṛṣṇa in their minds and call out to her. In describing his excellence, they show how Brahmā and other powerful, wise persons become bewildered by the sound of this flute and his pastimes, experiences as most astonishing. Two verses describe this.

 

He is skillful at playing  with cowherds, while herding and not herding the cows. When he places the flute on his lip and produces notes, since the cowherds relish the flute playing, he gives teachings in an extraordinary manner, as the crest jewel of cowherds. Parāśara says gopa-venu-pravādakau: Kṛṣṇa and Balarāma play cowherd flutes. (Viṣṇu Purāṇa) Playing the flute is sometimes done to show skill in playing as a cowherd. Or at noon, it is done to give joy to the universe. He places the flute on his red lower lip. This indicates his sweetness and beauty. In describing his excellence to his mother, the gopīs hide their bhāva. To satisfy Yaśodā, they compare his lips to the bimba fruit.

 

O Yaśodā, worshipped by the world (sati)! This is quite suitable for your son.

 

Situated in their own places, the devatās hear the sound. As devatāsm, they are familiar with a wealth of songs sung by Gandharvas and others. Indra, Śiva and Brahmā, in order of importance, hear. Brahmā gives birth to Śiva. Others such as the loka-pālas are also present. Or Garuḍa and other associates of the Lord are present. Their hearts are submissive (ānata). They become bewildered (kaśmalam). They are not able to determine the notes since they were different. Or the nature of the flute’s sound is bewildering.

 

Or in playing the flute he produces plentiful notes, putting the flute to his lip. Coming close, the devatās listen. The gopīs attempt to increase Yaśodā’s belief in his attractive nature, with the possibility of seeing him. As devatās, Brahmā and others have great intelligence. The best yogīs (kavayaḥ) like the Kumāras also bow their hearts and shoulders. Coming from their places, seeing Kṛṣṇa, they show humility in front of him. They are not able to understand with certainty about their own selves (aniścita-tattvāḥ) because the flute has stolen their hearts.

 

Or they are not certain if Brahman is the only truth. Or they cannot discern what is real because of his flute playing, for his flute playing is endowed with the highest bliss. Or because the flute playing is so attractive they forget about the bliss of Brahman. “What is this song from a flute, so astonishingly sweet? What is this most astonishing sound which has never previously been heard?” or “What is this magical sound which completely bewilders?” By this bewilderment, becoming completely absorbed in that sound, they forget everything (kaśmalam yayuḥ).

Texts 16–17

nija-padābja-dalair dhvaja-vajra

nīrajāṅkuśa-vicitra-lalāmaiḥ

vraja-bhuvaḥ śamayan khura-todaṁ

varṣma-dhurya-gatir īḍita-veṇuḥ

vrajati tena vayaṁ sa-vilāsa

vīkṣaṇārpita-manobhava-vegāḥ

kuja-gatiṁ gamitā na vidāmaḥ

kaśmalena kavaraṁ vasanaṁ vā

Translation

As Kṛṣṇa strolls through Vraja with his lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, he relieves the distress the ground feels from the cows’ hooves. As he plays his renowned flute, his body moves slowly with the grace of an elephant. Thus we gopīs, who become agitated by Cupid when Kṛṣṇa playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening.

 

Because of the sudden statement directed to Yaśodā, there is no regard for a sequence in time in reciting the verses. But his flute playing at noon can be inferred in the present verse. In great pain, the gopīs display their bewilderment because of great pain at the moment. That is expressed in two verses.

 

He is not wearing shoes and there are many footprints. His feet are like lotus petals wide at the front and narrow at the back, soft and pink. Instead of dalaiḥ some versions have talaiḥ. The plural indicates many footprints or indicates respect. The footprints (and feet) have extraordinary markings. Śaṅkha and cakra marks are not mentioned since they are very famous on Viṣṇu’s feet.

 

By those marks he removes the pain of hooves treading on the land of Govardhana and Vṛndāvana. This is because his lotus feet by their nature remove all pain, the beautiful foot prints cover the hoof marks and remove all pain. Kṛṣṇa moves slowly and gracefully like the king of the elephants, since he is playing the flute. Though he does this to bewilder the gopīs, he also does this to avoid boldness. Actually there is no injuring to the earth by the cows’ hooves, only an appearance of marks, since the cows are related to the Lord himself. However the gopīs do not mention this since they lack reflective powers, because of their unsatisfied desires. Or the injuries to the earth are from the hooves of Dhenuka and Ariṣṭāsura. Kṛṣṇa goes from Vraja to the forest (vrajati) or he moves here and there.

 

Because of him (tena), our minds become agitated by his beautiful or playful (savilāsa) glance. We cannot prevent this. Though he may glance for some other purpose, they develop the greatest bewilderment because their desire is aroused. Thus step by step they reveal his beauty, pastimes and sweetness. They become like trees (kuja), unable to move. Or because of agitation by his glance, and becoming stunned we are not aware that our clothing has become loose. Or after becoming stunned, by his glance we are not aware that our clothing has become loose.

 

When he comes, we do not show skill and become foolish. This opposite result shows his great attractiveness and their humble position. We do not know that our hair has come undone and our clothing has become loose. Vā means both or “even.” Though in bewilderment one loses awareness of everything related to the body, particularly the women would usually be aware of their cloth.

 

In the previous pairs of verses, each verse is a separate statement, but in this verse, the statement continues into the second verse. Because he comes they become stunned. This means that because of his direct association they become stunned.

 

Yaśodā went away to do chores or because of doubled suffering on hearing about the excellence of her son. When they became free of worry that she would return, out of great pain, they speak among themselves about their bewilderment in relation to their description of Brahmā’s bewilderment.

 

The word vicitra indicates other astonishing marks of beauty (lalāmaiḥ) on his feet, like the barley corn and cakra. First they became stunned and then because of bewilderment, they were not aware of their clothing become loose.

Texts 18–19

maṇi-dharaḥ kvacid āgaṇayan gā

mālayā dayita-gandha-tulasyāḥ

praṇayino ’nucarasya kadāṁse

prakṣipan bhujam agāyata yatra

kvaṇita-veṇu-rava-vañcita-cittāḥ

kṛṣṇam anvasata kṛṣṇa-gṛhiṇyaḥ

guṇa-gaṇārṇam anugatya hariṇyo

gopikā iva vimukta-gṛhāśāḥ

Translation

Now Kṛṣṇa is standing somewhere counting his cows on a string of gems, calling them with his flute. He wears a garland of tulasī leaves that bear the fragrance of his beloved, and he has thrown his arm over the shoulder of an affectionate cowherd boyfriend. As Kṛṣṇa plays his flute and sings, the music attracts the black deer’s wives, who approach that ocean of qualities and sit down beside him. Just like us cowherd girls, they have given up all hope for happiness in family life.

 

We devoted gopīs have bewilderment because of his actions and beauty, but from far off event the female animals become bewildered by his fragrance and song. Or following the sequence, in the afternoon as the time to return home approaches, putting on new clothing, when he plays his flute to call the cows even the female deer become bewildered, what to speak of us gopis. Two verses describe this.

 

He counts the cows and bulls using pearls on rounding them up to take them back to Vraja. Though there are other animals, he counts the cows since he has special affection for them.

kṛṣṇa-vatsair asaṅkhyātair yūthī-kṛtya sva-vatsakān

cārayanto ’rbha-līlābhir vijahrus tatra tatra ha

 

Along with Kṛṣṇa’s asaṅkhya of calves, they each put their calves in groups and, while herding them, sported in the forest in a playful spirit. SB 10.12.3

 

The calves are unlimited. The cows and other animals are also unlimited. Thus it is impossible to count them. However it is possible to count according to group divisions. Or though the cows are unlimited, the cowherds must count and gather them as their duty.

 

The garland is made of tulasī leaves emitting fragrance of the beloved. Since animals have a strong sense of smell, the does approach because of smelling the fragrance from far off.

 

Kṛṣṇa has his left arm on the shoulder of a friend. This shows affection and a place for pastimes. In playing his flute he generally assumes a position with three bends. His left arm is embracing his friend around his neck. That friend has prema and is most fortunate, whereas we are not. He has finished playing his flute at this time.

 

Kvanita indicates the flute’s natural ability to make sounds. Rava indicates making a slight sound once. The sound does not depend on making songs with varieties of sweet notes. By its nature the sound is always sweet but in a song the sweetness becomes perfect. Thus the verse says agayata (he sings). Or first he sings and then plays the flute with special rasa.

 

Their hearts are endowed with that sound or tricked by that sound otherwise they would not stand there with bewildered hearts. The does are there with their husbands (kṛṣṇa-gṛhiṇyaḥ). But they leave their husbands and become followers of Kṛṣṇa, since he is an ocean of all qualities. They approach or follow him (anugatā). As a pun, they have become Kṛṣṇa’s wives (kṛṣṇa-gṛhiṇyaḥ). They, like us, are completely free of desires for things related to the house (vimukta).

 

Or they have attained freedom from the house.

 

Bewildered by his clothing, pastimes and flute, following him, endowed with unlimited qualities, giving up unqualified husbands, the does have attained him as a husband, without desire for house, body, children or wealth. Pale from separation, we should do the same. They do not mentioned “we” but cowherd women to indicate that they are of the same type as Kṛṣṇa the cowherd. Or using the word gopikāḥ nourishes rasa more than the word “we.” Gopikā also means “those who protect their bodies.” Otherwise, out of separation they would die.

 

Or the does are worthy of following (anugatya-hariṇyaḥ), but he causes such bewilderment that they follow him instead of his following them.

Texts 20–21

kunda-dāma-kṛta-kautuka-veṣo

gopa-godhana-vṛto yamunāyām

nanda-sūnur anaghe tava vatso

narma-daḥ praṇayiṇāṁ vijahāra

manda-vāyur upavāty anakūlaṁ

mānayan malayaja-sparśena

vandinas tam upadeva-gaṇā ye

vādya-gīta-balibhiḥ parivavruḥ

Translation

O sinless Yaśodā, your darling child, the son of Mahārāja Nanda, has festively enhanced his attire with a jasmine garland, and he is now playing along the Yamunā in the company of the cows and cowherd boys, amusing his dear companions. The gentle breeze honors him with its soothing fragrance of sandalwood, while the various minor devatās, standing on all sides like panegyrists, offer their music, singing, and gifts of tribute.

 

Yaśodā returns, desiring to hear about the excellence of her son again, after recovering. Or the gopīs approach her to help her recover by giving news of her son’s return since she is suffering in separation. This is described in two verses.

 

He is decorated with for joyful playing (kautuka) with jasmines in his hair. It is understood that he has changed his clothing. He is surrounded by a wealth of cows and cowherds, unlike any other person. On returning home in the afternoon, the cowherds are tired from playing all day. To give them relief and to have the cows drink their last water, he goes to the Yamunā. To give bliss to both parents they say “son of Nanda” and “your son.” Tava vatsaḥ (your son) indicates her great affection (vātsalya). O Yaśodā, with no knowledge of any suffering (anaghe) or who is free of suffering, because of your great affection! This is in comparison to others. In time, he will return, and you and we shall be free of suffering. This is humility natural to great prema.

 

He is playing the water or on the bank of the Yamunā because he jokes with his friends filled with affection. These are causes of his delay in entering Vraja. The words sahacarā (persons with him) indicates some hatred on their part.

 

The wind blows affectionately (anukūlam). The slow (manda) breeze suggests it is heavily endowed with fragrance to give joy to the suffering gopīs. It blows from the south (malayajah), being gentle, fragrant and cool.

 

The Vidyādharas and all other devatās surround him. Singing should be first, though the order mentioned has instrumental music first. This could be a writing error. There is a version with gīta-vādya.

 

He appears (veśaḥ) joyful (kautuka) with jasmine garlands. For playing in the dark water of the Yamunā he changes to cloth white with jasmine garlands. He is a son who gives joy (nanda-sutaḥ). Like a cow shows affection to its new born calf, Yaśodā is affection to Kṛṣṇa (vatsaḥ).

 

The wind blows near (upavāti). It is fragrant with a touch of sandalwood (malayaja), coming from the south. This indicates spring season, which has jasmines. Vṛndāvana is endowed with all seasons. Or the wind blows cool or warm depending on the pastimes in the rāsa dance, just as the full moon always shines during the rāsa dance. By the singing everything is adjusted properly on all days. The vandis of Gokula came first. They and the devatās surround Kṛṣṇa, performing their services. They also offer scents, flowers, cloth and ornaments.

Texts 22–23

vatsalo vraja-gavāṁ yad aga-dhro

vandyamāna-caraṇaḥ pathi vṛddhaiḥ

kṛtsna-go-dhanam upohya dinānte

gīta-veṇur anugeḍita-kīrtiḥ

utsavaṁ śrama-rucāpi dṛśīnām

unnayan khura-rajaś-churita-srak

ditsayaiti suhṛd-āsiṣa eṣa

devakī-jaṭhara-bhūr uḍu-rājaḥ

Translation

Out of great affection for the cows of Vraja, Kṛṣṇa became the lifter of Govardhana Hill. At the end of the day, having rounded up all his cows, he plays a song on His flute, while exalted devatās standing along the path worship his lotus feet and the cowherd boys accompanying him chant his glories. He wears a garland covered with dust raised by the cows’ hooves, and his beauty, enhanced by his fatigue, creates joy for everyone’s eyes. Eager to fulfill his friends’ desires, he arrives. Kṛṣṇa is the moon which has arisen from the womb of mother Yaśodā.

 

The gopīs speak among themselves as previously while Yaśodā becomes absorbed in preparing a meal for Kṛṣṇa. The devatās worship his feet on the path since they do not get this opportunity when he enters Vraja. Present tense is used to indicate that they do not stop the worship. The descriptions given in the verses occur daily with Kṛṣṇa and his friends, or going there on different occasions they see him directly. The wealth of the cows are together since it is the end of the day. The word “wealth” is uttered with hatred because he is attached to herding the cows during the day (ignoring them). He plays the flute to gather the cows and to announce that he is coming to Vraja. His friends glorify him by reciting his pastimes such as killing Pūtanā or the pastimes of that particular day. Or they glorify him to remove the suffering they experience at night because of separation from him, just as the gopīs suffer separation during the day.

 

He creates joy for the eyes of all, or for the gopīs. They do not mention themselves directly to avoid bold behavior on their part. The beauty of his fatigue consists of the perspiration on his face and his dried lips. Though it is possible that the dust from buffalos or other animals could also settle on his garland, here it refers to the dust that came from cows’ hooves, since they are closest to him. That dust is considered auspicious. Since it is obvious, they do not mention the cows directly. The garland alone is mentioned but it is inferred that his locks of hair also were covered with dust.

 

He desires to fulfill the wishes of all his friends (gopīs are not specifically mentioned). As he has come close they point to him with their fingers (eṣaḥ). He appeared in Devakī’s womb, but was the son of Yaśodā since she raised him. Or Devakī can also mean Yaśodā. This was previously explained. He is the moon because he relieves the gopīs of the suffering experienced during the day. Because Kṛṣṇa was born there, the womb is pure sattva, most pure. The milk ocean is suggested.

 

He is most affectionate to all the cows, bullocks and calves. At the end of the day he gathers all the cows with effort since they are a treasure. His actions cannot be limited by praises (vandyamāna-caraṇaḥ). Nanda and the elders have approached on the road. Or his forest pastimes are worshipped by priests and elder cowherds with knowledge. He is beautiful even with his fatigue. He desires to satisfy his friends or all the gopīs. He is the king of the stars: he is the master of the gopīs or is surrounded by his friends. The example is suitable for all. This is Citsukha’s explanation.

Texts 24–25

mada-vighūrṇita-locana īṣat

māna-daḥ sva-suhṛdāṁ vana-mālī

badara-pāṇḍu-vadano mṛdu-gaṇḍaṁ

maṇḍayan kanaka-kuṇḍala-lakṣmyā

yadu-patir dvirada-rāja-vihāro

yāminī-patir ivaiṣa dinānte

mudita-vaktra upayāti durantaṁ

mocayan vraja-gavāṁ dina-tāpam

Translation

As Kṛṣṇa respectfully greets his well-wishing friends, his eyes roll slightly as if from intoxication. He wears a flower garland, and decorates his tender cheeks with the brilliance of his golden earrings. His face is as pale as a badara berry. With cheerful face, the master of the cowherds, moving with the grace of a regal elephant, like the rising moon in the evening, returns in the evening, relieving the cows and Vraja from the pain experienced during the day.

 

His eyes roll slightly from joy or intoxication. That is natural to him, but particularly because of seeing the gopīs. They roll with variety (vi-ghūrṇa). This indicates the beauty of his eyes. He offers respect to the feet of his mother and father. Or he personally acknowledges the gopīs, by glancing everywhere and rolling his eyes. Or he breaks the pride of the gopīs by not returning quickly, because of playing for a long time with the cowherd boys. He wears a jasmine garland extending to his feet, to give joy to the cowherds and cows. His cheeks are soft, without whiskers, since he is of kaiśora age. He decorates his tender cheeks with earrings. Naturally the earrings and his cheeks combine, but because the earrings sway slowly when he walks, they touch his cheeks. As the lord of the Yadus, the Yadus gave mercy to the people of Vraja by having him stay there. Or yadu-pati can mean lord of the cowherds. This is stated in Skanda Purāṇa. He is the lord of the cowherds by manifesting great qualities. He appeared in their family for this purpose.

 

He has a joyful face — with smiles and glances. This indicates that special bhāva has arisen in him.

 

He frees the cows of their continual suffering. Or he wears a garland of flowers and leaves. This indicate his great beauty in his forest dress. It is understood that he has a peacock feather on his head and wears earrings. As well he wears a long guñja necklace, as described previously. He has given up his previous dress and now wears a different costume. Because his desires are not completely fulfilled he slightly gives respect. His face is pale because they consider that he also suffers from separation, like them. Or he actually has a pale face from separation.

 

Because he walks like an elephant, his earrings touch his cheeks. The earrings are like Lakṣmī kissing his cheeks. He frees the cows of Vraja from their distress by letting them meet their calves. This is unlike us. Just as the moon rises at the end of day, and meets the night after separation during the day, and is pale because of separation, so Kṛṣṇa appears at the end of the day, pale from separation and meets us. The moon is also lord of the Yadus since the Yadu dynasty begins with the moon. He causes people’s faces to become joyful (mudita-vaktraḥ) since he takes away their sorrow experienced during the day. He takes away suffering experienced during the day for the eyes (gavām) of the living entities (vraja).

 

Text 26

śrī-śuka uvāca

evaṁ vraja-striyo rājan kṛṣṇa-līlānugāyatīḥ

remire ’haḥsu tac-cittās tan-manaskā mahodayāḥ

Translation

Śrī Śukadeva Gosvāmī said: O King, thus during the daytime the women of Vṛndāvana took pleasure in continuously singing about the pastimes of Kṛṣṇa, and those ladies’ minds and hearts, absorbed in him, were filled with great festivity.

 

This is the conclusion. O king! He pacifies Parīkṣit, overcome with prema on hearing the gopīs’ song. They sang about the pastimes of Kṛṣṇa, the form of highest bliss: his pastimes are also the form of the highest bliss. In the daytime, a time of suffering, the gopīs became happy (remire) because their minds were absorbed in him.

 

Or in the manner just described, they became happy or they sang many pastimes like this (evam).

 

Because their hearts and minds were absorbed in him, they suffered in prema at all times. By singing about his pastimes Kṛṣṇa directly appeared to them (mahodayāḥ). They sang when he returned at the end of the day. By singing of his form and pastimes and absorbing their hearts in him, at the end of the day he manifested himself as if in person, though he was not present. At night however they directly saw him and experienced happiness. In talks to gain relief from the pain during the day, this is not mentioned.

 

Or they passed the day in singing constantly. In the night they became happy by directly seeing him. By singing in this way, they became happy with directly seeing him (mahān).

 

There are three verses for each pair, describing morning, noon and afternoon pastimes. One pair of verses is directed to Yaśodā. One pair of verses describes their own position. At the very end there is one pair of verses expressing joy on his coming. The song is thus twelve pairs.

 

Chapter Thirty-six

Text 1

śrī bādarāyaṇir uvāca

atha tarhy āgato goṣṭham ariṣṭo vṛṣabhāsuraḥ

mahīm mahā-kakut-kāyaḥ kampayan khura-vikṣatām

Translation

Śukadeva Gosvāmī said: The demon Ariṣṭa then came to the cowherd village. Appearing in the form of a bull with a large hump, he made the earth tremble as he tore it apart with his hooves.

 

With obedient heart, I offer respects to the great devotees, who are overjoyed with prema from just a relationship with the speck of dust of Kṛṣṇa’s lotus feet.

 

The description continues in the next verse. Then, in the evening when Kṛṣṇa returned, as previously described, Ariṣṭa arrived. Or atha indicates that the present topic concerning killing Ariṣṭāsura, and after that, Kṛṣṇa’s departure to Mathurā, very different from the pastimes of bliss in Gokula. In the evening, when Kṛṣṇa returned to Vraja (tarhi), the demon came there.

 

prodoṣārdhe kadācit tu rāsāsakte janārdane

 

trāsayan sa-mado goṣṭham ariṣṭaḥ sampāgataḥ

 

Once, midway through the period of dusk, when Kṛṣṇa was eager to perform the rāsa dance, Ariṣṭāsura madly entered the cowherd village, terrifying everyone. Viṣṇu Purāṇa

 

This is also described in Hari-vaṁśa. After the gopīs sang about his pastimes to get relief from the pain of separation, on some evening the demon came. His name means “inauspicious for the cows.” He had the form of a bull. Because of his huge form, his hooves broke the earth

 

Text 2

rambhamāṇaḥ kharataraṁ padā ca vilikhan mahīm

udyamya pucchaṁ vaprāṇi viṣāṇāgreṇa coddharan

kiñcit kiñcic chakṛn muñcan mūtrayan stabdha-locanaḥ

Translation

Ariṣṭāsura bellowed very harshly and pawed the ground. With his tail raised and his eyes glaring, he began to tear up the embankments with the tips of his horns, every now and then passing a little stool and urine.

Commentary

He made furrows in the earth with his hooves as he tore up the soil because of his crazed condition and desire to fight.

Texts 3–4

yasya nirhrāditenāṅga niṣṭhureṇa gavāṁ nṛṇām

patanty akālato garbhāḥ sravanti sma bhayena vai

nirviśanti ghanā yasya kakudy acala-śaṅkayā

taṁ tīkṣṇa-śṛṅgam udvīkṣya gopyo gopāś ca tatrasuḥ

Translation

My dear King, clouds hovered about sharp-horned Ariṣṭāsura’s hump, mistaking it for a mountain, and when the cowherd men and ladies caught sight of the demon, they were struck with terror. Indeed, the strident reverberation of his roar so frightened the pregnant cows and women that they lost their fetuses in miscarriages.

Commentary

The great fear caused by the demon is described. His roaring seemed to crush Vraja. Śukadeva calls out to Parīkṣit (aṅga) with fear. Sma indicates that it was well known and vai means certainly. The word mahā mentioned previously indicates his size. He had a huge hump upon which the cloud, mistaking it for a mountain, rested. This is a metaphor since the cloud is unconscious. His hump and a mountain were both high, reaching the clouds. What to speak of the women, who are easily frightened by their nature, the men were also terrified.

 

sa toyatoyada-cchāyas tīkṣṇa-śṛṅgo ‘rka-locanaḥ /

lelihānaḥ saniṣpeṣaṁ jihvayoṣṭhau punaḥ punaḥ /

saṁraṁbhāviddha-lāṅgūlaḥ kaṭhinas kandha-bandhanaḥ //

udagra-kakudābhoga-pramāṇo dur-atikramaḥ /

viṇmūtra-lipta-pṛṣṭhāṅgo gavam udvega-kārakaḥ //

pralaṁba-kaṇṭho 'timukhas tarughātāṅkitānanaḥ /

sūdayaṁs tāpasān ugro vanān aṭati yaḥ sadā //

 

He had the complexion of a cloud and had sharp horns and eyes blazing like the sun. He repeatedly licked his lips with sound. He twirled his tail in pride. His shoulders were tough and his hump was huge and impossible to pass over. His body was smeared with urine and stool. He caused panic in the cows. Skin hung from his throat. His face was scarred by being hit by trees. He always wandered in the forest to attack the sages doing austerities.

 

The people had to look upwards (udvīṣya) to see him, since he was huge. The animals were frightened because of his evil nature.

 

yuddha-sajja-viṣāṇāgro dviṣad vṛṣabha-sūdanaḥ

 

ariṣṭo nāma hi gavām ariṣto dāruṇākṛtiḥ

 

daityo vṛṣabha-rūpeṇa gokulaṁ paridhāvati

 

pātayāno gavāṁ garbhān dhrsṭo gacchaty anārtavam

 

bhañjamānaś ca capalo goṣṭaṁ saṁpraccāra ha

 

śṛṅga-praharaṇo raudraḥ praharan goṣu durmadaḥ

 

goṣṭhe tu na ratīm lebhe vinā yuddhena go-vṛṣaḥ

 

The demon named Ariṣṭa, killer of bulls and enemy of the cows, with frightful form and with huge horns for fighting, ran around Gokula. He made the cows abort and become barren. He wandered through the village, breaking everything. With anger he attacked the cows with his horns. He was not satisfied, since he could not fight.

 

The demon had not come to Vraja up to this time, because Kaṁsa had not permitted him.

 

Text 5

paśavo dudruvur bhītā rājan santyajya go-kulam

kṛṣṇa kṛṣṇeti te sarve govindaṁ śaraṇaṁ yayuḥ

Translation

The domestic animals fled the pasture in fear, O King, and all the inhabitants rushed to Lord Govinda for shelter, crying, “Kṛṣṇa, Kṛṣṇa!”

Commentary

The animals left Vraja, though they should not have done so in the evening, out of great fear. They were pursued by the demon as they fled. Śukadeva calls out to Parīkṣit in astonishment at what happened or from fear. They called out to Kṛṣṇa who was called Govinda because he had been enthroned as the king of Gokula with that name. Thus they took shelter of him. They approached him as he was coming from Govardhana where there was a place for the rāsa dance, because he heard the commotion. They shouted only his name, since they could say nothing else out of great fear.

 

Text 6

bhagavān api tad vīkṣya go-kulaṁ bhaya-vidrutam

mā bhaiṣṭeti girāśvāsya vṛṣāsuram upāhvayat

Translation

When the Supreme Lord saw the cowherd community distraught and fleeing in fear, he calmed them, saying, “Don’t be afraid.” Then he called the bull demon towards him, away from Vraja.

 

Govinda however (api) acted differently. Another version has atha (then, after Ariṣṭa arrived) instead of api. Seeing all beings of Gokula, whom he should protect, he spoke to the demon (vṛṣāsuram). They were fleeing here and there in fear at great speed. Or only the herds of cows fled in fear. But the cowherds, women and cows all surrendered to Kṛṣṇa. Knowing he was a demon in the form of a bull, Kṛṣṇa called out to him at close range (upa).

 

Text 7

gopālaiḥ paśubhir manda trāsitaiḥ kim asattama

mayi śāstari duṣṭānāṁ tvad-vidhānāṁ durātmanām

Translation

You fool! What do you think you’re doing, you wicked rascal, frightening the cowherd community and their animals when I am here just to punish corrupt miscreants like you!

Commentary

Kṛṣṇa’s words to the demon are described. Another version has sapālaiḥ (along with the cowherds). This indicates that the cows are the main entities that should not be frightened since they have less intelligence and strength than their protectors, the cowherds. You are a fool (manda), since you are frightening animals! There will be no result from frightening these animals and their protectors. “Why do you say this?” I am the punisher of evil persons like you. Another version has bala-darpahāhām: I am the destroyer of strength and fear in persons having wicked acts (duṣṭānām) and wicked minds (durātmanām). When I kill you, everyone will be without fear. You are this type of person (tad-vidhānām), to be punished. Even one who imitates the behavior of the wicked should be punished. “But I have the form of a bull. How can I be punished?” You are worst (asattama)! You are not a bull but actually a demon in disguise.

 

Text 8

ity āsphotyācyuto ’riṣṭaṁ tala-śabdena kopayan

sakhyur aṁse bhujābhogaṁ prasāryāvasthito hariḥ

Translation

Having spoken these words, without moving an inch, Kṛṣṇa slapped his arms with his palms, further angering Ariṣṭa with the loud sound. Then appearing most attractive, he casually threw his mighty, serpentine arm over the shoulder of a friend and stood facing the demon.

Commentary

Kṛṣṇa put his arm on the shoulder of his friend Śrīdāmā, showing disrespect to the demon. His arm was like a snake because of its roundness and thickness. Kṛṣṇa is called acyutaḥ since he did not move from that spot. Hari-vaṁśa says tasmāt sthānān na vyacalat kṛṣṇo girir ivācalaḥ: Kṛṣṇa did not move from the spot, being as immovable as a mountain. Viṣṇu Purāṇa says na cacāla tataḥ sthānād avajñāsmita līlayā: he did not move from the spot and smiled with disrespect in a casual manner. In this situation, Kṛṣṇa was very attractive (hariḥ).

 

Text 9

so ’py evaṁ kopito ’riṣṭaḥ khureṇāvanim ullikhan

udyat-puccha-bhraman-meghaḥ kruddhaḥ kṛṣṇam upādravat

Translation

Thus provoked, Ariṣṭa pawed the ground with one of his hooves and then, dispersing clouds with his upraised tail, angrily charged Kṛṣṇa.

 

Ariṣṭa was the very form of inauspiciousness (arisṭaḥ), whom no one could oppose. With his upraised tail he made the clouds move here and there by touching them or by the tail’s wind. The tail was hard, long and strong. He ran at Kṛṣṇa, who attracted him by inciting his anger. Or Kṛṣṇa attracted him by striking his heel on the ground, to show his great courage and pride. This produced Ariṣṭa-kuṇḍa. It is said:

 

Ghātavyitvā tatas tasmin ariṣṭaṁ vṛṣa-rūpiṇam

 

kopena pāṛṣni-ghātena mahyās tīrthaṁ pravrtitam

 

He struck Ariṣṭa in the form of a bull. Then in anger he struck the earth with his heel. This produced the tīrtha. Āri-varāha Purāṇa

 

The demon approached Kṛṣṇa with great speed.

 

Text 10

agra-nyasta-viṣāṇāgraḥ stabdhāsṛg-locano ’cyutam

kaṭākṣipyādravat tūrṇam indra-mukto ’śanir yathā

Translation

Pointing the tips of his horns straight ahead and glaring menacingly at Kṛṣṇa from the corners of his bloodshot eyes, Ariṣṭa rushed toward him at full speed, like a thunderbolt hurled by Indra.

Commentary

This verse describes the demon’s attack. Instead of katākṣa akṣipya the phrase is kaṭā akṣipya. This is similar to the verb kuṭa (to be crooked) as described in gāṅkuṭādibhyo (Pāṇini 1.2.1). The demon threw a side glance. In advancing quickly and not tolerating others ,an example is given. He was like a thunderbolt thrown with force by Indra.

 

Text 11

gṛhītvā śṛṅgayos taṁ vā aṣṭādaśa padāni saḥ

pratyapovāha bhagavān gajaḥ prati-gajaṁ yathā

Translation

The Supreme Lord Kṛṣṇa seized Ariṣṭāsura by the horns and threw him back eighteen steps, just as an elephant might do when fighting a rival elephant.

Commentary

Vai means it is well known. He had a very sporting nature (saḥ). An example is given to show this: an elephant fighting another elephant. It shows his capability, with a display of his power.

 

Text 12

so ’paviddho bhagavatā punar utthāya satvaram

āpatat svinna-sarvāṅgo niḥśvasan krodha-mūrcchitaḥ

Translation

Thus repulsed by the Supreme Lord, the bull demon got up and, breathing hard and sweating all over his body, again charged him in a mindless rage.

Commentary

The demon quickly (satvaram) got up. Another version has satvaraḥ san. In anger he forgot himself. All his limbs were exhausted (khinna) because of fatigue or anger. Another version has svinna (perspiring).

 

Text 13

tam āpatantaṁ sa nigṛhya śṛṅgayoḥ

padā samākramya nipātya bhū-tale

niṣpīḍayām āsa yathārdram ambaraṁ

kṛtvā viṣāṇena jaghāna so ’patat

Translation

As Ariṣṭa attacked, Kṛṣṇa seized him by the horns and knocked him to the ground with his foot. He then thrashed him as if he were a wet cloth, and finally uprooted one of the demon’s horns and struck him with it until he died.

Commentary

Two verses describe with joy the killing the demon. Kṛtvā means he uprooted his horn. Viṣṇu Purāṇa describes this. Utpāṭya śṛṅgam ekaṁ ca tena vā tāḍayat tathā: he uprooted one horn and beat the demon with it. Hari-vaṁśa says śṛṅgaṁ cāsya punaḥ savyam utpāṭya yama-daṇḍavat tenaiva prāharat vaktraṁ sa mamāra vṛṣo hataḥ: he uprooted his left horn and beat his head with it as if it were Yamarāja’s staff and the beaten bull then died. Apatat means he died.

 

Text 14

asṛg vaman mūtra-śakṛt samutsṛjan

kṣipaṁś ca pādān anavasthitekṣaṇaḥ

jagāma kṛcchraṁ nirṛter atha kṣayaṁ

puṣpaiḥ kiranto harim īḍire surāḥ

Translation

Vomiting blood and profusely excreting stool and urine, kicking his legs and rolling his eyes about, Ariṣṭāsura thus went painfully to the abode of death. After this, the devatās honored Kṛṣṇa by scattering flowers upon him.

 

\same

 

His death is described. He actually bled and released urine and stool bit by bit in the fighting. This verse describes that condition. Śukadeva speaks in anger in saying that the demon went to the abode of Yama. However actually he attained liberation as described in SB 2.7.34. Or the statement can mean “On dying (nirṛteḥ) he went to the abode (kṣayam) of the Lord.” After his death (atha), the devatās praised him. They could not do this immediately since they were afraid.

 

Text 15

evaṁ kukudminaṁ hatvā stūyamānaḥ svajātibhiḥ

viveśa goṣṭhaṁ sa-balo gopīnāṁ nayanotsavaḥ

Translation

Having thus killed the bull demon Ariṣṭa, he who is joy for the gopīs’ eyes entered the cowherd village with Balarāma.

 

He was praised by the cowherds (svajātibhiḥ). He was pleased by their praise. He had gone outside of the village to kill Ariṣṭa, and thus now entered the village. Previously it was said that Ariṣṭa came to the village. This means he came near the village. Or thinking of causing great disturbance he entered the village. Balarāma had come with Kṛṣṇa, out of affection for his younger brother, to see the demon being killed. He was joy for their eyes. Without seeing him how could they experience any happiness at all? When he went away to kill the demon, they felt great sorrow and when he returned after killing him, they felt great happiness. Or they felt greatly happy on seeing him affectionately after he killed the demon. That night he performed the rāsa dance.

 

sa copendro vṛṣaṁ hatvā kānta-candre niśāmukhe

 

aravindābha-nayanaḥ punar eva raṛama ha

 

Having killed the bull, lotus eyed Kṛṣṇa again enjoyed in the moonlit night. Hari-vaṁśa

 

On striking his heel to the earth Ariṣṭa-kuṇḍa was formed. Because he had killed a bull, Rādhā joked. He then created another kuṇḍa to satisfy her, famous as Rādhā-kuṇḍa, honored by the whole world. This is described in Varāha Purāṇa. Both kuṇḍas are still present near Govardhana.

 

Text 16

ariṣṭe nihate daitye kṛṣṇenādbhuta-karmaṇā

kaṁsāyāthāha bhagavān nārado deva-darśanaḥ

Translation

After Ariṣṭāsura had been killed by Kṛṣṇa, who acts wonderfully, Nārada Muni went to speak to King Kaṁsa. That powerful sage of godly vision addressed the King as follows.

 

Nārada went to Kaṁsa to relate the astonishing activities in the village, after Kṛṣṇa killed Ariṣṭa. Or he told him of Kṛṣṇa’s killing Pūtanā and others. He went after Ariṣṭa was killed (atha).

 

The pastimes of Gokula were almost complete. The Yādavas were suffering and the devatās were disturbed. Kaṁsa had to be killed. The opportunity now occurred. I will make this happen: Kaṁsa should bring Kṛṣṇa to Mathurā and Kṛṣṇa will then kill him. This was because Nārada was omniscient (bhagavān). He was an avatāra of the Lord, or he was similar to the Lord because he was a great devotee. He also knows that the pastimes of Vraja continue eternally, though hidden. Therefore one should not hate Nārada. Or deva-darśana means he sees the devatās. To fulfill the goal since he is the sage among the devatās, he did this.

 

Text 17

yaśodāyāḥ sutāṁ kanyāṁ devakyāḥ kṛṣṇam eva ca

rāmaṁ ca rohiṇī-putraṁ vasudevena bibhyatā

nyastau sva-mitre nande vai yābhyāṁ te puruṣā hatāḥ

Translation

[Nārada told Kaṁsa:] Yaśodā’s child was actually a daughter, and Kṛṣṇa is the son of Devakī. Also, Balarāma is the son of Rohiṇī. Out of fear, Vasudeva entrusted Kṛṣṇa and Balarāma to his friend Nanda Mahārāja, and it is these two boys who have killed your men.

Commentary

Though he is the son of Rohiṇī, Balarāma was actually in the womb of Devakī first. Nārada explained this. Out of fear, Vasudeva entrusted the children to Nanda. Since he is afraid of you, you should not kill him. Nanda is Vasudeva’s friend (sva-mitre). They have very strong ties of affection, or they are friends (mitre) and relatives (sva). Vai means that it is well known. Since you do not know about this, you are foolish. Nārada spoke in this way to gain Kaṁsa’s trust. They have killed your friends (puruṣāḥ). He makes this statement to testify to the facts he has just related. By indicating the two boys’ great strength, he made Kaṁsa constantly frightened of them.

 

Text 18

niśamya tad bhoja-patiḥ kopāt pracalitendriyaḥ

niśātam asim ādatta vasudeva-jighāṁsayā

Translation

Upon hearing this, the master of the Bhojas became furious with agitated senses. He picked up a sharp sword to kill Vasudeva.

 

Bhoja-pati suggests Kaṁsa had great power. Also he was the best of enjoyers. Having many desires he had little intelligence. His senses and mind became agitated. This means he lost all power of discrimination.

 

Text 19

nivārito nāradena tat-sutau mṛtyum ātmanaḥ

jñātvā loha-mayaiḥ pāśair babandha saha bhāryayā

Translation

But Nārada restrained Kaṁsa by reminding him that it was the two sons of Vasudeva who would cause his death. Kaṁsa then had Vasudeva and his wife shackled in iron chains.

Commentary

“If you kill his father you should expect that he will go into hiding somewhere.” Nārada advised him that, by binding Devakī and Vāsudeva, Kṛṣṇa and Balarāma would come to Mathurā immediately to free them. He also bound Devakī in order to hasten Kṛṣṇa coming out of his evil nature.

 

Text 20

pratiyāte tu devarṣau kaṁsa ābhāṣya keśinam

preṣayām āsa hanyetāṁ bhavatā rāma-keśavau

Translation

After Nārada left, King Kaṁsa summoned Keśī and ordered him, “Go kill Balarāma and Kṛṣṇa.”

 

He gave instructions to Keśī after Nārada left, since he feared that sending Keśī would be breaking Nārada’s instructions or that Nārada would prevent him sending Keśī. He called him (ābhāsya) saying “O my brother! O great warrior!” According to Parāśara and Vaiśampāyana, he gave instructions to Keśī through messengers.

 

He respected Keśī by addressing him as bhavatā. Rāma means he who enjoys in Gokula. Mādhava (instead of keśava) means he who appeared in Madhu’s dynasty. Or the two words mean those two who gave up their friends and enjoy in Gokula. He finds fault with them and does not say their names directly out of hatred. Or since their names are well known he addresses them with disrespect.

 

Text 21

tato muṣṭika-cāṇūra śala-tośalakādikān

amātyān hastipāṁś caiva samāhūyāha bhoja-rāṭ

Translation

The King of the Bhojas next called for his ministers, headed by Muṣṭika, Cāṇūra, Śala and Tośala, and also for his elephant-keepers. The King addressed them as follows.

 

Same

 

Kaṁsa called for his ministers with respect (sam — āhūya) and then engaged them.

Texts 22–23

bho bho niśamyatām etad vīra-cāṇūra-muṣṭikau

nanda-vraje kilāsāte sutāv ānakadundubheḥ

rāma-kṛṣṇau tato mahyaṁ mṛtyuḥ kila nidarśitaḥ

bhavadbhyām iha samprāptau hanyetāṁ malla-līlayā

Translation

My dear heroic Cāṇūra and Muṣṭika, please hear this. Balarāma and Kṛṣṇa, the sons of Vasudeva, are living in Nanda’s cowherd village. It has been predicted that these two boys will be the cause of my death. When they are brought here, kill them on the pretext of engaging them in a wrestling match.

Commentary

He repeats the words bho bho so that they pay attention. Cāṇūra and Muṣṭika were his main ministers so he addresses them. He calls them courageous (vīra) to incite them. The singular form (vīra) is approved by Śrīdhara Svāmī. The plural form vīrāḥ is also seen. O courageous warriors! O Cānūra! O Muṣṭika! Kila means certainly. The statement is supported by Nārada’s words. Nārada had told Kaṁsa about the arrangements before the birth of Kṛṣṇa. “Nārada has said that I will certainly (kila) die because of these two. They should be brought here since in Vraja you will not be able to kill them because of the strength of the place. Kill them (hanyetām) through a wrestling match. Otherwise it will be impossible to kill them.” There is another meaning however. They should be brought here (hanyetām).

 

Text 24

mañcāḥ kriyantāṁ vividhā malla-raṅga-pariśritāḥ

paurā jānapadāḥ sarve paśyantu svaira-saṁyugam

Translation

Erect a wrestling ring with many surrounding viewing stands, and bring all the residents of the city and the outlying districts to see the open competition.

Commentary

To fool them you should arrange a festival with many pavilions, of different types suitable for the kings and ministers, which will surround the wrestling arena. By this, the city people and people from other places will see the contest which is not arranged by force but free will. Inviting everyone was another way of disguising his motives.

 

Text 25

mahāmātra tvayā bhadra raṅga-dvāry upanīyatām

dvipaḥ kuvalayāpīḍo jahi tena mamāhitau

Translation

You, elephant-keeper, my good man, should position the elephant Kuvalayāpīḍa at the entrance to the wrestling arena and have him kill my two enemies.

Commentary

He thought that he would please his dear wrestlers by exhausting Kṛṣṇa through a fight with the mad elephant. Internally however he was frightened. O skillful one (bhadra)! By this he encourages the elephant keeper. He tells the keeper what he has personally heard from Nārada. According to Hari-vaṁśa the demon Drumila, king of Saubha, disguised himself as Ugrasena and bore Kaṁsa through Ugrasena’s wife. Bring Kṛṣṇa near the gate. It was the custom to have the king’s riding elephants near the gate. Kaṁsa’s real intention was that because it was a narrow place it would be easy to kill (jāhi) Kṛṣṇa there. Jāhi also means “bring him there.”

 

Text 26

ārabhyatāṁ dhanur-yāgaś caturdaśyāṁ yathā-vidhi

viśasantu paśūn medhyān bhūta-rājāya mīḍhuṣe

Translation

Commence the bow sacrifice on the Caturdaśī day in accordance with the relevant Vedic injunctions. In ritual slaughter offer the appropriate kinds of animals to the magnanimous Śiva.

 

We should not only use material means. We should use supernatural means also to lure them. The two should be brought on the occasion of a spiritual festival, on the pretext of seeing a wrestling matches. Śiva was the protector of Mathurā and the bow and he was very generous (mīḍhuṣe). Mīḍhuṣe means “unto Śiva who gives satisfaction by bestowing boons.” This is also a statement made out of fear.

 

Text 27

ity ājñāpyārtha-tantra-jña āhūya yadu-puṅgavam

gṛhītvā pāṇinā pāṇiṁ tato ’krūram uvāca ha

Translation

Having thus commanded his ministers, Kaṁsa next called for Akrūra, the most eminent of the Yadus. Kaṁsa knew scriptures concerning material gain, and thus he took Akrūra’s hand in his own and spoke to him as follows.

Commentary

Kaṁsa knew the conclusions (tantra) about artha, material benefits, or the scriptures concerning them, but not the scriptures about dharma. Akūra was the most trustworthy of the Yadus (yadu-puṅgavam). Therefore he was suitable to go. He called him, not because he was Kaṁsa’s man, but because Akrūra could deliberate on matters skillfully. He held Akrūra’s hand to show affection and to make sure that he would not tell others what he would say. He spoke to him among his own people, not others (tataḥ or tatra). Ha means he spoke clearly.

 

Text 28

bho bho dāna-pate mahyaṁ kriyatāṁ maitram ādṛtaḥ

nānyas tvatto hitatamo vidyate bhoja-vṛṣṇiṣu

Translation

My dear Akrūra, most charitable one, please do me a friendly favor, since I respect you. Among the Bhojas and Vṛṣṇis, there is no one else as kind to us as you.

Commentary

Kaṁsa repeats bho bho out of respect. O best of the generous (dāna-pate)! You must do something for my benefit! You should do what is worthy of a friend. “O king of the Bhojas! Why do you send me?” You are the order bearer among all the Yadus. I respect you.

 

Text 29

atas tvām āśritaḥ saumya kārya-gaurava-sādhanam

yathendro viṣṇum āśritya svārtham adhyagamad vibhuḥ

Translation

Gentle Akrūra, I am depending on you to accomplish this important task, just as powerful Indra took shelter of Viṣṇu to achieve his goals.

Commentary

O peaceful Akrūra! He addresses him to give to encourage him. I take shelter of you since you are my friend and you are peaceful. “For what purpose do you take shelter of me?” I take shelter to accomplish an important task. “You are capable of doing everything yourself. Why do you need me?” That is true, but even if I am capable, the work will succeed with assistance. He gives an example. Though Indra was capable (vibhuḥ), he took shelter of Viṣṇu to achieve his goals. He indicates that Viṣṇu is inferior to Indra, since he hated Viṣṇu.

 

Text 30

gaccha nanda-vrajaṁ tatra sutāv ānakadundubheḥ

āsāte tāv ihānena rathenānaya mā ciram

Translation

Please go to Nanda’s village, where the two sons of Vāsudeva are living, and without delay bring them here on this chariot.

Commentary

Having encouraged Akrūra, Kaṁsa states the mission. They are in Vraja and have not fled elsewhere. Bring them in this chariot (anena), newly constructed and profusely ornamented. Kaṁsa gave his own chariot to show special favor to him. Seeing the new, beautiful chariot, the two children will happily mount it on their own without delay. Actually it was by the will of the Lord that nice arrangements were made for Kṛṣṇa’s welcome in Mathurā.

 

Text 31

nisṛṣṭaḥ kila me mṛtyur devair vaikuṇṭha-saṁśrayaiḥ

tāv ānaya samaṁ gopair nandādyaiḥ sābhyupāyanaiḥ

Translation

The devatās, who are under the protection of Viṣṇu, have sent these two boys as my death. Bring them here, and also have Nanda and the other cowherd men come with gifts of tribute.

Commentary

He states the purpose in two verses. Of the two boys one will kill me. What can I do, since death (one of them) has been sent by the devatās, protected by Viṣṇu. Bring both of them, since the effort is the same. In order to make Akrūra go, Kaṁsa hides the fact that the two are actually non-different from Viṣṇu. Also bring Nanda and others. Kaṁsa feared that they would not come unprotected. His hidden, evil intention was also to cause problems for Nanda and the rest. They should also bring ghee and yogurt. In this way they would believe that the sacrifice for the bow would actually take place.

 

Text 32

ghātayiṣya ihānītau kāla-kalpena hastinā

yadi muktau tato mallair ghātaye vaidyutopamaiḥ

Translation

After you bring Kṛṣṇa and Balarāma, I will have them killed by my elephant, which is as powerful as death itself. And if by chance they escape from him, I will have them killed by my wrestlers, who are as strong as lightning.

 

What is the purpose in bringing them? I will have them killed by my elephant, powerful as death. Death cannot be avoided for them. They will not escape, but if they do, then I will have my wrestlers kill them. The comparison with lightning indicates that their death could not be avoided.

 

Text 33

tayor nihatayos taptān vasudeva-purogamān

tad-bandhūn nihaniṣyāmi vṛṣṇi-bhoja-daśārhakān

Translation

When these two have been killed, I will kill Vasudeva and all their lamenting friends — the Vṛṣṇis, Bhojas and Daśārhas.

 

“You will get trouble from his friends.” Kaṁsa responds in two verses. I will kill his friends such as Vasudeva. “Why do you not kill them before killing the two boys?” They will be in a state of lamentation after the two are killed. It will be easy to kill them. “They are your relatives.” They are friends of the two boys. I will destroy them completely — along with their wealth (ni-haniṣyāmi).

 

Text 34

ugrasenaṁ ca pitaraṁ sthaviraṁ rājya-kāmukaṁ

tad-bhrātaraṁ devakaṁ ca ye cānye vidviṣo mama

Translation

I will also kill my old father, Ugrasena, who is greedy for my kingdom, and I will kill his brother Devaka and all my other enemies as well.

 

I will also kill my old father, greedy for the kingdom, and all others who side with them.

 

Text 35

tataś caiṣā mahī mitra bhavitrī naṣṭa-kaṇṭakā

Translation

Then, my friend, this earth will be free of thorns.

Commentary

“But I am a Bhoja. Am I not their friends?” No, you are my friend. You are my benefactor. I will give part of my kingdom to you.

 

Text 36

jarāsandho mama gurur dvivido dayitaḥ sakhā

śambaro narako bāṇo mayy eva kṛta-sauhṛdāḥ

tair ahaṁ sura-pakṣīyān hatvā bhokṣye mahīṁ nṛpān

Translation

My elder relative Jarāsandha and my dear friend Dvivida are firm well-wishers of mine, as are Śambara, Naraka and Bāṇa. I will use them all to kill off those kings who are allied with the devatās, and then I will rule the earth.

 

Dvivida is my dear friend. He is particularly mentioned because of his great courage. The kings he will kill are the Pāṇḍavas, and the kings of Matsya and Pāñcāla.

 

Text 37

etaj jñātvānaya kṣipraṁ rāma-kṛṣṇāv ihārbhakau

dhanur-makha-nirīkṣārthaṁ draṣṭuṁ yadu-pura-śriyam

Translation

Now that you understand my intentions, please go at once and bring Kṛṣṇa and Balarāma to watch the bow sacrifice and see the wealth of the Yadus’ capital.

Commentary

Fooling them by the attractions, you can bring these two foolish children (arbhakau). The bow, sacrifice and the splendor of the city will be attractive to boys coming from the forest. Hari-vaṁśa says:

 

vācyaś ca nandagopo vai karam ādāya vārṣikam

 

śīghram āgaccha nagaraṁ gopaiḥ sarvaiḥ samanvitaḥ

 

kṛsṇa-saṅkarṣaṇau caiva vasudeva-sutāv ubhau

 

draṣṭum icchati vai kaṁsaḥ sabhṛtyaḥ sapurohitaḥ

 

etau yuddha-vidau raṅge kāla-nirmāna-yodhinau

 

dṛḍha-pratikṛtī caiva śṛṇomi vyāyatodyamau

 

asmākam api mallau dvau sajjau yuddha-kṛtotsavau

 

tābhyām saha nihyotsyete tau yuddha-kuśalāva ubhau

 

drāṣṭavyau ca mayāvaśyaṁ bālau tāv amaropamau

 

pita-svasuḥ sutau mukhyau vrajavāsau vane carau

 

vaktavyaṁ ca vraje tasmin samīpe vraja-vāsinām

 

raja dhanur makham nāma kāriṣyati vai sukhī

 

sannikṛṣte prajās tatra nivasantu yathā sukham

 

janasyāmantritasyārthe yathā syāt sarvam avyayam

 

payasaḥ sarpiṣaś caiva dadhno dadhyuttarasya ca

 

yathā kāma pradānāya bhojyādhiśrayanāya ca

 

You should speak to Nanda as follows. “Go quickly to Mathurā, bringing your yearly tax with all the cowherds. Kaṁsa, his servants and priests desire to see the sons of Vasudeva, Kṛṣṇa and Balarāma. I have heard that the two boys are expert at fighting. They are fighters who bring death in the arena, determined and most perseverant. Our two wrestlers are prepared for this festive combat. Your two boys, expert at fighting should compete with them.” I must see these two boys living in Vraja, who wander in the forest, the sons of my father’s sister, who are like devatās. You should tell the people of Vraja that the rejoicing king will perform a sacrifice for the bow. The citizens should stay nearby comfortably. For the invited guests there will be unlimited milk, ghee, yogurt, and buttermilk to be given freely and for cooking.

 

Text 38

śrī-akrūra uvāca

rājan manīṣitaṁ sadhryak tava svāvadya-mārjanam

siddhy-asiddhyoḥ samaṁ kuryād daivaṁ hi phala-sādhanam

Translation

Śrī Akrūra said: O King, you have expertly devised a process to free yourself of misfortune. Still, one should be equal in success and failure, since it is certainly destiny that produces the results of one’s work.

 

I am satisfied with this result, after acting favorably to this wicked person for so long. Actually it is done for my benefit. Therefor I should act for his benefit.

 

In not saying it is benefical, he will worry that I am indifferent. If, not trusting me, he does not send me, my long-held desire will not be fulfilled. I will thus speak some encouraging words to him. This he does with two verses.

 

O king, you should protect your body and your kingdom (rājan)! Or this act should follow nīti-śāstra for kings, not karma scriptures. One should perform actions whether successful or a failure. One should not rejoice on success and one should not feel pain on failure. Why? Your fate produces the result. What will effort accomplish? Samam acts as an adverb, or the word bhāvam should be added after samam. The meaning is the same.

 

Text 39

manorathān karoty uccair jano daiva-hatān api

yujyate harṣa-śokābhyāṁ tathāpy ājñāṁ karomi te

Translation

An ordinary person is determined to act on his desires even when fate prevents their fulfillment. Therefore he encounters both happiness and distress. Yet even though such is the case, I will execute your order.

 

He illustrates this. On attaining one’s desires one rejoices and on not attaining one’s desires, one laments. Thus nothing is certain since the force of karma is dominant. Therefore one should not be attached to the result. Fate overrides human effort. Thus nīti-śāstra is rejected. In his statement he places lamentation after rejoicing (harṣa-śokābhyām). This indicates that Kaṁsa will not attain his desire and will ultimately lament.

 

Thus though it is not proper for me to act at this time, because I am under your control, I will follow your order. According to your order I will go to Vraja, not by my choice. He hides his true feelings.

 

Text 40

śrī-śuka uvāca

evam ādiśya cākrūraṁ mantriṇaś ca viṣṛjya saḥ

praviveśa gṛhaṁ kaṁsas tathākrūraḥ svam ālayam

Translation

Śukadeva Gosvāmī said: Having thus instructed Akrūra, King Kaṁsa dismissed his ministers and retired to his quarters, and Akrūra returned home.

 

The use of the word ca twice indicates that both parties were equally important. Equally instigating his ministers and Akrura, being skillful at bad advice, he was inviting death.

 

Kaṁsa went to his house (gṛham) and (tathā) Akrūra went to his house.

 

Chapter Thirty-seven

Text 1

śrī-śuka uvāca

keśī tu kaṁsa-prahitaḥ khurair mahīṁ

mahā-hayo nirjarayan mano-javaḥ

saṭāvadhūtābhra-vimāna-saṅkulaṁ

kurvan nabho heṣita-bhīṣitākhilaḥ

Translation

Śukadeva Gosvāmī said: The demon Keśī, sent by Kaṁsa, appeared in Vraja as a great horse. Running with the speed of the mind, he tore up the earth with his hooves. The hairs of his mane scattered the clouds and the demigods’ airplanes throughout the sky, and he terrified everyone present with his loud neighing.

 

The word tu indicates that Keśī is distinct from Ariṣṭa. He is described. By his nature he was extremely evil. Because of that he was sent by Kaṁsa. Constantly he crushed the earth, and ran as swift as the mind. His name is explained: his mane scattered the clouds.

 

Text 2

taṁ trāsayantaṁ bhagavān sva-gokulaṁ

tad-dheṣitair vāla-vighūrṇitāmbudam

ātmānam ājau mṛgayantam agra-ṇīr

upāhvayat sa vyanadan mṛgendra-vat

Translation

When the Lord saw how the demon was frightening his village of Gokula, the Lord came forward to meet him, as he shook the clouds with his tail, searching for Kṛṣṇa. When Kṛṣṇa stood before him, he called the horse with similar neighing, and Keśī replied, roaring like a lion.

 

The demon was causing terror in Kṛṣṇa’s Vraja (sva-gokulam). Gokulam also means all the cows and cowherds. He came in the morning, when the cows were grazing in Vṛndāvana. This took place on the bank of the Yamunā, for later it is mentioned bhagavān api govindaḥ: the lord, who tends the cows. (verse 25)

 

This event is described by Vaiśampāyana:

 

nṛśabdānusaraḥ kruddhaḥ sa kadācit dināgame

 

jagāma ghoṣa-saṁvāsam noditaḥ kāla-dharmaṇā

 

taṁ dṛṣtvā dudruvur gopāḥ striyabhiś ca śiśubhiḥ saha

 

With the sound of a lion, angry Keśī, impelled by time, came to the cowherd village one morning. Seeing him, all the cowherds, along with the women and infants, fled.

 

This description is from another kalpa. Or later Keśī went to the bank and was killed there, for it is said in Varāha Purāṇa, gaṅgā-śāta-guṇaṁ puṇyā yatra keśī nipātitaḥ: there is a place hundred times purer than the Gaṅgā where Keśī was killed.

 

The word sva (his own) indicates that he must protect Gokula since he was bhagavān, manifester of unlimited powers. Sva can also mean his relatives the cowherds, and gokulam can mean the cows. The demon terrified Gokula by his neighing. Or Kṛṣṇa called him by neighing. Keśī pursued Kṛṣṇa for battle (ājau). Kṛṣṇa thought of him as insignificant. Seeing the cowherds terrified, Kṛṣṇa came forward to pacify them. He went out of the village.

 

Viṣṇu Purāṇa says:

 

trāhitrāhiti govindaḥ śrutvā teṣāṁ tato vacaḥ /

 

satoya-jalad-adhvāna-gaṁbhīram idam uktavān

 

alaṁ trāsena gopālāḥ keśinaḥ kiṁ bhayāturaiḥ /

 

bhavidbhir gopajātī yair vīravīryaṁ vilopyate

 

kim anenālpa-sāreṇa haṣitāṭopa-kāriṇā /

 

daiteya-bala-vāhyena valgatā duṣṭa-vājinā

 

Hearing the words of the people “Save us, save us!” Kṛṣṇa spoke in a voice deep as thunder clouds. “Do not fear, O cowherds! Why do you have fear of Keśī? Because of him your courage has disappeared? What use is this wicked horse, which has no strength, is proud, and gallops around, taking strength from the demons?”

 

Hari-vaṁśa says:

 

tam āpatantaṁ saṁprekṣya keśinaṁ haya-dānavam /

praty ujjagāma govindas toya-daḥ śaśinaṁ yathā //

keśinas tu tam abhyāśe dṛṣṭvā kṛṣṇam avasthitam /

manuṣya buddhayo gopāḥ kṛṣṇam ūcur hitauṣiṇaḥ //

kṛṣṇa tāta na khalv eṣa sahasā te hayādhamaḥ /

upasarpyo bhavān bālaḥ pāpaś caiṣa durāsadaḥ //

eṣa kaṁsasya sahajaḥ prāṇas tāta bahiścaraḥ /

uttamaś ca hayendrāṇāṁ dānavo 'pratimo yudhi //

trāsanaḥ para-sainyānāṁ tura-gāṇāṁ mahā-balaḥ /

avadhyaḥ sarva-sattvānāṁ prathamaḥ papa-karmaṇām //

 

Seeing Keśī the horse demon attack him, Kṛṣṇa attacked him, just as a cloud covers the moon. Seeing Keśī approach Kṛṣṇa and thinking of Kṛṣṇa as an ordinary person, the cowherds, thinking of his safety, said, “O Kṛṣṇa, do not approach that wicked horse. You are a child and he is unconquerable. He is Kaṁsa’s original life air in external form. He is the best of the king of horses, incomparable in fighting. He causes fear in all armies, is the strongest of horses, cannot be killed by any being and is the greatest sinner.”

 

Keśī is compared to the moon in Hari-vaṁśa because he was white. He made a loud sound like a lion roaring. Or Kṛṣṇa, very strong (bhagavān), roared.

 

Text 3

sa taṁ niśāmyābhimukho makhena khaṁ

pibann ivābhyadravad aty-amarṣaṇaḥ

jaghāna padbhyām aravinda-locanaṁ

durāsadaś caṇḍa-javo duratyayaḥ

Translation

Seeing the Lord standing before him, Keśī ran toward him in extreme rage, his mouth gaping as if to swallow up the sky. Rushing with furious speed, the unconquerable and unapproachable horse demon tried to strike the lotus-eyed Lord with his two front legs.

Commentary

Keśī tried to kill Kṛṣṇa who had lotus eyes. With eyes blossoming like lotuses, Kṛṣṇa glanced at the demon in disrespect. Or Śukadeva criticizes Keśī, since he did not change his evil nature on seeing the youthful beauty of Kṛṣṇa. The demon, looking at Kṛṣṇa, ran towards him. The horse was difficult to grab (durāsadaḥ) since he moved quickly. Thus he was difficult to defeat.

 

Text 4

tad vañcayitvā tam adhokṣajo ruṣā

pragṛhya dorbhyāṁ parividhya pādayoḥ

sāvajñam utsṛjya dhanuḥ-śatāntare

yathoragaṁ tārkṣya-suto vyavasthitaḥ

Translation

But the Lord dodged Keśī’s blow and then with his arms angrily seized the demon by the legs, whirled him around in the air and contemptuously threw him the distance of one hundred bow-lengths, just as Garuḍa might throw a snake, and remained in the same spot.

Commentary

Kṛṣṇa avoided his blow (tat). Since he is beyond the knowledge of the senses (adhokṣajaḥ), how could Keśī strike him with his hooves? How foolish he was! Having avoided the blow, angry because the demon had spread fear in Vraja, Kṛṣṇa grabbed the demon’s legs. Or, in a playful manner (aruṣā) he grabbed the demon’s legs and then threw him at a great distance. Keśī fainted.

 

Text 5

saḥ labdha-saṁjñaḥ punar utthito ruṣā

vyādāya keśī tarasāpatad dharim

so ’py asya vaktre bhujam uttaraṁ smayan

praveśayām āsa yathoragaṁ bile

Translation

Upon regaining consciousness, Keśī angrily got up, opened his mouth wide and again rushed to attack Kṛṣṇa. But the Lord just smiled and thrust his left arm into the horse’s mouth as easily as one would make a snake enter a hole in the ground.

Commentary

The wicked demon (saḥ) got up. Or, though thrown at a distance, he (saḥ) got up. Just as a curious person will put a snake into a mouse hole without fear of mishap, Kṛṣṇa put his fist in Keśī’s mouth, which represented his life air.

 

Text 6

dantā nipetur bhagavad-bhuja-spṛśas

te keśinas taptam ayaḥ-spṛśo yathā

bāhuś ca tad-deha-gato mahātmano

yathāmayaḥ saṁvavṛdhe upekṣitaḥ

Translation

Keśī’s teeth immediately fell out when they touched the Supreme Lord’s arm, which to the demon felt as hot as molten iron. Within Keśī’s body the Supreme Lord’s arm then expanded greatly, like a diseased stomach swelling because of neglect.

Commentary

His teeth completely fell out at their roots. Hari-vaṁśa says daśanair mūla-nirmuktaiḥ: his teeth came out by their roots. The teeth had touched the arm of Kṛṣṇa endowed with all powers (bhagavat). The arm did not change. Just by its touch, the teeth fell out, though the teeth were hard as thunderbolts and huge. Viṣṇu Purāṇa says sitābhrāvayavā iva: the teeth were like thunderbolts. The possessive case is missing in the phrase taptam ayaḥ sparśaḥ (touch of hot iron). Taptam is a modifier is not combined with the compound. The teeth fell out as if touching hot iron. The visarga is optionally omitted in a compound thus the phrase is aya-sparśaḥ or ayaḥ-sparśaḥ. Both are permitted. The hand of the Lord with unlimited form (mahātmanaḥ) expanded. The arm expanded in his whole mouth. Though it happened quickly it was not astonishing. It expanded completely (sam — vavṛdhe), blocking the path of air. This was not seen by others since it happened within the horse’s body. A partial analogy is given. It was like untreated indigestion. One sees suffering by such diseases. If the stomach suddenly expands within the body, it can cause a person’s death.

 

Text 7

samedhamānena sa kṛṣṇa-bāhunā

niruddha-vāyuś caraṇāṁś ca vikṣipan

prasvinna-gātraḥ parivṛtta-locanaḥ

papāta laṇḍaṁ visṛjan kṣitau vyasuḥ

Translation

As Kṛṣṇa’s expanding arm completely blocked Keśī’s breathing, his legs kicked convulsively, his body became covered with sweat, and his eyes rolled around. The demon then passed stool and fell on the ground, dead.

Commentary

By Kṛṣṇa’s arm which completely expanded (sam — edhamānena) Keśī’s’ breathing was blocked. He expanded his arm till Keśī’s body burst. By that, the demon died. Nārada says in Hari-vaṁśa:

 

yat tvayā pāṭitaṁ dehaṁ bhujenānata-parvaṇā

 

eśo ‘sya mṛtyur ahnāya vihito viśva-yoniṇā

 

When your arm extending to your knee made his body fall, he quickly died by the creator’s will.

 

Text 8

tad-dehataḥ karkaṭikā-phalopamād

vyasor apākṛṣya bhujaṁ mahā-bhujaḥ

avismito ’yatna-hatārikaḥ suraiḥ

prasūna-varṣair varṣadbhir īḍitaḥ

Translation

The mighty-armed Kṛṣṇa withdrew his arm from Keśī’s body, which now appeared like a long karkaṭikā fruit. Without the least display of pride at having so effortlessly killed his enemy, the Lord accepted the devatās’ worship in the form of flowers which rained down many times.

 

The analogy with the karkaṭikā fruit is described in Viṣṇu Purāṇa:

 

dvipāde pṛṣṭha-pucchārdha śravaṇaikākṣi-nāsike /

keśinas te dvidhā bhūte śakale dve virejatuḥ //

 

Keśī’s body was split in two parts each with two feet, half a back and tail, one ear, one eye and one nostril.

 

He withdrew his arm, since his back had been split open or by expanding it from within. His arm is called huge because it expanded within Keśī’s body or it was by nature huge. It is by nature unlimited. Though very small, the Lord is very large, and though large, is also very small. “expansion” is from the external view. Though he easily killed the demon he was not proud (avismitaḥ). Or though he killed the fierce demon, he continued to smile since he killed him without effort. Anāyasta-tanuḥ svastho hasaṁs tatraiva saṁsthitaḥ: Kṛṣṇa remained there without pain and smiled. (Viṣṇu Purāṇa)

 

Now without fear, the devatās became joyful and showered many (varṣaiḥ) flowers. The devatās who showered blessings on others showered flowers. By killing Keśī, their giving blessings was fulfilled. Out of great joy they gave many blessings to the cowherds. The word sura means “those who give glory (suśobhanaṁ rānti).”

 

Text 9

devarṣir upasaṅgamya bhāgavata-pravaro nṛpa

kṛṣṇam akliṣṭa-karmāṇaṁ rahasy etad abhāṣata

Translation

My dear King, thereafter Kṛṣṇa was approached in a solitary place by the great sage among the devatās, Nārada Muni. That most exalted devotee spoke as follows to the Lord, who effortlessly performs his pastimes.

 

I offer respects to Nārada, sage of the devatās, the greatest devotee, the guru of Kṛṣṇa’s devotees, who sets in motion the pastimes of Kṛṣṇa.

 

Devarṣi indicates that he was dedicated to acting for the devatās. He met with Kṛṣṇa intimately (upa) or he came in such a way that no one saw him. Since his conversation was secret, he spoke to him alone. He had no hatred of the Lord (bhāgavata-pravaraḥ), the best among devotees, the guru concerning bhakti, dedicated only to bhakti. Thus he was not a spy. He spoke in order to protect the devotees — devatās and Yādavas. His name is not mentioned out of respect.

 

O king! He pacifies the king, who had developed some hatred for Nārada. Just as kings like you strive to protect the citizens, Nārada strives to protect all the devotees.

 

“It is not proper for Kaṁsa with his wicked wrestlers to bring the Lord to Mathurā.” Kṛṣṇa’s actions are without suffering (akliṣṭa-karmāṇam), as in killing Pūtanā. Or the actions are immediately done, such as killing Keśī. He will easily kill Kaṁsa. There is no need to worry at all. “Since he is absorbed in an ocean of rasa by playing in Gokula, one should not take him away.” He is Kṛṣṇa, the person who gives bliss to all. He must also give bliss to the Yādavas. Since he gives bliss to all, he performs pastimes eternally in Vraja also.

 

The friends went a little distant in order to show everyone the astonishing nature of his killing Keśī. Thus Nārada was alone with Kṛṣṇa. Or Kṛṣṇa, knowing that Nārada had arrived with an announcement that would give great pain to the people of Gokula, sent everyone off on some pretext. According to Parāśara and Vaiśampāyana, Nārada spoke invisibly from the sky.

 

Nāradasya vacaḥ śrutvā deva-saṅgīta-yoninaḥ

 

Gopāh kṛṣṇaṁ samānīya viviśur vrajam eva tu

 

Hearing the words of Nārada, the cause of divine music, the cowherds, taking Kṛṣṇa, entered Vraja.

 

This is from another kalpa. Hari-vaṁśa also says that after Kṛṣṇa killed Ariṣṭa, Kaṁsa spoke to the Yādavas to inciting them falsely, and also spoke to Vasudeva and Nanda. They then condemned Kaṁsa for his words. The Andhakas also spoke.

 

Text 10

kṛṣṇa kṛṣṇāprameyātman yogeśa jagad-īśvara

vāsudevākhilāvāsa sātvatāṁ pravara prabho

Translation

[Nārada Muni said:] O Kṛṣṇa, Kṛṣṇa, unlimited Lord, source of all yogamāyā, Lord of the universe, spread everywhere, the shelter of all beings, best of the Yadu kṣatriyas and cowherds, the master of time!

 

He repeats the name of Kṛṣṇa because the tongue is naturally attracted to chanting the name or he chants out of great devotion. Or the first utterance means Kṛṣṇa, the form of the supreme brahman and the second utterance means Kṛṣṇa, who manifests unlimited qualities of bhagavān. This is illustrated by the other words. The power of the form of the supreme brahman is illustrated in three verses. Manifestation of bhagavān’s qualities is expressed in nine verses.

 

Or because of great devotees like Vasudeva and Devakī being tied up and suffering, and thinking himself a great offender, fearing the effects of great offense, he calls out to the Lord to forgive him for his offense.

 

One should not say “I am the supreme Brahman.” Whose son are you? You should not say “I am lord of the universe. All jīvas are my servants.” What is your particular name? Though Kṛṣṇa is the supreme Brahman with form, you are Kṛsṇa, revealing unlimited qualities as bhagavān. You depend on the bhakti of your parents and others, otherwise your revelation as bhagavān is incomplete.

 

Everything may be explained in terms of virodha alaṅkāra. Though you are spread everywhere (aprameyātma), you are the son of Vasudeva (vāsudeva). Though you are ātmārāma (yogeśa), still you are the abode of full śuddha-sattva (akhila-vāsa), or you dwell in Devakī. O jewel in the womb of Devakī! He does not utter her name directly out of respect. Though you are the lord of the universe, you are the lord (prabho) of the best (pravara) of the Yādavas such as Ugrasena. Or O supreme (pravara)! “But this seems contradictory.” That is true. Though things appear impossible by our power it is all easily accomplished. O lord, full of inconceivable powers (prabho)! This is your status as the Lord.

 

I have told Kaṁsa some facts because I know this will be an opportunity for your pastimes. By your mercy, I know the sequence of your pastimes and the truth about you. Nārada explains this in eleven verses. He explains the nature of Kṛṣṇa in three verses. In two verses he addresses him.

 

He calls his name first to indicate that the form of Kṛṣṇa is the root. He repeats the name for emphasis. And since Kṛṣṇa is absorbed in his owns sweet pastimes, he wants to make him attentive. He then makes clear how Kṛṣṇa is the root by describing his inherent (svarūpa) characteristics. Because he is beyond all others and is infinite, he cannot be understood by anyone (aprameyātman). His form as Bhagavān surprises even himself.

 

Then his tataṣṭha characteristics are described. You control by your yogamāyā śakti (yogeśa), which is your complete form. Therefore you are the Lord of all the material and spiritual worlds (jagad-īśvara). In all these places you are present because of your powers (vāsudeva). And thus you are the shelter of everything (akhilāvāsa). To make clear that all this refers to Kṛṣṇa, he indicates his eternal position in pastimes with his devotees. You are the best among the devotees who are kṣatriyas and cowherds (sātvatāṁ pravara). Possessive case is used (sātvatām) to indicate that he is one of them. He is eternally present in pastimes with these devotees.

 

jayati jana-nivāso devakī-janma-vādo

 

yadu-vara-pariṣat svair dorbhir asyann adharmam
 sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena

 

vraja-pura-vanitānāṁ vardhayan kāma-devam

 

Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48

 

The cause of his eternal presence is stated. O master (prabho)! You are the master of time and other factors. Thus by these names Nārada indicates Kṛṣṇa’s position as a form of unequalled powers famous by names like Śyāmasundara, as an associate of the Yadus and cowherds, and the performer of pastimes suitable to them.

 

Text 11

tvam ātmā sarva-bhūtānām eko jyotir ivaidhasām

gūḍho guhā-śayaḥ sākṣī mahā-puruṣa īśvaraḥ

Translation

You are the Paramātmā of all beings, Garbhodakaśāyī Viṣṇu and Karaṇodakaśāyī Viṣṇu, sitting unseen within the cave of the heart like the fire dormant within kindling wood, the witness.

 

The non-contradiction is explained through an example. You are the one ātmā of all beings. As in dvau suparṇau: two birds in a tree. You are one within all jīvas. You are many but one as Paramātmā, otherwise you could not be the supreme Lord. This is clear in Vedānta. An example is given. Fire appears differently according to different types of wood but no flame becomes visible without one original flame. Actually one fire alone is situated in the various pieces of wood. Paramātmā is like that. Though you are hidden from sight, you happily rest in a cave of Govardhana. Though you are the witness, without association, you are filled with great powers as the form with a thousand heads (mahā-puruṣaḥ). Or you are the supreme person, who gives himself, who is controlled by the devotee. Thus everything is possible. You are the Lord (īśvaraḥ). By this conclusion unlimited contradictions are easily resolved.

 

Text 12

ātmanātmāśrayaḥ pūrvaṁ māyayā sasṛje guṇān

tair idaṁ satya-saṅkalpaḥ sṛjasy atsy avasīśvaraḥ

Translation

You are your own shelter, and being the supreme controller, you fulfill your desires simply by your will. By your personal creative potency you manifested in the beginning the primal modes of material nature, and through their agency you create, maintain and then destroy this universe.

 

Even though by the guṇas you create, maintain and destroy all universes at the appropriate time, at this time you have appeared to protect the devotees particularly. This is explained in two verses.

 

Since you are independent, by yourself you shelter yourself. You are devoid of any relationship with māyā. By your will alone you create and destroy (satya-sankalpaḥ). For creation you create the guṇas, by māyā. This is his amazing pastime. You create, maintain and then destroy.

 

Or all jīvas are naturally related to you as relatives (ātmanātmāśrayaḥ). (SB 10.74.21) Just by your will you destroy the demons (satya-sankalpaḥ). The next verse explains that you appear in the world to destroy the demons. That pastime, though inconceivable, is possible because of your power: you are the supreme controller (īśvaraḥ). Maintenance or protection is mentioned last. This means that now, you protect by spreading bhakti, or that protection is your natural quality.

 

Text 13

sa tvaṁ bhūdhara-bhūtānāṁ daitya-pramatha-rakṣasām

avatīrṇo vināśāya sādhunāṁ rakṣaṇāya ca

Translation

You, that very same creator, have now descended on the earth to annihilate the Daitya, Pramatha and Rākṣasa demons, and also to protect the devotees.

 

He who creates this world of good and bad is you. You appear to destroy completely, giving liberation to demons and pramathas in the form of kings like Śiśupāla. I have committed offense by having your devotees who should be protected tied up.

 

Text 14

diṣṭyā te nihato daityo līlayāyaṁ hayākṛtiḥ

yasya heṣita-santrastās tyajanty animiṣā divam

Translation

The horse demon was so terrifying that his neighing frightened the devatās into leaving their heavenly kingdom. But by our good fortune you have enjoyed the sport of killing him.

 

You do not accept offenses and have given benefit to persons like me. You will do that in the future also. That is explained in eight verses. Just now the horse demon (ayam) was killed easily by you and was given liberation (ni-hataḥ). He will not return to give trouble. This produced good fortune (diṣṭyā). You also should kill others like Cāṇura. Keśīs evil nature is shown. The devatās were in terror just because of his neighing, though they are free of fear of time (animiṣā). Or fearing his coming, the devatās always glanced here and there with unblinking eyes (animiṣā). Thus you are called Keśava.

 

yasmāt tvayāiṣa duṣṭātmā hataḥ keśī janārdana

 

tasmāt keśava-nāmā tvaṁ loke geyo bhaviṣyasi

 

Because you killed the evil Keśī, O Janārdana, You will be called Keśava in the world. Viṣṇu Purāṇa

 

This is also mentioned in Hari-vaṁśa. Since it is clear and well known, it is not mentioned in the verse.

Texts 15–20

cāṇūraṁ muṣṭikaṁ caiva mallān anyāṁś ca hastinam

kaṁsaṁ ca nihataṁ drakṣye paraśvo ’hani te vibho

tasyānu śaṅkha-yavana- murāṇāṁ narakasya ca

pārijātāpaharaṇam indrasya ca parājayam

udvāhaṁ vīra-kanyānāṁ vīrya-śulkādi-lakṣaṇam

nṛgasya mokṣaṇaṁ pāpād dvārakāyāṁ jagat-pate

syamantakasya ca maṇer ādānaṁ saha bhāryayā

mṛta-putra-pradānaṁ ca brāhmaṇasya sva-dhāmataḥ

pauṇḍrakasya vadhaṁ paścāt kāśi-puryāś ca dīpanam

dantavakrasya nidhanaṁ caidyasya ca mahā-kratau

yāni cānyāni vīryāṇi dvārakām āvasan bhavān

kartā drakṣyāmy ahaṁ tāni geyāni kavibhir bhuvi

Translation

In just two days, O almighty Lord, I will see the deaths of Cāṇūra, Muṣṭika and other wrestlers, along with those of the elephant Kuvalayāpīḍa and King Kaṁsa — all by your hand. Then I will see you kill Kālayavana, Mura, Naraka and the conch demon, and I will also see you steal the pārijāta flower and defeat Indra. I will then see you marry many daughters of heroic kings after paying for them with your valor. Then, O Lord of the universe, in Dvārakā you will deliver King Nṛga from a curse and take for yourself the Syamantaka jewel, together with another wife. You will bring back a brāhmaṇa’s dead sons from the abode of Mahāviṣṇu, and thereafter you will kill Pauṇḍraka, burn down the city of Kāśī and annihilate Dantavakra and the King of Cedi during the great Rājasūya sacrifice. I shall see all these heroic pastimes, along with many others you will perform during your residence in Dvārakā. These pastimes are glorified on this earth in the songs of poets.

 

The word ca means api (even) and indicates that for certain all of the demons will be killed. I will see them all killed. This indicates his skill in revealing knowledge. Though two other wrestlers, Śala and Toṣaka, were killed, the plural is used (anyān), since killing the chief wrestlers all others were equivalent of being dead. Or because they were the best among the best, they are counted as all of them. “How can all of them be killed at once?” O Lord, you are capable of doing everything (prabho)!  Or “Why must this be done so quickly?” O Lord, you are the lord the Yadus! You must do this to help the devotees. The list of demons killed is not given in chronological order. They are listed only to ask for the Lord’s assistance.

 

I will see others like Mura killed also. (verse 16) I will see you marry the daughters of kṣatriyas or the daughters of heroes among kṣatriays (vīra-kanyānām). Or O hero (vīra) you will marry daughters because of your heroism. Thus you pay a dowry of defeating and stealing away with a show of valor (vīya-śukla). Ādi indicates that some such as the wives of Kāliya simply offered themselves with bhakti. You will free Nṛga from his sin, when he unknowingly took cows from a brāhmaṇa. Another version has śapāt (from a curse). However, the word curse is not used in describing the event later, concerning a sage. This happened near Dvārakā, where the lizard had fallen in the well and was saved by Kṛṣṇa, who came out of the city to rescue him. O lord of the universe! You show your powers such as riding on Garuḍā when Indra comes there. (verse 17)

 

Seeing the form of the Lord when he went to Mahākālapura, the brāhmaṇa attained liberation. This is described in Bhāgavatāmṛta. It will also be described in the text later. (verse 18)

 

Later, after the killing of Pauṇḍraka, Śiśupāla would be killed at Yudhiṣṭhira’s sacrifice. (verse 19)

yāni cānyāni vīryāṇi dvārakām āvasan bhavān

kartā drakṣyāmy ahaṁ tāni geyāni kavibhir bhuvi

 

These astonishing activities will be suitable to sing or will be sung by Vyāsa and others. I will see activities like simultaneously your marrying many wives and giving mercy to Śrīdāmā.

govinda-bhuja-guptāyāṁ dvāravatyāṁ kurūdvaha

avātsīn nārado 'bhīkṣṇaṁ kṛṣṇopāsana-lālasaḥ

 

O best of the Kurus! Eager to engage in the worship of Kṛṣṇa, Nārada Muni stayed constantly in Dvārakā, which was always protected by the arms of Govinda. SB 11.2.1

 

Ah (aho)! I am so fortunate to see this, and this is the greatness of your mercy.

 

Text 21

atha te kāla-rūpasya kṣapayiṣṇor amuṣya vai

akṣauhiṇīnāṁ nidhanaṁ drakṣyāmy arjuna-sāratheḥ

Translation

Subsequently I will see you destroy entire armies of soldiers when you appear as the universe, capable of destroying it, serving as Arjuna’s chariot driver.

 

Atha means “after giving up fighting” or it indicates a different topic, different from previous pastimes. You will become the universal form (kāla-rūpasya). Though you are the form of the universe, you are capable of destroying it (kṣapayiṣṇoḥ). Vai means famous. Or vai means even though. Though you are the form of the universe or time, and the inspiration for all actions, I will see you become the charioteer of Arjuna. This shows you are controlled by others. I have committed offense by having Vasudeva and Devakī, who are worshipped by Arjuna, bound up.

 

Text 22

viśuddha-vijñāna-ghanaṁ sva-saṁsthayā

samāpta-sarvārtham amogha-vāñchitam

sva-tejasā nitya-nivṛtta-māyā-

guṇa-pravāhaṁ bhagavantam īmahi

Translation

Let me surrender to you, Bhagavān. You are the condensed form of pure knowledge and by you who are bliss itself you have forms with many qualities. Your desires are always fulfilled. Because your svarūpa-śakti you are never touched by the material guṇas.

 

You are pure knowledge. What can be offered or communicated to you? Because you, not dependent on anything, show causeless mercy, you will do everything I have stated (sva-saṁsthayā). You never become tired from anything you do (amogha).

 

Or “Why do you ask that I destroy fear of Kaṁsa for the devotees?” You destroy fear of saṁsāra.

 

By your powers (sva-tejasā) you destroy the influence of the guṇas of māyā.

 

Text 23

tvām īśvaraṁ svāśrayam ātma-māyayā

vinirmitāśeṣa-viśeṣa-kalpanam

krīḍārtham adyātta-manuṣya-vigrahaṁ

nato ’smi dhuryaṁ yadu-vṛṣṇi-sātvatām

Translation

I bow down to you, the supreme controller, dependent only on yourself. By your potency you have constructed the unlimited particular arrangements of this universe. Now you have appeared as the greatest hero among the Yadus, Vṛṣṇis and Sātvatas and have manifested a human form.

 

You manifest a human form in all ways (abhi or adya). You are the leader (dhūryam) of the Yadus. The word Yadus also included the Bhojas and others, but the Yadus, Vṛṣṇis and Sātvatas are the most prominent so they alone are mentioned. This is more particular than the other general statements of the Lord’s powers. Ātma-māyayā means “by special śakti which is eternity, knowledge and bliss.” Krīḍārtham (for play) should be added to all the statements in the verse.

 

Or though you are the form of pure knowledge, you have appeared for playing, to benefit the world by your great mercy. Displaying your unlimited powers, I praise you and offer respects.

 

Though you are lord of the universe, you are the shelter of the Yadus (svāśrayam). Though you ignore others, you perform pastimes of unlimited variety (vinirmitāśeṣa-viśeṣa-kalpanam). Thus you manifest a human form.

 

Or I offer respects to you. “How can you, a brāhmaṇa, worthy of my respect, offer respects to me, an inferior?” Your manifestation of power overrides normal behavior. You are the supreme Lord, though you have a human form. Though you are the best of the Yadus, you live in Gokula (svāśrayam). To play you, manifest variegated pastimes.

 

Or I offer respects without fear (abhi). I am qualified to offer respects since my father respected you with devotion on seeing your powers. In Dvārakā, restricting his powers, the Lord worshipped Nārada.

 

Or you should forgive my offense. I surrender to you. He then recites this verse. I have done this to benefit the devatās and Yādavas. You know this since you are the Lord. “This means that you have causes suffering for my parents.” You can do everything just by being situated in Gokula (sva-saṁsthayā). Or everything cannot be accomplished by staying in Gokula. You can destroy their suffering by going to Mathurā.

 

“My parents will suffer on seeing me attacked by the wrestlers when I go.” Without effort, by your desire, everything is achieved (amogha). “How can I forgive you for giving information to Kaṁsa so that he tied up my parents? Could you not avoid my going to Mathurā?”  You can forgive because you have unlimited compassion. By your powers you constantly manifest your quality of mercy (sva-tejasā nitya-nivṛtta-māyā-guṇa-pravāham). You are bhagavān, who manifests unlimited qualities like mercy. Thus I surrender to you. The plural is used to include his students.

 

“Great offenses should be forgiven by the great devotees, rather than by approaching me.” (verse 23 answers) You are full of all powers (īśvaram). Moreover, you are the shelter of your devotees (svāśrayam). Moreover by your powers, you unlimitedly glorify your devotees. For play you manifest a human form and act as the chief of the Yadus. You appeared in the Yadu dynasty to benefit  the world by manifesting unlimited qualities of Bhagavān. Therefore you should also benefit me. You should forgive my offense or ask your parents. That is now your burden. Or as the chief of the Yadus, you should forgive. Then all others such as your father will forgive.

 

Text 24

śrī-śuka uvāca

evaṁ yadu-patiṁ kṛṣṇaṁ bhāgavata-pravaro muniḥ

praṇipatyābhyanujñāto yayau tad-darśanotsavaḥ

Translation

Śukadeva Gosvāmī said: Having thus addressed Kṛṣṇa, the chief of the Yadu dynasty, Nārada bowed down. Then that great sage and most eminent devotee took his leave from the Lord and went away, feeling great joy at having directly seen him.

 

Since he was the lord of the Yadus, he must protect them. He was Kṛṣṇa, who is attracted affectionately to the devotees. Thus Kṛṣṇa did not hate Nārada for informing him of the events. Nārada is again called the best of the devotees, so that Parīkṣit would not hate him. Or Nārada offered respects because Kṛṣṇa was Bhagavān. Though he was lord of the Yadus he was the joy of Gokula (kṛṣṇam). For these reasons Nārada offered respects.

 

He was joyful on seeing Kṛṣṇa. Even then, he departed. Why? He was sent off by Kṛṣṇa (abhyanujñātaḥ). Or he departed fearlessly (abhi), after offering respects, which made him fearless.

 

“Since Nārada was a great devotee why did he not pray to stay in Vraja?” He knew (muniḥ) that by living there at that time, he would commit offense by obstructing the pastimes of Kṛṣṇa with the gopīs in Vraja. Or he understood that the people of Vraja would curse him after understanding that he had come there to advise Kṛṣṇa to go to Matura.

 

Text 25

bhagavān api govindo hatvā keśinam āhave

paśūn apālayat pālaiḥ prītair vraja-sukhāvahaḥ

Translation

After killing the demon Keśī in battle, though he was Bhagavān, as Govinda, he continued to tend the cows and other animals in the company of his joyful cowherd boyfriends. Thus he brought happiness to all the residents of Vṛndāvana.

 

Though he was the Lord he continued to herd the cows. Being affectionate to the devotees how could he not keep Nārada, who desired the Lord, there? Though he was the Lord, he continued to hear the cows with the cowherds because he was the lord of Gokula (govindaḥ). Moreover he brought happiness to Vraja continually. In order to accomplish pastimes with them, he could not keep Nārada there. Or he could not keep Nārada there since he worried about his offense to the people of Vraja since he was affectionate to the devotees. Thus he is called Bhagavān and Govinda.

 

He killed Keśī in battle. This indicates his great strength. He herded the cows with the cowherds who were pleased (prītaiḥ) with his killing Keśī. They praised him with various verses.

 

tato gopyaś ca gopāś ca hate keśini vismitāḥ

 

tuṣṭuvuḥ puṇḍarīkākṣam anurāga-manoramam

 

When Keśī was killed, the cowherds and gopīs were astonished. They praised lotus-eyed Kṛṣṇa, attractive with anurāga. Visṇu Purāṇa

 

taṁ hataṁ keśinaṁ dṛṣṭvā gopā gopastriyaś ca tāḥ /

babhūvur muditāḥ sarve hatavighnā hataklamāḥ //

dāmodaraṁ ca śrīmantam yathāsthānaṁ yathā vayaḥ /

abhyanandan priyair vākyaiḥ pūjayantaḥ punaḥ punaḥ //

 

Seeing Keśī dead, the cowherds and their wives were overjoyed. They were free of all obstacles and fatigue. They welcomed beautiful Kṛṣṇa according to age and place with pleasing words and worshipped him again and again. Hari-vaṁśa

 

According to these authors, Keśī was killed within Vraja. Though they praised Kṛṣṇa before Nārada came, they also praised him afterwards. Out of respect for the greatest guru Nārada, Śukadeva places his praises of the Lord first. Or because Nārada was coming, Kṛṣṇa sent the people here and there. Thus they could not utter their praises at that time Or since killing Keśi was not astonishing they did not utter praises distinctly. Kṛṣṇa continued to give bliss to Vraja. He did not develop yet the desire to go to Mathurā though the information had been given by Nārada.

 

Text 26

ekadā te paśūn pālāś’ cārayanto ’dri-sānuṣu

cakrur nilāyana-krīḍāś cora-pālāpadeśataḥ

Translation

One day the cowherd boys, while grazing their animals on the mountain slopes, played the game of stealing and hiding, acting out the roles of rival thieves and herders.

 

Śrīdhara Svāmī explains that Nārada did not see the killing of Vyomāsura. Or after killing Keśī in the morning and hearing Nārada, Kṛṣṇa continued herding the cows and then killed Vyomāsura. The boys, pleased that Kṛṣṇa had killed Keśī, or Kṛṣṇa and all the boys (te) played a game of stealing objects and hiding them. This is described. They played the roles of thieves and herders. The two parties would take other boys who played the role of sheep. The sheep are not mentioned since they were less active and thus not prominent in the game.

 

Text 27

tatrāsan katicic corāḥ pālāś ca katicin nṛpa

meṣāyitāś ca tatraike vijahrur akuto-bhayāḥ

Translation

In that game, O King, some acted as thieves, others as shepherds and others as sheep. They played their game happily, without fear of danger.

 

The method of the game is described. In that game or among the boys (tatra), some were thieves, some were shepherds and some were sheep. The sheep were taken easily without shouting. They played on the plateau because they were without fear, by the influence of the Lord. Or all fear had been extinguished after Kṛṣṇa had killed Keśī and other great demons in Vṛndāvana. This was also the cause of Vyoma entering among them. They could only become happy by playing without fear. Or there was no fear of time, since they did not worry about being separated from the Lord. O king! You understand, since when there is a king, the population is without fear.

 

Text 28

maya-putro mahā-māyo vyomo gopāla-veṣa-dhṛk

meṣāyitān apovāha prāyaś corāyito bahūn

Translation

A powerful magician named Vyoma, son of the demon Maya, appeared on the scene in the guise of a cowherd boy. Pretending to join the game as a thief, he proceeded to steal most of the cowherd boys who were acting as sheep.

 

Maya was famous among magician demons (mahāmāyavin). His son was Vyoma, and thus called Mahāmāya. Or because he had great powers (mahāmāyaḥ) he disguised himself as a cowherd. They did not recognize him as a demon. Or “Why did the Lord accept him in their playing?” He had accepted the dress of a cowherd. He should be merciful to him since he dressed as a cowherd. He stole most of the boys (prāyaḥ bahūn) and only four or five remained. Or the demon showed that his goal was bhakti (pra ayaḥ). Thus he was given some consideration. Or because of that the boys did not shout everywhere about him.

 

Text 29

giri-daryāṁ vinikṣipya nītaṁ nītaṁ mahāsuraḥ

śilayā pidadhe dvāraṁ catuḥ-pañcāvaśeṣitāḥ

Translation

Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remained in the game.

 

He threw them deep within a cave until only four or five, or fifty-four cowherds playing sheep remained. Or he put them in the cave gently. If they understood he was a demon, he would not be able to put them in the cave at all. He brought many in at the same time. He was capable because he was a powerful demon (mahāsuraḥ). He had powers of māyā. Four or five boys remained as sheep. The sandhi is poetic license. Or of the four or five that remained playing sheep, he sealed them in the cave. It would have been impossible to put all the unlimited cowherd boys quickly in the cave by himself.

 

Text 30

tasya tat karma vijñāya kṛṣṇaḥ śaraṇa-daḥ satām

gopān nayantaṁ jagrāha vṛkaṁ harir ivaujasā

Translation

Kṛṣṇa, who shelters all saintly devotees, understood perfectly well what Vyomāsura was doing. Just as a lion grabs a wolf, Kṛṣṇa forcefully seized the demon as he was taking away cowherd boys.

 

Kṛṣṇa understood the demon’s wicked act. He was the shelter of the devotees. For this reason he wore a cowherd’s dress. Otherwise he could not protect the best devotees, the cowherds. He seized the demon with force (ojasā). The demon resembled a wolf and was thus compared to a wolf in the example.

 

Text 31

sa nijaṁ rūpam āsthāya girīndra-sadṛśaṁ balī

icchan vimoktum ātmānaṁ nāśaknod grahaṇāturaḥ

Translation

The demon changed into his original form, as big and powerful as a great mountain. But try as he might to free himself, he could not do so, suffering from being held in the Lord’s tight grip.

 

The demon was like a huge mountain and very hard. Though he was strong, he could not free himself because he was helpless in the Lord’s grip.

 

Text 32

taṁ nigṛhyācyuto dorbhyāṁ pātayitvā mahī-tale

paśyatāṁ divi devānāṁ paśu-māram amārayat

Translation

Acyuta, clutching Vyomāsura between his arms, threw him to the ground. Then, while the devatās in the sky looked on, Kṛṣṇa killed him in the same way that one kills a sacrificial animal.

Commentary

The devatās looked on in joy. The locative case is meant instead of the genitive. They were in the sky, for even then they were hiding out of fear of the demon. He killed the demon like a sacrificial animal by blocking his breath (paśu-māram amārayat). Such a meaning is according to upamāne karmaṇi. (Pāṇini 3.4.45) This was very suitable. In that game for punishing the thief, they would imitate suffocating him for a moment, and the demon had also almost suffocated the cowherd boys in the cave. Kṛṣṇa did not stop performing such pastimes (acyutaḥ).

 

Text 33

guhā-pidhānaṁ nirbhidya gopān niḥsārya kṛcchrataḥ

stūyamānaḥ surair gopaiḥ praviveśa sva-gokulam

Translation

Kṛṣṇa then smashed the boulder blocking the cave’s entrance and led the trapped cowherd boys to safety. Thereafter, as the devatās sang his glories, he returned to his cowherd village, Gokula, with the cowherd boys.

 

He took the boys from the place of suffering (kṛcchrataḥ), the cave. Praised by the devatās and the cowherds following him, he entered Gokula with great joy (pra — viveśa). Or he entered in a form surrounded by gopīs. Gokula is mentioned as Kṛṣṇa’s own (sva-gokulam) because he did not intend to give up the place at that time.

 

Chapter Thirty-eight

Text 1

śrī-śuka uvāca

akrūro ’pi ca tāṁ rātriṁ madhu-puryāṁ mahā-matiḥ

uṣitvā ratham āsthāya prayayau nanda-gokulam

Translation

Śukadeva Gosvāmī said: After passing the night in the city of Mathurā, the high-minded Akrūra mounted his chariot and set off for the cowherd village of Nanda Mahārāja.

 

Nārada, though the greatest devotee, had requested the Lord to go to Mathurā to kill Kaṁsa (api). Akrūra, though a great devotee (ca), departed for Vraja. Or ca can mean “but.” This indicates that though the Lord did not want to go, he went because of the insistence of two great devotees. He departed after passing the night during which Kaṁsa had given his instructions. Niśi stimita-mūkāyāṁ mathurāyāṁ janādhipa: he spent the still, quiet night in Mathurā. (Viṣṇu Purāṇa) Previously it was said that Kaṁsa had entered his house.

 

Mathurā was famous as the place where the great demon Madhu had lived. Or it was the city of the Yādavas, coming from the Madhu dynasty. Akrūra spent the night there. He expected to see Kṛṣṇa in Gokula, after he came from the forest in the afternoon. Or it was not possible to go into the forest at night since he did not know the path.

 

Hari-vaṁṣa says:

 

tasminn eva muhūrte tu mathurāyāḥ sa niryayau

 

prītimān puṇḍarīkākṣaṁ draṣṭuṁ dānapatiḥ svayam

 

At that moment Akrūra (after getting instructions), with full affection, left Mathurā to see lotus-eyed Kṛṣṇa.

 

This is from a different kalpa. Or Kaṁsa spent the whole night talking with the Yādavas, till morning arrived and then gave orders to Akrūra. Then Akrūra departed. Akrūra was highly intelligent, since he desired to see the Lord. He situated himself on the chariot supplied by Kaṁsa. When the Lord mounted the chariot, Akrūra would be only the driver. He departed with the expectation of fulfilling his desires (pra yayau), going to Vraja, the residence of all the cowherds (nanda). Or he went to the village of Nanda, to separate the cowherds from it, and to see Kṛṣṇa. Or Akrūra went to Gokula which gave Akrūra bliss. Though he was not cruel (akrūraḥ) and though he was intelligent (mahā-matiḥ), he intended to take Kṛṣṇa from Gokula. This expresses Śukadeva’s lamentation.

 

Text 2

gacchan pathi mahā-bhāgo bhagavaty ambujekṣaṇe

bhaktiṁ parām upagata evam etad acintayat

Translation

As he traveled on the road, the great soul Akrūra felt intense devotion for the lotus-eyed Lord, and thus he began to consider as follows.

 

How did he travel? The description continues till verse 23. While travelling on the road, he thought as follows, because he was very fortunate (mahābhāgaḥ). He easily attained (upagatah) intense devotion to the Lord who displays his unlimited powers (bhagavati). He had natural bhakti, just as heat is natural to fire. He could attain the highest bhakti because the object was the most beautiful (ambujekṣaṇe). Or because he had great bhakti, which manifested at this time, he went now to Gokula.

 

 

 

 

Text 3

kiṁ mayācaritaṁ bhadraṁ kiṁ taptaṁ paramaṁ tapaḥ

kiṁ vāthāpy arhate dattaṁ yad drakṣyāmy adya keśavam

Translation

[Śrī Akrūra thought:] What pious deeds have I done, what severe austerities undergone, what worship performed or charity given so that today I will see Keśava?

 

His thoughts are revealed. This continues till verse 23. What pious acts like sacrifices did I do? What actions giving fearlessness to all beings did I perform (taptam)? What actions without pride or desire did I do, or what meditation on the Lord did I do (paramam tapaḥ)? Paramam can modify all the words.

 

“But without great mercy, this is not possible.” Thinking in this way he tries to think of an alternative (kiṁ vā). Atha can mean athavā (or) or it can indicate auspiciousness. It must have been from charity (dattam)? Or it could not be charity either. The list of items is in order of increasing excellence. Because of this I will see the original person (keśavam) or he who killed Keśī, today.

 

Or what did I do? I am most fallen (api). I must have done something, otherwise I could not see the Lord today. Or I have done nothing. One cannot see the Lord by charity etc. Why am I able to see the Lord today?

 

Text 4

mamaitad durlabhaṁ manya uttamaḥ-śloka-darśanam

viṣayātmano yathā brahma- kīrtanaṁ śūdra-janmanaḥ

Translation

Since I am a materialistic person absorbed simply in sense gratification, I think it is as difficult for me, absorbed in material consciousness, to have gotten this opportunity to see he whose fame destroys saṁsāra as it would be for one born a śūdra to be allowed to recite the Vedic mantras.

 

He elaborates: it is rare to see the supreme Lord. Or after describing in general the Lord’s greatness, he elaborates that greatness: he is glorified as the most attractive (uttama-śloka) or as the person who destroys saṁsāra. I consider seeing him most rare. Why? I am materialistic (viṣayaṭmanaḥ). An example of rareness is give. Śudras are not qualified to recite the Vedas. The śudra cannot do the activities prescribed for the brāhmaṇa. Their activities are distinct.

strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā

 

The women, śudras and dvija-bandhus were not qualified to hear the Vedas. SB 1.4.25

 

By his nature the śudra is unqualified to recite or hear the Vedas.

 

Text 5

maivaṁ mamādhamasyāpi syād evācyuta-darśanam

hriyamāṇaḥ kāla-nadyā kvacit tarati kaścana

Translation

But enough of such thoughts! After all, even a fallen soul like me can have the chance to behold the infallible Supreme Lord, for one of the conditioned souls being swept along in the river of time may sometimes reach the shore (the Lord).

 

He thinks he is devoid of sādhana for seeing the Lord, and completely unqualified (adhamasya). But the Lord never deviates (acyuta) from his glorious qualities like mercy in order to respond to a person’s feeble worship. He will see the Lord because of the Lord’s great qualities. The possibility of seeing is expressed by the potential verb form syāt.

 

An example is given. Some person without ability, controlled by others, at some time or at some pure place, can cross saṁsāra. Just as that is possible by the Lord’s mercy, so my seeing him now is by his mercy. Since seeing him is possible, he thinks of offering respects, and by that considers himself successful.

 

Text 6

mamādyāmaṅgalaṁ naṣṭaṁ phalavāṁś caiva me bhavaḥ

yan namasye bhagavato yogi-dhyeyānghri-paṅkajam

Translation

Today all my sinful reactions have been eradicated and my birth has become worthwhile, since I will offer my obeisances to the Supreme Lord’s lotus feet, which mystic yogīs meditate upon.

 

My low status has been removed today by the Lord’s great mercy. My bad karma (amaṅgalam) has been removed today. I will offer respects to the Lord whose lotus feet are the object of meditation for persons desiring liberation. I will directly offer respects to those feet. This displays the Lord’s unlimited power. Though foot is in the singular, it implies both feet, since they are always together. Or the singular indicates his bowing down slightly. By that his whole inauspicious existence has been destroyed.

 

Text 7

kaṁso batādyākṛta me ’ty-anugrahaṁ

drakṣye ’ṅghri-padmaṁ prahito ’munā hareḥ

kṛtāvatārasya duratyayaṁ tamaḥ

pūrve ’taran yan-nakha-maṇḍala-tviṣā

Translation

Indeed, today Kaṁsa has shown me extreme mercy by sending me to see the lotus feet of he who takes away all inauspiciousness, of he who has now appeared in this world. Simply by the effulgence of his toenails, many souls in the past have transcended the insurmountable darkness of material existence and attained the Lord.

 

He describes the symptoms of the Lord’s mercy. Sent by him, I will see the lotus feet of the Lord who takes away all inauspiciousness (hareḥ), and has now appeared at this time for showing his nature as bhagavān (kṛtāvatārasya). By just a slight appearance or ray from the disk of his toenail, by a little bhakti, some have previously crossed samṣāra.

sa vai manaḥ kṛṣṇa-padāravindayor

vacāṁsi vaikuṇṭha-guṇānuvarṇane

karau harer mandira-mārjanādiṣu

śrutiṁ cakārācyuta-sat-kathodaye

 

Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. SB 9.4.18

 

Ambariṣa, with bhakti to Kṛṣṇa, followed such persons. If such persons cannot fix their minds on Kṛṣṇa, Kṛṣṇa has now come as avatāra. Or he whose previous avatāras delivered people from darkness, has not come as the avatarī directly. I can see his lotus feet.

 

Tamaḥ can also refer to ignorance, the root of bad thoughts for persons desiring liberation. Previously devotees who were also sages surpassed the insurmountable root of bad desires by the effulgence of the Lord’s toenails.
 

 

 

Text 8

yad arcitaṁ brahma-bhavādibhiḥ suraiḥ

śriyā ca devyā munibhiḥ sa-sātvataiḥ

go-cāraṇāyānucaraiś carad vane

yad gopikānāṁ kuca-kuṅkumāṅkitam

Translation

Those lotus feet are worshiped by Brahmā, Śiva and all the other devatās, by Lakṣmī and her associates and by devotees in this world, as well as the followers of Pañcarātra. Upon those lotus feet the Lord walks about the forest while herding the cows with his companions, and those feet are smeared with the kuṁkuma from the gopīs’ breasts.

 

He describes the lotus feet in order to show the success of his birth. His feet are being worshipped by Brahmā and others. Or they were worshipped by them, but cannot be worshipped by them now in Vraja. Ādibhiḥ indicates Indra and others. The feet are worshiped by Mahā-lakṣmī, and avatāra of Lakṣmī, who is worshipped by Brahmā and others, who by her merciful glance bestows their wealth. The feet are worshipped by ātmārāmas (munibhiḥ) who have no interest in Lakṣmī’s wealth. The feet are worshipped by devotees. By their association and mercy, the ātmārāmas are able to worship the Lord’s feet. Though his feet are worshipped by the cowherds, that is not constant and at every place. He herds the cows in Vṛnḍavana (vane). Those feet are marked with the kuṁkuma from the gopīs’ breasts. They also worship those feet. Another version has ācitam instead of aṅkitam. The past tense is used to indicate that the feet are always smeared with their kuṁkuma.

 

Or the cowherds do not worship his feet, being friends. He goes with them to the forest. Similarly the gopīs do not worship his feet. His feet are marked with kumkuma from their breasts.

 

In the list starting with Brahmā those later in the list are superior (ending with the gopīs). Indra and others, being secondary are not mentioned directly. Or the mention of Brahmā indicates Kṛṣṇa’s supremacy as a devatā and the Lord. Mention of Lakṣmī indicates his supreme wealth and good fortune. Sages indicates that he is supreme human goal. The devotees indicates his generosity in giving himself and that he is attained only by devotion. Herding cows indicate his great friendship and playfulness. The gopīs indicates his great beauty, cleverness and distribution of special prema. This is explained in Bhāgavatāmṛta.

 

Text 9

drakṣyāmi nūnaṁ su-kapola-nāsikaṁ

smitāvalokāruṇa-kañja-locanam

mukhaṁ mukundasya guḍālakāvṛtaṁ

pradakṣiṇaṁ me pracaranti vai mṛgāḥ

Translation

Surely I shall see the face of Kṛṣṇa whose smile is like jasmine buds, since the deer are now walking past me on my right. That face, framed by his curly hair, is beautified by his attractive cheeks and nose, his smiling glances and his reddish lotus eyes.

Commentary

Having meditated on his lotus feet with natural dāsya-rāsa, he then desires to see Kṛṣṇa’s lotus face because of greed from intense prema. Nūnam means certainly. He is called Mukunda because of his teeth, white like jasmine buds (kunda) when he slightly smiles. This name shows the special beauty of his face. The reason he is certain that he will see is face is because of the deer walking from left to right in front of him. Vai means “it is clear.” Another version has adaḥ (there). Because of the sound of the chariot, the deer were far away. Because they were not a couple but many (mṛgāḥ) it may be concluded that black antelope were also there. In the scriptures concerning omens it is said that if two gavayas go from left to right in a pleasing manner, or if golden deer, not just two, go from, left to right, if they are all beautiful and do not move to the left, and if they are mixed with black antelope, then there can be no evil.

 

Text 10

apy adya viṣṇor manujatvam īyuṣo

bhārāvatārāya bhuvo nijecchayā

lāvaṇya-dhāmno bhavitopalambhanaṁ

mahyaṁ na na syāt phalam añjasā dṛśaḥ

Translation

I am going to see Kṛṣṇa, who spreads his powers everywhere, who is the reservoir of all beauty, and who by his own sweet has now assumed a humanlike form to relieve the earth of her burden. If I see him, will not my eyes be successful? No, certainly they will.

 

Again out of intense greed, he has a desire to see all the limbs of Kṛṣṇa. I will see Kṛṣṇa who spreads everywhere (viṣṇoḥ), who accepts human activities in this world (manujatam) or who appears with human form though he enters everywhere as antaryāmī (viṣṇoḥ). He does this in order to deliver the earth from its burden of sinful demons. This does not contradict his supreme independence. He does it by his own desire. Or he does it by the desire of his own (nija) devotees such as Brahmā, to give pleasure to his devotees. Because he is human, he is the abode of beauty.

 

Out of humility, he thinks it impossible to see the Lord (na na syāt). Later he says, no, it will be possible, without effort (añjasā). Or I will see him excellently (añjasā).

 

Kim can indicate a question. Because of the deer circumambulating in the previous verse, it is possible to see him. Api can also mean “if.” If I can see him, my eyes will be successful. Or if he comes close to me there will be success in knowing the greatness of bhakti (dṛśaḥ).

 

Text 11

ya īkṣitāhaṁ-rahito ’py asat-satoḥ

sva-tejasāpāsta-tamo-bhidā-bhramaḥ

sva-māyayātman racitais tad-īkṣayā

prāṇākṣa-dhībhiḥ sadaneṣv abhīyate

Translation

He who creates the world by his glance alone, inducing cause and effect, who is devoid of absorption in that action, who destroys ignorance, difference and illusion by his cit-śakti, can be perceived in the gopīs’ houses and in the forest by those persons created by his māyā acting under his will, and endowed with action senses, knowledge senses and antaḥkaraṇa.

 

He creates by his glance, without ahaṅkāra. This distinguishes the Lord from the jīvas. He destroys ignorance by his cit śakti. This distinguishes him from jīvanmuktas. Jīvanmuktas do not have cit-śakti. Prāṇa refers to the life force or to five gross elements and sense objects. Akṣa refers to the senses. Dhi refers to the antaḥkaraṇa. The Lord is perceived by the jīvas endowed with prāṇas (prāṇa), senses (akṣa) and the antaḥkaraṇa (dhībhiḥ). Since the associates are not covered by māyā, they only appear to have attachments (as does the Lord). By his will (tad-īkṣayā), using māyā, which has no power on its own, he manifests these senses in these persons. This means that by his power they act as if attached. On their own they cannot perceive the truth. They depend on him alone. The appearance of being attached is actually not true. Their loss of knowledge is caused by the Lord.

 

Or “Why do you want to see me herding cows. It is filled with identity of ahaṅkāra.” You are devoid of ahaṅkāra as the cause of the universe of cause and effect. Devoid of the concept of I and mine, destroying ignorance by your cit śakti, you are realized by people in the house of Nanda and others as if being attached. These people are accepted by you as your own using their prāṇas, senses, minds. Without serving you, without perceiving you, the senses, and minds would be useless.

 

“Is perceiving him rare?” His rareness is described by three descriptive terms. Even in one’s house he is perceived by the jīvas by searching for him (ikṣayā). What to speak of seeing him in Nanda’s house? The cause is his mercy (sva-māyayā). In order to attain him, by his mercy he makes them with prāṇas, senses and mind.

 

Or by his glance (īkṣayā) endowed with his mercy (sva-māyayā), he is attained without fear (abhi īyate), by those who are created, using their praṇas and senses.

 

Jāyamānaṁ hi puruṣaṁ paśyed yaṁ madhusūdanaḥ

 

Sāttvikaḥ sa tu vijñeyo bhaven mokṣārtha-niścitaḥ

 

The person upon whom the Lord glances with mercy is understood to be spiritual and fixed in bhakti. Mokṣa-dharma

 

Or though the Lord is devoid of ahaṅkāra, and though he destroys ignorance, by his great power he glances (īkṣitā) upon the subtle and gross, or the low and the elevated souls. This shows his great mercy. The Lord is realized by these jīvas who are completely controlled by māyā when the jīvas engage their prāṇas, senses and mind. The activities of prāṇa are bodily actions. The activities of the senses are various services. The activities of the mind are faith etc.

 

Text 12

yasyākhilāmīvahabhiḥ su-maṅgalaiḥ

vāco vimiśrā guṇa-karma-janmabhiḥ

prāṇanti śumbhanti punanti vai jagat

yās tad-viraktāḥ śava-śobhanā matāḥ

Translation

Words that describe the Supreme Lord’s qualities, activities and appearances, which destroy all sins and create all auspiciousness, animate, beautify and purify the world. On the other hand, words bereft of his glories are like the decorations on a corpse.

 

Words mixed with his birth and activities destroy unlimited sins and vāsanas (amīvahabhiḥ). Thus all suffering is destroyed. This also generated the greatest piety (sumaṅgalaiḥ). By this the highest happiness is achieved. Su indicates that it is indestructible. Even if the talks are material or are mundane poetry, if mixed (vimiśrā) with some topics of the Lord, they have good effect. What to speak off the topics of the Lord unmixed with other topics. The affix vi indicates the mixture is deficient or totally mixed. Activities refers to killing Pūtanā etc. Birth indicates his appearance is included among the birth of the various avatāras. These topics give life to the world, since after birth, the forms of the Lord manifest. If living beings are devoid of auspicious qualities they are almost dead. These topics thus give beauty to the world. There is no auspiciousness in the presence of bad vāsanas or the desire for liberation. These words purify the universe, destroying the bad vāsanas. There is no qualification necessary. The words affect the whole world. Vai indicates all or means well known. Topics like the story of Ajāmila are meant.

 

Words completely devoid of the Lord are useless. If there is even a little inclusion of the Lord’s topics it becomes auspicious. Another version has viviktāḥ.

 

Another meaning is this. What can be said? He shows such great mercy to the jīvas. Lifeless words, though pleasing, if somehow related to the Lord’s birth and activities, become full of life

 

and most excellent. Those words bring the universe to life and make it devoid of ahaṅkāra, or make it glorious (śumbhanti).  Those words even purify the universe. Corpses have no life, no auspiciousness or beauty and cannot purify anything. Words devoid of the Lord are worse than that. They are not auspicious, and by inspiring sinful acts, they take away life. This is what generally happens. The glory of the Lord’s topics remains everywhere.

 

Text 13

sa cāvatīrṇaḥ kila satvatānvaye

sva-setu-pālāmara-varya-śarma-kṛt

yaśo vitanvan vraja āsta īśvaro

gāyanti devā yad aśeṣa-maṅgalam

Translation

That same Supreme Lord, having descended into the dynasty of the Sātvatas to benefit the exalted devatās who maintain bhagavat-dharma and spread his fame, which the devatās glorify in song and which brings auspiciousness to all, is residing in Vraja.

 

Now, in Vraja manifesting his nature as bhagavān he has appeared. Ca mean but. He is shown more particularly than previously. But (ca) he has appeared in the Yadu dynasty. Or ca means even though. Even though he is the creator, he has appeared now. Kila indicates it is well known in scriptures.

 

He benefits the devatās who protect his laws. If the devatās were to suffer, his own laws would not be true. Or he benefits Brahmā who institutes his laws. The Lord appeared in this world by Brahmā’s request. It was said vikhanasārthitaḥ: Brahmā prayed that you come. (SB 10.31.4) By benefiting the creator of the world, all beings in the world get benefit.

 

Spreading his fame more than previously (vistārayan), because he displays unlimited qualities of bhagavān, he lives in Vraja. This display cannot occur elsewhere. He displays his unlimited powers (īśvaraḥ). Or as īśvara, by his desire alone, staying in Vraja, he can relieve the earth of its burden by killing Kaṁsa and benefit the devatās, in order to spread his fame. Or, though he is the lord of persons like me, he spreads is fame in Vraja alone.

 

The devatās sing about the Lord who has unlimited auspicious qualities, or from whom unlimited auspiciousness arises, or who is auspicious for the materialists, aspirants for liberation, the liberated and the devotees. He is auspicious for practitioners as well as persons who are perfected. Thus he should somehow come from Vraja. Or he will come to benefit the devatās and Yadus, since he is glorified by the devatas and has unlimited auspiciousness because of his fame.

 

Text 14

taṁ tv adya nūnaṁ mahatāṁ gatiṁ guruṁ

trailokya-kāntaṁ dṛśiman-mahotsavam

rūpaṁ dadhānaṁ śriya īpsitāspadaṁ

drakṣye mamāsann uṣasaḥ su-darśanāḥ

Translation

Today I shall certainly see the Lord who is attainable by great devotees and gives instructions, who is joy to all people having eyes, who is the most beautiful in all the worlds, whom even Lakṣmī desires as her shelter. Now all the mornings of my life have become auspicious.

 

The greatness of his fame has been shown. I will today see that famous person. The word tu is an ornament, meaning ca with the indications previously explained. Or today I will see the teacher, who is the goal of Brahma or the great devotees. He is the means of establishing what is to be proved. After describing in general, particulars are given. He is the most beautiful in the three worlds etc. Mahatām also refers to Nanda others. I will see the Lord who displays (dadhānam) a form which is desired by Lakṣmī.

 

O I will see that form which makes the three worlds beautiful (trailokya-kāntam). By manifesting small parts of his beauty, there is beauty within the three worlds. Or he destroys (antam) the happiness (ka) of the three worlds. On seeing his form, one become detached from happiness of this world. Not only is material happiness given up, but also the happiness of liberation. His beauty gives joy to those who see ātmā (dṛśiman). Now he gives happiness to the devotees. He is desired as the object of experience by the eyes, not just merely seeing him, even by Lakṣmī, worshipped by all devotees. After many nights, the dawns are now auspicious.

 

Text 15

athāvarūḍhaḥ sapadīśayo rathāt

pradhāna-puṁsoś caraṇaṁ sva-labdhaye

dhiyā dhṛtaṁ yogibhir apy ahaṁ dhruvaṁ

namasya ābhyāṁ ca sakhīn vanaukasaḥ

Translation

Then I will at once alight from my chariot and bow down to the lotus feet of Kṛṣṇa and Balarāma, the Supreme Lords, which yogīs contemplate by intense practice in order to attain him. I will also offer my obeisances to the Lords’ cowherd boyfriends and to all the other residents of Vṛndāvana.

 

He develops another desire, being dissatisfied on only seeing the Lord, which is natural for a devotee. “Foot” is in the singular but means two feet. He will offer respects to the feet of both Kṛṣṇa and Balarāma individually. Or he will grab a foot of each brother and offer respects to both simultaneously. I will offer respects (namasye). Present tense expresses the near future.

 

“Lotus feet” indicates that great desire has arisen in him. He now desires to offer respects to his feet only, without considering the Lord’s qualities etc. Yogīs hold those feet in their minds (dhiyā). Instrumental case indicates the locative case. Or the yogīs hold those feet by meditation (dhiyā), or with great attention, not thinking of anything else. Holding in their minds (dhṛtam) means contemplating with concentration. The yogīs is a person in samādhi, or a devotee practicing smaraṇa. I will offer respects to the friends of the two (ābhyām) to attain those friends (sva-labdhaye). Or what to speak of offering respects to the friends of the two (ābhyām) I will offer respects to all the living beings of Vraja. This verse gives more details than the previous verses.

 

Text 16

apy aṅghri-mūle patitasya me vibhuḥ

śirasy adhāsyan nija-hasta-paṅkajam

dattābhayaṁ kāla-bhujāṅga-raṁhasā

prodvejitānāṁ śaraṇaiṣiṇāṁ ṇṛnām

Translation

And when I have fallen at his feet, my master will place his lotus hand upon my head — a hand which destroys fear in all people who are greatly disturbed by the powerful serpent of time and who desire shelter.

Commentary

Because of the appearance of strong bhakti, Akrūra is not satisfied with just offering respects. He desires the touch of the Lord’s hand. That is expressed in two verses. Api means “openly.” When I fall at the base of his feet, my master (vibhuḥ) will place his own lotus hand on my head. That hand is described. Though I will be successful if one of his dear friends puts his hand on my head, will he not place his own hand on my head? Time is a snake because it destroys all beings and acts quickly to accomplish its task without being seen. That hand destroys fear in people who desire protection and are afflicted by the pursuit of the snake of time. The possessive case expresses the dative case (that hand gives fearlessness to all people).

 

Text 17

samarhaṇaṁ yatra nidhāya kauśikas

tathā baliś cāpa jagat-trayendratām

yad vā vihāre vraja-yoṣitāṁ śramaṁ

sparśena saugandhika-gandhy apānudat

Translation

By offering water to that lotus hand, Purandara and Bali earned the status of Indra, and during the pastimes of the rāsa dance, the Lord relieved the gopīs’ fatigue instantly by the touch of his fragrant hand.

 

By offering items of worship to his hand, Bali attained the status of Indra. This refers to the statement balir indro bhaviṣyati: Bali will become Indra. (SB 8.13.12)

 

yatrāṁbu vinyasya balir manojñān avāpa bhogān vasudhā-tala-sthaḥ

 

tathāmaratvaṁ tridaśādhipatvaṁ manvantaraṁ pūrṇam apeta-śatrum

 

When Bali gave water to Kṛṣṇa’s hand he attained all attractive enjoyment on earth. He became free of enemies, lived for a manvantara and attained the post of Indra. Viṣṇu Purāṇa

 

Or by doing the viśvajit sacrifice previously, he attained a post like Indra. By offering the sacrifice to the Lord, offering water and other items is included.

 

The word vā indicates that what was described previously cannot compare to the excellence of his hand touching the gopīs. They were qualified with special prema (vraja-yoṣitām). Vihāra indicates his proclivity for play. He gives special prema to these gopīs. Wiping away their perspiration indicates his skill in love. By his touch he removed all suffering. The fragrance of his hand indicates his supreme attractiveness. The fragrance of his hand is mentioned last to indicate that the gopīs alone directly experienced his fragrance. This is explained in Bhāgavatāmṛta.

 

Or Indra by offering a hundred sacrifices to the Lord attained is lordship over the three worlds. Without offering them, he could not get the result. Bali attained the Lord as his gatekeeper. This shows he controlled the Lord. Or Viśvamitra (kauśikaḥ) by offering food and a weapon mantra to Rāma in his āśrama attained a glorious position of realizing ātmā with some bhakti. Bali offered water on the pretext of giving three steps of land and attained rulership of the three worlds. Two personalities are indicated by the word ca.

 

Text 18

na mayy upaiṣyaty ari-buddhim acyutaḥ

kaṁsasya dūtaḥ prahito ’pi viśva-dṛk

yo ’ntar bahiś cetasa etad īhitaṁ

kṣetra-jña īkṣaty amalena cakṣuṣā

Translation

The infallible, omniscient Lord will not consider me an enemy, even though Kaṁsa has sent me here as his messenger. After all, he is the actual knower of the field of this material body, and with his perfect vision he witnesses, both externally and internally, all the endeavors of the conditioned soul’s heart.

 

Kṛṣṇa has unfailing knowledge and powers (acyutaḥ). Thus he knows everything (viśva-dṛk).

 

Or Akrūra worries that he has no qualification to receive such mercy, since he serves Kaṁsa. To remove that worry he speaks this verse. As the witness, he knows all my actions (etad-īhitam).

 

Or he sees that all my actions arise from Kaṁsa, knower of his kingdom (kṣetra-jñe).

 

Text 19

apy aṅghri-mūle ’vahitaṁ kṛtāñjaliṁ

mām īkṣitā sa-smitam ārdrayā dṛśā

sapady apadhvasta-samasta-kilbiṣo

voḍhā mudaṁ vīta-viśaṅka ūrjitām

Translation

Thus he will cast his smiling, affectionate glance upon me as I remain fixed with joined palms, fallen with respect at his feet. Then all my contamination will at once be dispelled, and I will give up all fears and feel the most intense bliss.

 

All my sins (serving Kaṁsa) or desires for liberation etc. will be destroyed (apadhvasta-samasta-kilbiṣaḥ). All my fears will be removed. Or thinking of receiving mercy, the Lord will not only place his hand on his head, but will cast his smiling glance. This is his further desire. Being attentive, with folded hands, at his feet, perhaps he will glance at me.

 

Text 20

suhṛttamaṁ jñātim ananya-daivataṁ

dorbhyāṁ bṛhadbhyāṁ parirapsyate ’tha mām

ātmā hi tīrthī-kriyate tadaiva me

bandhaś ca karmātmaka ucchvasity ataḥ

Translation

Recognizing me as an intimate friend and relative, Kṛṣṇa will deeply embrace me with his arms, instantly sanctifying my body and diminishing to nil all my material bondage, which is due to karma.

Commentary

Again dissatisfied, Akrūra develops another desire. He will embrace me as the greatest of friends since I have helped Vasudeva, using his arms, huge because of the deep embrace. My body (ātmā) will be made into a holy tīrtha by his embrace, though now I am impure. This is a statement of humility (dainya). The word eva indicates no dependence on others. The bondage of my prārabdha-karma will be destroyed. Or because my body will be capable of purifying others by his touch, my body will become a tīrtha. Not only that, but if others see my body, their karmas will be destroyed.

 

Text 21

labdhvāṅga-saṅgam praṇatam kṛtāñjaliṁ

māṁ vakṣyate ’krūra tatety uruśravāḥ

tadā vayaṁ janma-bhṛto mahīyasā

naivādṛto yo dhig amuṣya janma tat

Translation

Having been embraced by the all-famous Kṛṣṇa, I will humbly stand before him with bowed head and joined palms, and he will address me, “My dear Akrūra.” At that very moment my life’s purpose will be fulfilled. Indeed, the life of anyone whom the Supreme Lord fails to recognize is simply pitiable.

Commentary

Not satisfied he develops another desire. By getting contact with Kṛṣṇa’s body, Akrūra in joy offers respects again. With my hands folded, he will say to me “My dear Akrūra.” Tata is used instead of tāta because Kṛṣṇa will speak with the agitation of prema. He indicates the Lord’s great mercy: the Lord has immense fame because of qualities like his unconditional mercy (uruśravaḥ). My birth will be successful. This indicates that this last desire is the greatest among all of them since by loving words of the Lord one can attain the highest bliss. The desires stated are increasingly greater in succession. He who is not addressed by the Lord has a useless birth. The word eva indicates that if the Lord at some time speaks to him, then his birth will become successful. The word amuṣya (that person) indicates an unseen person situated far from the Lord. It also shows he is greatly disrespected by the Lord. Not being spoken to by the Lord, his birth is useless. Or because he is so low and fallen, he cannot be mentioned. Or, he may be elevated by birth, but still he is useless. Śrīdhara Svāmī calls such a person a “creature.” Being disrespected by the great Lord, he lacks all good qualities. Or, if he is not respected by a great servant of the Lord full of qualities like mercy (mahīyasā), his birth is useless, what to speak of his uselessness if he were disrespected by the Lord full of sweet qualities like mercy.

 

Text 22

na tasya kaścid dayitaḥ suhṛttamo

na cāpriyo dveṣya upekṣya eva vā

tathāpi bhaktān bhajate yathā tathā

sura-drumo yadvad upāśrito ’rtha-daḥ

Translation

The Supreme Lord does not consider a person dear or despised, the object of gratitude, the object of hatred or the object of indifference. All the same, he lovingly reciprocates with his devotees in whatever manner they worship him, just as the trees of heaven fulfill the desires of whoever approaches them.

 

The Lord does not consider a person. He is indifferent. The word vā indicates a side glance. No one is dear since he is equal to all as lord of the universe. Even so, he favors the devotees. He fulfills their desires, but not the desires of others, just as the desire tree, served nicely, gives results. By giving to those who take shelter and not giving to those who do not take shelter there is no discrepancy. There is no fault in the Lord for fulfilling the devotees’ desires. He gives results for bhakti. Or the Lord responds properly (yathā) to the devotees, like the desire tree. Or the Lord responds to the devotee in the appropriate manner (yathā tathā).

 

Or in this world, by friendly service, someone does not become dear to one or by lending assistance or by birth, a person does not become the best friend. The dearest or best friendship which is permanent arises naturally. The Lord also do not become friend or enemy just by a person’s friendly or inimical acts. He becomes to the friend or enemy to please the devotee and benefit everyone.

 

Without showing favorites, he must be indifferent. No, he is not indifferent. Being most merciful he acts for the benefit of all jīvas. The word na is repeated to emphasis his lack of favoritism. He responds to persons who serve him in a friendly manner (bhaktān). He shows affection even to those who may not be dear, who have not shown acts of dearness previously.

 

The desire tree responds when one takes shelter of it and makes a request. Thus the Lord will fulfill my desires though I have taken shelter of Kaṁsa, who should be considered an enemy and though I perform ordinary service only.

 

Or the double negative can indicate a positive. He has beloved and friends, sometimes being treated unaffectionately, sometimes being hated, sometimes being ignored. Is he like the desire tree which gives to the person who simply approaches? No. He responds beyond the simple relationship. Ye yathā mām prapadyante: according to their surrender I respond. (BG 4.11)

 

Is that the meaning? No. How do you respond? As much as all men follow the path of bhakti, I respond. The more worship, the more results.

 

Or you do not have dear ones or friends. This expresses Akrūra’s misery. Without gaining the Lord’s affection his life is unsuccessful. But you do not reject anyone. Everyone is dear to you (na apriyaḥ). You do not hate anyone. You are not indifferent to anyone. “Then how can Kaṁsa be killed? Will my desires not be fulfilled?” You respond to the devotees. By killing Kaṁsa you fulfill the desires of the devotees and not others.

 

Or do you not have great devotees (dayitaḥ) or close friends? Yes, you do. Great devotees in Vaikuṇṭha are Garuḍa and others and in Gokula, Śrīdāmā, Rādhā and others. Great friends are Kaśyapa or Nanda and others. He will not consider my worship, which is slight and filled with material desire. I am not dear to him (apriyaḥ), because of my association with Kaṁsa. Still he responds to the devotees, even if they have bad association. He is attracted to the devotion. An example is given of attaining results by worship: the desire tree. Thus though I have bad association, by my impure worship, he will be merciful to me.

 

Text 23

kiṁ cāgrajo māvanataṁ yadūttamaḥ

smayan pariṣvajya gṛhītam añjalau

gṛhaṁ praveṣyāpta-samasta-satkṛtaṁ

samprakṣyate kaṁsa-kṛtaṁ sva-bandhuṣu

Translation

Kṛṣṇa’s elder brother, the foremost of the Yadus, will grasp my joined hands while I am still standing with my head bowed, and after embracing me he will take me to his house. There he will honor me with all items of welcome and inquire from me about how Kaṁsa has been treating his family members.

 

He expresses his desire for the mercy of Balarāma, who is clearly his relative, the son of Vasudeva, for he thinks of Kṛṣṇa as the son of Nanda. It would be impossible for him to get Kṛṣṇa’s mercy, since he is most attached to the cowherds and gopīs. Vā (instead of ca) indicates that Kṛṣṇa’s mercy is most difficult to obtain. Since Balarāma is elder (agajaḥ) if he gives mercy, then Kṛṣṇa will follow his example as a younger brother. I will bow down with attention. Balarāma was famous as the son of Vasudeva (yadūttamaḥ). He will be smiling, because he is pleased in his mind. As an elder brother he will welcome Akrūra to the house as a guest. We will ask what Kaṁsa has done to Vasudeva and other relatives since he is the best of the Yadus. Consulting with him, I will be able to bring Kṛṣṇa from there to Mathurā.

 

Text 24

śrī-śuka uvāca

iti sañcintayan kṛṣṇaṁ śvaphalka-tanayo ’dhvani

rathena gokulaṁ prāptaḥ sūryaś cāsta-giriṁ nṛpa

Translation

Śukadeva Gosvāmī continued: My dear King, while the son of Śvaphalka, traveling on the road, thus meditated deeply on Kṛṣṇa, he reached Gokula as the sun came to Sunset Mountain.

 

Since Akrūra was the son of a sage (śvaphalka tanayaḥ), it was suitable that he thought in this way. Or his name is not mentioned because he was doing this job of taking Kṛṣṇa away. He rode in the chariot, or he went with the chariot, which was for Kṛṣṇa to ride. It would not be proper from him to enter Vraja riding the chariot. The sun was setting. Athāstaṁ gacchati tadā manda-raśmau divākare: the sun was setting and had gentle rays. Hari-vaṁśa Kiṁcit sūrye vijājati: the sun was slightly shining. Viṣṇu Purāṇa

 

Though going from Mathurā to the northwest for thirteen krośas one comes to the edge of Vraja, to Nanda’s house and Nandīśvara by noon, he arrived in the evening since that was auspicious.

 

Or he went slowly because he was absorbed in thinking, and did not hurry the horses. O king! Śukadeva comforts the lamenting king. Or he himself exclaims in sorrow.

 

Text 25

padāni tasyākhila-loka-pāla-

kirīṭa-juṣṭāmala-pāda-reṇoḥ

dadarśa goṣṭhe kṣiti-kautukāni

vilakṣitāny abja-yavāṅkuśādyaiḥ

Translation

In the cowherd pasture Akrūra saw the footprints of those feet whose pure dust the rulers of all the planets in the universe hold on their crowns. Those extraordinary footprints of the Lord, distinguished by such marks as the lotus, barleycorn and elephant goad, made the earth joyful.

 

He saw Kṛṣṇa’s footprints in the pasture nearby, outside of Vraja. Soon Kṛṣṇa would leave the forst and enter the cow pastures of the village. He had a rare opportunity. He saw the beautiful or pure (amala) dust, devoid of even the desire for liberation, which the rulers hold on their crowns for that very reason. They see him from far off and offer respects with great devotion.

 

“Since he was seated on the chariot how could he see Kṛṣṇa’s foot prints in the evening, when Gokula was getting dark, since those footprints were mixed with the foot prints of many cowherds?” Those footprints made the earth joyful (kṣiti-kautukam). The earth kept those foot prints explicitly as her ornaments and they spontaneously manifested to the eyes of the devotees.

 

“How did he recognize them as the Lord’s foot prints?” They were specially marked or appeared extraordinary (vilakṣaṇāni) with the lotus and goad. Ādya means the flag, thunderbolt and other symbols.

 

Or Brahmā, the protector of all the people, holds the foot dust to his crown, after having received Kṛṣṇa’s mercy.

dṛṣṭvā tvareṇa nija-dhoraṇato ’vatīrya

pṛthvyāṁ vapuḥ kanaka-daṇḍam ivābhipātya

spṛṣṭvā catur-mukuṭa-koṭibhir aṅghri-yugmaṁ

natvā mud-aśru-sujalair akṛtābhiṣekam

 

After seeing this, Brahmā hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Kṛṣṇa with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Kṛṣṇa with his tears of joy. SB 10.13.62

 

Or he saw the pure dust that Brahmā, Śiva and others hold on their crowns. Somehow they obtain it, and worship it. It is most rare. He directly saw the footprints made of that dust. He was more fortunate than the devatās.

 

Text 26

tad-darśanāhlāda-vivṛddha-sambhramaḥ

premṇordhva-romāśru-kalākulekṣaṇaḥ

rathād avaskandya sa teṣv aceṣṭata

prabhor amūny aṅghri-rajāṁsy aho iti

Translation

Increasingly agitated by ecstasy at seeing the Lord’s footprints, his bodily hairs standing on end because of his pure love, and his eyes filled with tears, Akrūra jumped down from his chariot and began rolling about among those footprints, exclaiming, “Ah, this is the dust from my master’s feet!”

Commentary

He was in a state of agitation (sambhramaḥ) in which he could not carry out necessary inquiry. Thus he rolled among the foot prints. The phrase “out of prema” should be repeated for all the phrases. Because of prema he was agitated with joy, because of prema his eyes filled with tears and because of prema he rolled in the foot prints. The word aho expresses the rareness of seeing those foot prints. The word iti indicates that the whole last line was what Akrūra said.

 

Text 27

dehaṁ-bhṛtām iyān artho hitvā dambhaṁ bhiyaṁ śucam

sandeśād yo harer liṅga- darśana-śravaṇādibhiḥ

Translation

The very goal of life for all embodied beings is this ecstasy, which Akrūra experienced when, upon receiving Kaṁsa’s order, he put aside all pride, fear and lamentation and absorbed himself in seeing, hearing, and describing the things that reminded him of Kṛṣṇa.

 

In relating how Akrūra rolled in the foot dust, Śukadeva praises Akrūra because of his intense bhakti. This is the goal for those having bodies. Otherwise the body is useless. “He put aside all pride, fear and lamentation.” This is a general description. In prema, such qualities are not actually present. Dambha means falsity. Lamentation is caused by separation from things one treasures. One experiences fear because of wicked people. If these are present, he could not roll on the ground. Thus it says that he gave these up. Or it is meant as an instruction. Giving up is recommended because of the wealth of prema.

 

Hareḥ means “of he who attracts the mind.” He absorbed himself in hearing, seeing and the symbols (liṅga). Remembering and chanting are also included and also serving as a messenger (sandeśāt).

 

Or the goal of the living entities is rolling on the earth in prema (iyān). What was his verbal service? It is chanting such as verse 26. Liṅga can also mean the deity form. Chanting however is the main process since he was filled with prema. Later, he mounted the chariot to bring it into Gokula. In verse 34 it is described that he then dismounted the chariot.

Texts 28–33

dadarśa kṛṣṇaṁ rāmaṁ ca vraje go-dohanaṁ gatau

pīta-nīlāmbara-dharau śarad-amburahekṣaṇau

kiśorau śyāmala-śvetau śrī-niketau bṛhad-bhujau

su-mukhau sundara-varau bala-dvirada-vikramau

dhvaja-vajrāṅkuśāmbhojaiś cihnitair aṅghribhir vrajam

śobhayantau mahātmānau sānukrośa-smitekṣaṇau

udāra-rucira-krīḍau sragviṇau vana-mālinau

puṇya-gandhānuliptāṅgau snātau viraja-vāsasau

pradhāna-puruṣāv ādyau jagad-dhetū jagat-patī

avatīrṇau jagaty-arthe svāṁśena bala-keśavau

diśo vitimirā rājan kurvāṇau prabhayā svayā

yathā mārakataḥ śailo raupyaś ca kanakācitau

Translation

Akrūra then saw Kṛṣṇa and Balarāma in the village of Vraja, going to milk the cows. Kṛṣṇa wore yellow garments, Balarāma blue, and their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other’s was white. With their fine-featured faces they were the most beautiful of all persons. As they walked with the gait of young elephants, glancing about with compassionate smiles, those two exalted personalities beautified the cow pasture with the impressions of their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with short and long flower garlands, anointed with auspicious, fragrant substances. They were freshly bathed and dressed in spotless cloth. They were the primeval Lords, the masters and original causes of the universes, Keśava and Balarāma who had for the welfare of the earth now descended with their expansions. O King Parīkṣit, they resembled two gold-bedecked mountains, one of emerald and the other of silver. With their effulgence they dispelled the sky’s darkness in all directions.

 

Kṛṣṇa is mentioned first, since he had special devotion to him or because of Kṛṣṇa special powers, he noticed him first. The two boys were going to milk the cows in the place where the cows lived, in Vraja. He saw them among the cows.

 

sa dadarśa tadā tatra kṛṣṇam ādohane gavām

 

vatsa-madhyāgataṁ phullanīlotpala-dala-cchavim

 

Akrūra saw Kṛṣṇa with complexion of a blossoming blue lotus amidst the calves at the place for milking the cows. Viṣṇu Purāṇa

 

praviśann eva ca dvāri dadarśādohane gavām

 

vatsa-madhye sthitaṁ kṛṣṇaṁ savatsam iva govṛṣam

 

Entering the gate Akrūra saw Kṛṣṇa amongst the calves, like a bull with calves, at the place for milking the cows. Hari-vaṁśa

 

He mixed with the calves, like cowherds milking cows mixing with the calves. The two boys are then described in five and a half verses. After seeing details are described as he got closer. He saw Kṛṣṇa’s yellow cloth. This is representative of other things he saw such as ornaments. Those are described later in verse 33. Their eyes were like autumn rain clouds. This represents other aspects of his beauty also. They were of kaiśora age, with black and white complexions. They were the abodes of various types of glory such as beauty. They had huge arms, showing their heroic stature. They had beautiful faces, showing their attractiveness.

 

Or they had the abodes of Lakṣmī on their chests. They had the best arms and faces. Other features are also beautiful (sundarau). Like young elephants (being of kaiśora age) they were valorous. Their valorous carriage indicate they were also proud. Vikrama also indicates their gait. They moved like young elephants.

 

They made Vraja beautiful by the marks on their feet. Or they made Vraja beautiful by their feet with marks. Plural of “feet” means four feet. They wandered about here and there at will, making marks everywhere. Another version has maṇḍayantau. Since they were going to milk the cows, they made marks.

 

Tuṅga-rakta-nakhaṁ padbhyāṁ dharaṇyāṁ supratiṣṭitam

 

There were clear marks on the earth made by their feet. Viṣṇu Purāṇa

 

Bhuvi padbhyāṁ vyavasthitaḥ

 

There marks made by his feet on the ground. Hari-vaṁśa

 

They were endowed with all qualities (mahaṭmānau). Their main quality is mercy (anukrośa).  This also indicates their sweetness.

 

They played (milking the cows, playing the flute etc.) attractively, bestowing all desires, or in an extraordinary way (udāra). They were decorated with jewel garlands or with flower garlands on their heads (sragvinau) or with garlands reaching their feet. Their limbs were smeared with sandalwood mixed with kuṁkuma, drawn in patterns, in various colors like yellow and blue. They had been bathed by their mothers to remove the cow dust. They wore dust free cloth (viraja-vāsasau). The ending on viraja is like the usage in arthāḥ pāda-rajopamāḥ.

 

Their greatness is described. They are appear as one bhagavān in two forms (svāṁsena). Thus the dual ending is used in all these verses. They are both lords of the universe (jagat-patī). They can thus remove the burden of the earth. Their names are Balarāma and Keśava. Balādhikyād balaṁ viduḥ: he will be known as bala because of his great strength. (SB 10.8.12) Keśava means he who killed Keśī. Balarāma is mentioned first because he appeared first. They appeared in order to spread prema in the universe (jagaty arthe). They appeared together with portions of their associates (svāṁśena). Aṁśas can mean Śrīdāmā and others. Dual ending is used to show that they are both avatāras as explained in First Canto, Third Chapter.

 

How could he see all these details from his chariot far away? They revealed everything through their natural effulgence. They were most effulgent. O king! Śukadeva calls out in astonishment at Akrūra’s good fortune. Or rājan can be connected the second line. They shone (rājan) like emerald and silver mountains decorated with gold. The example is incomplete without an element of similarity (shining). The mountains are in the singular, but kanakācitau (decorated with gold) is in the dual case to complete the analogy. They are compared to mountains because they were huge in size. Parvata-pravarākṛtiḥ: he had a form like the best mountain. (Hari-vaṁśa) prāṁśum uttūṅgavāhvaṁsam: he was tall with thick arms and shoulders. By their nature, they could thus defeat all others. Or they could not be surpassed, like mountains. Or they only appeared like this in order to kill Kaṁśa. Otherwise the women of Mathurā could not say that their limbs were soft. (SB 10.44.8) One should not say that the two appeared soft to the women of Mathurā because of their intense affection, for one does not find that they were actually huge in form anywhere else. This would also act as an obstacle to playing in Vraja.

 

Text 34

rathāt tūrṇam avaplutya so ’krūraḥ sneha-vihvalaḥ

papāta caraṇopānte daṇḍa-vad rāma-kṛṣṇayoḥ

Translation

Akrūra, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Kṛṣṇa and Balarāma like a rod.

 

He who for a long time desired to see the two boys in Gokula or he who had developed many desires (saḥ) fell on the ground somewhat near their feet, without consideration of rules, because he was confused by prema. Balarāma is mentioned first because Balarāma as the eldest was situated in front when they came forward to meet Akrūra.

 

Text 35

bhagavad-darśanāhlāda- bāṣpa-paryākulekṣaṇaḥ

pulakācitāṅga autkaṇṭhyāt svākhyāne nāśakan nṛpa

Translation

The joy of seeing the Supreme Lord flooded Akrūra’s eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King.

 

The cause of only offering respects on the ground because of intense prema is described. This indicates the extent of his prema. He had profuse tears in his eyes so that he could not see. His hairs stood on end profusely because of the lack of control produced by prema. He could not speak, what to speak of offering respects properly. Hi means certainly. O king! This expresses Akrūra’s good fortune or he comforts Parīkṣit who is overcome with prema on hearing of Akrūra’s great prema.

 

Text 36

bhagavāṁs tam abhipretya rathāṅgāṅkita-pāṇinā

parirebhe ’bhyupākṛṣya prītaḥ praṇata-vatsalaḥ

Translation

Recognizing Akrūra, Kṛṣṇa drew him close with his hand, which bears the sign of the chariot wheel, and then embraced him. Kṛṣṇa felt pleased, for he is affectionate toward his surrendered devotees.

 

Kṛṣna was omniscient and full of mercy (bhagavān). His hand marked with the wheel indicates Kṛṣṇa’s great ability.

 

so 'pyenaṁ dhvaja-vajrābja-kṛta-cihnena pāṇinā

 

saṁspṛśyākṛṣya ca prītya sugāḍhaṁ pariṣasvaje

 

Kṛṣṇa touched Akrūra with his hand marked with the flag, thunderbolt and lotus, pulled him towards him and deeply embraced him with affection. Viṣṇu Purāṇa

 

Being pleased, Kṛṣṇa embraced him, because he was pleased with his surrender (praṇata-vatsalaḥ), not with his motive in coming to Vraja. This was the reason he embraced him, though he had fallen on the ground. Or knowing Akrūra’s desires, he was pleased and thus embraced him.

Texts 37–38

saṅkarṣaṇaś ca praṇatam upaguhya mahā-manāḥ

gṛhītvā pāṇinā pāṇī anayat sānujo gṛham

pṛṣṭvātha sv-āgataṁ tasmai nivedya ca varāsanam

prakṣālya vidhi-vat pādau madhu-parkārhaṇam āharat

Translation

As Akrūra stood with his head bowed, Balarāma grasped his joined hands, and then Balarāma took him to Nanda’s house in the company of Kṛṣṇa. After inquiring from Akrūra whether his trip had been comfortable, Balarāma offered him a first-class seat, bathed his feet in accordance with the injunctions of scripture and respectfully served him madhuparka.

 

The name Saṅkarṣaṇa identifies Balarāma as a Yadu, though he was living as a cowherd. Yadūnām apṛthag bhāvāt: he was non-different from the Yadus. (SB 10.8.12) Or the name indicates that he attracted everyone, like Kṛṣṇa. He had previously offered respects to Kṛṣṇa. Or he again offered respects separately to Balarāma. Balarāma was generous (mahāmanā) because he received Akrūra properly as a guest. Or Kṛṣṇa had become helpless out of affection for his devotee and Nanda and others were within the house, as if filled with grief (at the impeding separation). Balarāma then thought, “Today there is no one except me to welcome him.”  Or he welcomed Akrūra in order to hide the fact that he would cause great suffering Vraja by taking Kṛṣṇa away. Kṛṣṇa was in a secondary position (sānujaḥ) or could not lead Akrūra to the house because of his prema. He led him to Nanda’s house — where Yaśodā and Rohiṇī were also staying.

 

After bringing Akrūra to the house Balarāma offered him an excellent seat made of gems. He washed his feet and offered madhuparka according to the rules. The phrase “according to the rules” should be added to all the items he offered. The rules are well known in the smṛtis.

 

Text 39

nivedya gāṁ cātithaye saṁvāhya śrāntam āḍṛtaḥ

annaṁ bahu-guṇaṁ medhyaṁ śraddhayopāharad vibhuḥ

Translation

The almighty Balarāma, in devotion, presented Akrūra with the gift of a cow, massaged his feet to relieve him of fatigue and then with great respect and faith fed him suitably prepared food of various fine tastes.

 

Balarāma massanged Akrūra’s feet. Why did Akrūra allow this? Balarāma was devoted. He acted hospitably (ātithye). AKrūra tolerated because of Balarāma’s affection. He offered him pure (medhyam) tasty food. This was mainly milk products. Balarāma sat close to him, and personally served him (upāharat), asking him to eat more, serving him eagerly with sweet words (śraddhayā). Balarāma was competent to do all of this (vibhuḥ). He did everything perfectly.

 

Text 40

tasmai bhuktavate prītyā rāmaḥ parama-dharma-vit

makha-vāsair gandha-mālyaiḥ parāṁ prītiṁ vyadhāt punaḥ

Translation

When Akrūra had eaten to his satisfaction, Balarāma, the knower of devotion, offered him aromatic herbs for sweetening his mouth, along with fragrances and flower garlands for his great satisfaction.

Commentary

The dative case is used instead of the possessive case in tasmai bhuktavate (when he had eaten). Balarāma was the knower of vaiṣṇava-dharma, how to treat devotees. He knew how to welcome the devotees. It was the Dvādaśī, time for breaking the fast, and especially Vaiṣṇavas should be properly respected at that time. Balarāma acted to teach the common people. He made Akrūra pleased. That day was Dvādaśī and in two days it would be Caturdaśī, the day for worshipping Śiva and the day that Kaṁsa would die. Out of eagerness to see the Lord, Akrūra had not broken the Ekādaśī fast. According to the rule one cannot break the fast in the evening. This rule was overlooked because he took his meal directly in the house of the Lord.

 

Text 41

papraccha sat-kṛtaṁ nandaḥ kathaṁ stha niranugrahe

kaṁse jīvati dāśārha sauna-pālā ivāvayaḥ

Translation

Nanda Mahārāja asked Akrūra, who had been welcomed by Balarāma: O descendant of Daśārha, how are all of you maintaining yourselves while that merciless Kaṁsa remains alive? You are just like sheep under the care of a butcher.

 

After Akrūra had been welcomed by Balarāma, Nanda inquired from him. O descendant of Daśārha! By this, Nanda hints that Akrūra must be fearful, since Kaṁsa had hatred for the Yadu dynasty. Śauna means a killer of animals, derived from śunā (killing). As long as he lives the sheep will be inevitably killed. Similarly as long as Kaṁsa lives your lives will not be safe. The example indicates that because the Yadus are not strong, Kaṁsa can easily kill them. Kaṁsa is without mercy. He is crueler than the killer of animals, since he will kill the Yadus. Therefore he should be killed.

 

Text 42

yo ’vadhīt sva-svasus tokān krośantyā asu-tṛp khalaḥ

kiṁ nu svit tat-prajānāṁ vaḥ kuśalaṁ vimṛśāmahe

Translation

That cruel, self-serving Kaṁsa murdered the infants of his own sister in her presence, even as she cried in anguish. Can we imagine how much well-being those dependent on him have?

Commentary

Nanda calls Devakī Kaṁsa’s sister, because of their close relationship.[17] It was not proper to kill the sons of one’s sister. And they were also small children, just born. And she cried in grief as he did this. This shows Kaṁsa’s great cruelty and Devakī’s great sorrow. And this was only so that Kaṁsa could protect his own body (asu-tṛp). And these children were innocent. Since Kaṁsa made false accusations he was a crafty person. How much well-being do persons who are dependent on him (prajānām) have? Nu indicates calling attention. Svit indicates conjecture. Kim kuśalam means “how much well-being.”

 

Text 43

itthaṁ sūnṛtayā vācā nandena su-sabhājitaḥ

akrūraḥ paripṛṣṭena jahāv adhva-pariśramam

Translation

Honored by Nanda Mahārāja with these true and pleasing words of inquiry, Akrūra forgot the fatigue of his journey.

 

He who was a family member harassed by Kaṁsa (saḥ) or who was afraid because of offenses of taking the Lord from Vraja, forgot his fatigue of saṁsāra (what to speak of the road’s fatigue). Instead of saḥ su-bhājitaḥ (well respected) is also found. He gave up fatigue because of Nanda’s questions or he gave up fatigue because of Nanda who was questioned by Akrūra about his health since devotees inquire from each other about their health.

 

Chapter Thirty-nine

Text 1

śrī-śuka uvāca

sukhopaviṣṭaḥ paryaṅke rama-kṛṣṇoru-mānitaḥ

lebhe manorathān sarvān pathi yān sa cakāra ha

Translation

Śukadeva Gosvāmī said: Having been honored so much by Balarāma and Kṛṣṇa, Akrūra, seated comfortably on a couch, felt that all the desires he had contemplated on the road were now fulfilled.

 

He who inspires me to explain the pastimes which immediately throws the whole world into an ocean of suffering is my goal.

 

He was sitting comfortably on a couch. This shows that he was welcomed properly, for till that time he was welcomed as a guest. Being respected by Kṛṣṇa and Balarāma, his desires were fulfilled since the two had embraced him. He received even more than he had desired (uru). Bhagavāṁs tam abhipretya: Kṛṣṇa drew him close. (SB 10.38.36) In verse 4 Kṛṣṇa addresses him as “uncle.” What he desired Balaṛāma to ask was asked by Kṛṣṇa himself.

 

Or after sitting comfortably, he was further respected by offerings of cloth and ornaments by the two boys. Balarāma is mentioned first because he was most prominent in respecting Akrūra. Ha indicates joy or means “clearly.”

 

Text 2

kim alabhyaṁ bhagavati prasanne śrī-niketane

tathāpi tat-parā rājan na hi vāñchanti kiñcana

Translation

My dear King, what is unattainable for one who has satisfied the Supreme Lord, the shelter of the goddess of fortune? Even so, those who are dedicated to his devotional service never want anything from him.

 

By having his desire fulfilled to take Kṛṣṇa from Gokula, the people of Vraja developed hatred for him. What cannot be obtained by satisfying the Lord, the abode of Mahālakṣmī, endowed with all types of wealth and good qualities, who manifests unlimited powers (bhagavati)? Everything — material, siddhis, liberation and bhakti can be easily attained. What was astonishing if he attained what he desired by entering the Lord’s house and being welcomed? But those who are dedicated to the Lord do not desire anything besides the Lord. Desire for enjoyment or for independence with many desires would destroy the dedication. Na abhivāñchanti (instead of na hi vāñchanti) means “they do not desire at all.” Or they do not desire because they fear destruction of their dedication. O king! You understand this.

 

Or “Why did Akrūra not desire the destruction of evil Kaṁsa who harmed the Yadu dynasty? That would be fulfilled at this time.” One who has satisfied the Lord attains everything. The Lord’s chest is the abode of Lakṣmī. He is controlled by his devotees. Since nothing is unobtainable, he will be immediately killed by the Lord’s power. Thus the devotees do not desire anything except the Lord. They do not even desire to see the Lord since they only desire to dedicate themselves to him. Or the Lord, since he knows their dedication, gives them spiritual happiness, rare, even though they do not desire it.

 

Or “Why did the Lord embrace Akrūra, when it is rare even for Lakṣmī?” This verse answers. He is the abode of all beauty. Or he is served by Lakṣmī, who does great austerities. He is the supreme object of service. He was pleased. Therefore those who are completely dedicated receive in the same manner (tathā). They desire (na vāñchanti kiṁca na) to satisfy the Lord. This desire arises in them by dedicating themselves to him.

 

Text 3

sāyantanāśanaṁ kṛtvā bhagavān devakī-sutaḥ

suhṛtsu vṛttaṁ kaṁsasya papracchānyac cikīrṣitam

Translation

After the evening meal, Kṛṣṇa, the son of Devakī, asked Akrūra how Kaṁsa was treating their dear relatives and friends and what the King was planning to do.

 

Kṛṣṇa took his evening meal. Eating twice on Dvādaśī is not against the rules for a person who has not taken upanāyanam (sacred thread). After becoming a brahmācārī the rule applies. Aṣṭavarṣādhiko bālaḥ: the rules apply to a child above eight years. And the rules apply mainly to brāhmaṇas, since they take upanāyanam when eight years of age.

 

He asked how Kaṁsa was treating the Yadus, since he was born of Devakī, and was dedicated to helping devotees (bhagavān). Or generally he wanted to help because they were friends. He asked what else Kaṁsa was planning at the moment. By asking these questions he showed Kaṁsa’s fault in causing affliction, and showed his affection for his mother and devotees in general. Or the Lord, though omniscient (bhagavān), asked. Why? He was the son of Devakī. This shows he was performing human pastimes.

 

Text 4

śrī-bhagavān uvāca

tāta saumyāgataḥ kaccit sv-āgataṁ bhadram astu vaḥ

api sva-jñāti-bandhūnām anamīvam anāmayam

Translation

The Supreme Lord said: My dear, gentle Uncle Akrūra was your trip here comfortable? May all good fortune be yours. Are our well-wishing friends and our relatives, both close and distant, happy and in good health?

Commentary

Since he was a paternal uncle, Kṛṣṇa addresses him like a father (tāta). O gentle one (saumya), possessing good qualities! Both names indicate great respect. The plural verb āgatāḥ (you came) and plural pronoun vaḥ (you) also indicate respect. Another version has āgatah in the singular. May you have auspiciousness. The question and the blessing are according to proper conduct but are also meant to pacify Akrūra, who has come with feeling of lowliness. Are you free of sorrow and ill health? These two are general and particular questions about lack of suffering. Or, his coming was actually impossible. Kṛṣṇa satisfies him by being joyful that he could succeed. This will be expressed also in verse 7 where he says “By good fortune you have come”. In this verse he says “Having you come here in comfort (svāgatam kāccit āgataḥ)?”

 

Text 5

kiṁ nu naḥ kuśalaṁ pṛcche edhamāne kulāmaye

kaṁse mātula-nāmnāṅga svānāṁ nas tat-prajāsu ca

Translation

But, my dear Akrūra, as long as Kaṁsa — that disease of our family who goes by the name “maternal uncle” — is still prospering, why should I even bother to ask about the well-being of our family members and his other subjects?

Commentary

Kṛṣṇa asked if Akrūra was free of disease. Here he reveals the meaning of the question, by stating the Kaṁsa is the disease in the family. When Kaṁsa stops his persecution, Akrūra will be free of disease. He is a maternal uncle in name only since he is actually a disease. He has appeared to create problems within the family, not from outside. It is not a disease afflicting one person, but the whole dynasty. Therefore he should be destroyed. Until this time he was not noticed because he went by the name of “uncle.” Why ask about our family or his subjects (tat-prajāsu)? Or why ask about his followers who are like his younger brothers (tat-prajāsu), who are also prospering?

 

Text 6

aho asmad abhūd bhūri pitror vṛjinam āryayoḥ

yad-dhetoḥ putra-maraṇaṁ yad-dhetor bandhanaṁ tayoḥ

Translation

Just see how much suffering I have caused my offenseless parents! Because of me, their sons were killed and they themselves imprisoned.

 

e remembered the suffering of his parents, with himself as the cause and repents. Aho indicates lamentation. Plural is used to indicate Balarāma and others or to respect those to whom he caused suffering. Yaddhetoḥ is repeated to indicate that he was the sole cause. I am the cause. This gives a reason for going to Mathurā and giving relief to Akrūra.

 

Text 7

diṣṭyādya darśanaṁ svānāṁ mahyaṁ vaḥ saumya kāṅkṣitam

sañjātaṁ varṇyatāṁ tāta tavāgamana-kāraṇam

Translation

By good fortune the desire of our relatives to see me has been fulfileld. O gentle uncle, please tell us why you have come.

 

“If you knew your parents were suffering, why did you stay indifferent for so long?” I could not go unless urged by some relative. He first pacifies Akrūra who actually had the desire to take Kṛṣṇa to kill Kaṁsa. Vaḥ in the plural indicates respect. O gentle one, Akrūra (same meaning)! This is uttered with respect. He does not say his name directly. Or it indicates his gentle nature. He also addresses him as uncle (tāta). Because I respect you, everything will be accomplished.

 

Text 8

śrī-śuka uvāca

pṛṣṭo bhagavatā sarvaṁ varṇayām āsa mādhavaḥ

vairānubandhaṁ yaduṣu vasudeva-vadhodyamam

Translation

Śukadeva Gosvāmī said: In response to the Supreme Lord’s request, Akrūra, the descendant of Madhu, described the whole situation, including Kaṁsa’s enmity toward the Yadus and his attempt to murder Vasudeva.

 

Asked by the Lord, Akrūra related in summary the many events in two verses. In the description he shows the present condition and does not hide the truth. He spoke this to the Lord who displays his unlimited qualities to the dedicated devotees.

 

Akrūra was born in the dynasty of Madhu and was thus allies with Kṛṣṇa. Like the bee which takes the honey, Akrūra spoke a little here and there, which was the essence. Kaṁsa began to act inimical to the Yadus in general (anubandham) or acted constantly against them. He was eager to kill Vasudeva. He does not mention Kaṁsa’s name, since one should not utter anything inauspicious.

 

Text 9

yat-sandeśo yad-arthaṁ vā dūtaḥ sampreṣitaḥ svayam

yad uktaṁ nāradenāsya sva-janmānakadundubheḥ

Translation

Akrūra relayed the message he had been sent to deliver. He also described Kaṁsa’s real intentions and how Nārada had informed Kaṁsa that Kṛṣṇa had been born as the son of Vasudeva.

 

Svayam means Akrūra. “Why did you wait so long and only now have come?” He related Nārada’s words. He explained his intention to take Kṛṣṇa along with his father and brother to Mathurā from Gokula (yad-artham) and what Kaṁsa had told him. Śukadeva does not give details of these talks out of his pain. Hari-vaṁsa gives more details.

 

śvaḥ purīṁ mathurāṁ tāta gamiṣyāmaḥ sukhāya vai //

yāsyanti ca vrajāḥ sarve sagokula-parigrahāḥ /

kaṁsājñayā samucitaṁ karam ādāya vārṣikam //

samṛddhas tasya kaṁsasya bhaviṣyati dhanurmahaḥ /

taṁ drakṣyatha samṛddhaṁ ca svajanaṁ ca sameṣyatha //

pitaraṁ vasudevaṁ ca satataṁ duḥkha-bhājanam /

dīnaṁ putra-vadhaśrāntaṁ yuvām atha sameṣyathaḥ //

satataṁ pīḍyamānaṁ ca kaṁsenāśubha-buddhinā /

daśānte śoṣitaṁ vṛddhaṁ duḥkhaiḥ śithilatāṁ gatam //

kaṁsasya ca bhayāt trastaṁ bhavadbhyāṁ ca vinākṛtam /

dahyamānaṁ divā rātrau sotkaṇṭhenāntarātmanā //

tāṁ ca drakṣyāmi govinda putrair amṛdita-stanīm /

devakīṁ deva-saṁkāśāṁ sidantīṁ vihata-prabhām //

putraśokena śuṣyantīṁ tvad darśana-parāyaṇām /

viyoga-śoka-saṁtaptāṁ vivatsām iva saurabhīm //

upaplutekṣaṇāṁ nityaṁ nityaṁ malina-vāsasam /

svarbhānu-vadana-grastāṁ śaśāṇkasya prabhām iva //

tvad-darśana-parāṁ nityaṁ tavāgamana-kāṇkṣiṇīm /

tvat-pravṛttena śokena sīdantīṁ vai tapasvinīm //

tatprabheṣv akuśalāṁ tvayā bālye viyojitām /

Arūpajñāṁ tava vibho vaktrasyāsyendu-varcasaḥ //

yadi tvāṁ janayitvā sā kliśyate kṛṣṇa devakī /

apatyārtho nu kas tasyā varaṁ hy evānapatyatā //

tvaṁ tu śakra-samaḥ putro yasyās tvat-sadṛśo guṇaiḥ /

pareṣām apy abhayado na sā śocitum arhati //

vṛddhau tavāmbāpitarau para-bhṛtyatvam āgatau /

bharstyete tvat-kṛte tena kaṁsenāśubha-buddhinā //

yadi te devakī mānyā pṛthivīvātma-dhāriṇī /

tāṁ śoka-salile magnām uttārayitum arhasi //

taṁ ca vṛddhaṁ priyasutaṁ vasudevaṁ sukhocitam /

 

putra-yogena saṁyojya kṛṣṇa dharmam avāpsyasi

 

yathā nāgaḥ sudurvṛtto damito yamunā-hrade /

vipulaś ca dhṛtaḥ śailo yathā vai bhū-dharas tvayā //

darpotsikaś ca balavān ariṣṭo vinipātitaḥ /

para-prāṇa-haraḥ keśī duṣṭātmā ca hatas tvayā //

etenaiva prayatnena vṛddhāv uddhṛtya duḥkhitau /

yathā dharmam avāpnoṣi tat kṛṣṇa paricintyatām //

nirbhartsyamāno yair dṛṣṭaḥ pitā te kṛṣṇa saṁsadi /

te sarve cakrur aśrūṇi netrair duḥkhānvitā bhṛśam //

garbhāv akṛntanādīni duḥkhāni ca bahūny api /

mātā te devakī kṛṣṇa kaṁsasya sahate 'vaśā //

 

We will go happily to Mathurā tomorrow. All the people of Vraja will go along with their families, taking the yearly tax as ordered by Kaṁsa. The festival of the great bow of Kaṁsa will be held. You will see the prosperity and meet your relatives. You will meet Vasudeva, your father, always grieving and miserable, exhausted because his sons were killed. He is always in pain, thinking of Kaṁsa’s evil. He has aged, is dried up, with limp body, and is almost dead. He is fearful of Kaṁsa, and burns day and night, internally and externally, out of longing in separation from you and Balarāma. O Govinda! You will see Devakī, her breasts unsucked by sons. She is depressed, like a devatā without effulgence, dried up because of lamentation for her sons. She depends on seeing you. She is afflicted with lamentation in separation from you, like a cow without her calf. Her eyes are continually filled with tears. Her clothing is soiled. She resembles the moon devoured by Rāhu. She longs to see you, and desires your coming at all times. Depressed because of lamentation for you, she has become austere. She has lost all power because of being separated from you when you were a baby. O Lord! She does not know the effulgence of your moon-like face. O Kṛṣṇa! Having given birth to you, if she suffers, what is the purpose of having a son? It is better she had no children. There is only suffering for women without sons. You are her son equal to Indra, with qualities similar to him. You should give fearlessness to others. She should not lament. Your elderly parents have become subservient to others. For you, they endure chastisement from evil-minded Kaṁsa. Since Devakī, tolerant like the earth, respects you, you must deliver her, for she is inundated in the ocean of suffering. O Kṛṣṇa! You must be reunited with elderly Vasudeva, affectionate for you, and attain dharma. Just as you subdued the wicked snake in the lake of the Yamunā, just as you held up the huge mountain as if holding up the earth, so you killed strong, proud Ariṣṭa and evil, murderous Keśī. O Kṛṣṇa! You should deliver your parents with care, and attain dharma. Think of this. Those who saw your father scolded by Kaṁsa in the assembly became filled with grief and shed tears. Your mother Devakī, dependent on Kaṁsa, bears unlimited suffering, which tears apart her womb.

 

He said this to invoke the Lord’s compassion.

 

Text 10

śrutvākrūra-vacaḥ kṛṣṇo balaś ca para-vīra-hā

prahasya nandaṁ pitaraṁ rājñā diṣṭaṁ vijajñatuḥ

Translation

Kṛṣṇa and Balarāma, the vanquishers of heroic opponents, laughed when they heard Akrūra’s words. The Lords then informed their father, Nanda Mahārāja, concerning Kaṁsa’s orders.

 

The two boys were vanquishers of the heroism of enemies. They laughed with disregard for Kaṁsa, since killing him was easy. Because Akrūra spoke with affection, fear and humility, they would go with gifts to Mathurā for the festival ordered by Kaṁsa. But they did not speak about the suffering of Vasudeva and Devakī described by Akrūra, or the words of Nārada. They spoke to Nanda because he was their father and because the king had given this order. They must thus inform Nanda.

 

Or hearing the cruel words (krūra-vacaḥ), to comfort Nanda, Kṛṣṇa smiled, since his father was controlled by his affection. They revealed everything because they were killers of enemies of heroism. They wanted to kill Kaṁsa.

Texts 11–12

gopān samādiśat so ’pi gṛhyatāṁ sarva-go-rasaḥ

upāyanāni gṛhṇīdhvaṁ yujyantāṁ śakaṭāni ca

yāsyāmaḥ śvo madhu-purīṁ dāsyāmo nṛpate rasān

drakṣyāmaḥ su-mahat parva yānti jānapadāḥ kila

evam āghoṣayat kṣatrā nanda-gopaḥ sva-gokule

Translation

Nanda Mahārāja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda’s domain of Vraja: “Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall go to Mathurā, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going.”

 

The king of the cowherd (saḥ) did not disagree, but rather (api) ordered the cowherds. This indicates Śukadeva’s lamentation. Madhupurim indicates that they would be happy there. There would be no suffering. He says this to pacify the cowherds. The word kila at the end of the statement indicates that the festival would be attractive.

 

Nanda was the protector of the cows and Vraja (gopaḥ). He was the king, and thus made the announcement. He was the protector of Gokula (gopaḥ). If he protected them, who would protect him? That is indicated by the word gopaḥ

 

Text 13

gopyas tās tad upaśrutya babhūvur vyathitā bhṛśam

rāma-kṛṣṇau purīṁ netum akrūraṁ vrajam āgatam

Translation

When the young gopīs heard that Akrūra had come to Vraja to take Kṛṣṇa and Balarāma to the city, they became extremely distressed.

 

The gopīs heard from someone talking or from the announcement (upaśrutya) since they could not have heard directly. They were extremely pained. In their extreme distress they felt that death was preferable. Or hearing the announcement they were pained and later, hearing that Kṛṣṇa and Balarāma would go, they became greatly pained.

 

Text 14

kāścit tat-kṛta-hṛt-tāpa śvāsa-mlāna-mukha-śriyaḥ

sraṁsad-dukūla-valaya keśa-granthyaś ca kāścana

Translation

Some gopīs felt so pained at heart that their faces turned pale from their heavy breathing. Others were so anguished that their dresses, bracelets and braids became loose.

 

Three verses describe the different reactions of different groups of gopīs, according to differing bhāvas. The announcement (tat-krṭa) caused the reactions. It was described in the explanation of the previous verse that some gopīs reacted just on hearing of the announcement. Just on hearing they became aggrieved — not by first taking a few seconds understand the meaning. Their natural beauty faded. They felt extreme pain in their hearts. Their clothing became loose because of the intense grief at immanent separation.

 

Text 15

anyāś ca tad-anudhyāna nivṛttāśeṣa-vṛttayaḥ

nābhyajānann imaṁ lokam ātma-lokaṁ gatā iva

Translation

Other gopīs entirely stopped their sensory activities and became fixed in meditation on Kṛṣṇa. They lost all awareness of the external world, just like those who attain the platform of self-realization.

 

They were like persons who had attained their svarūpa (ātma-lokam), jīvanmuktas. The example shows that they forgot about their bodies. Or they meditated on Kṛṣṇa going. “How will he go there? How will he stay there? How will we continue to live?” And by that they stopped the functions of their minds. They were not aware of their bodies or things related to the body at all.

 

Text 16

smarantyaś cāparāḥ śaurer anurāga-smiteritāḥ

hṛdi-spṛśaś citra-padā giraḥ sammumuhuḥ striyaḥ

Translation

And still other young women fainted simply by remembering the words of Kṛṣṇa. These words, decorated with wonderful phrases and expressed with affectionate smiles, would deeply touch the young girls’ hearts.

 

Śaureḥ indicates that he was born in the Śaura dynasty to manifest his nature as Bhagavān. Śauri means the son of the lord of Vraja (Nanda). Madhvācārya quotes Brahmā’s statement:

tasmai varaḥ sa mayā sannisṛṣṭaḥ

sa cāsa nāndākhya utāsya bhāryā

nāmnā yaśodā sa ca śūra-tāta-

sutasya vaiśyā-prabhavasya gopaḥ

 

I have given the boon to Nanda whose wife was named Yaśodā. He was a cowherd coming through Śūra’s father (Devamīḍha) and a vaiśya mother. Bhārata-tātparya

 

This indicates his form, qualities and pastimes. His words gave happiness to the mind because his smiles expressed his anurāga. His words were most attractive because of meaning and results since they were filled with the rasa of prema. They caused joy when heard. The combination of words was also astonishing with alliteration and double meanings. They fainted for a long time (sammumuhuḥ). Because they were women, they immediately reached this condition. Or because they were women, it was unsuitable that they lament in this way.

 

The different groups reacted differently, with increasing symptoms in the sequence of verses. Some were kaniṣṭhas, some were madhyamas and some were uttamas. One gopī was the best of all. Or there were gopīs were previously sages, śrutis, wives of devatās and nityasiddhas. These are described in three verses in order.

 

Or maugdhya with mārdava (mṛdu) and prākharya types and prauḍha with māṛdava and prākharya types are shown. Some who were pained were mṛdu-mugdha. Those whose clothes loosened were prakhara-mugdhas. Those who meditated on him were mṛdu-prauḍhas. Those who fainted were prakhara-prauḍhas.

 

Or some were unmarried young girls or married and very young. Some were married and prauḍha. Others were attached only to Kṛṣṇa and performed Kātyāyanī-vrata. Among them some were unmarried and some had an appearance of marriage. The different types reacted as described in the verses.

Texts 17–18

gatiṁ su-lalitāṁ ceṣṭāṁ snigdha-hāsāvalokanam

śokāpahāni narmāṇi proddāma-caritāni ca

cintayantyo mukundasya bhītā viraha-kātarāḥ

sametāḥ saṅghaśaḥ procur aśru-mukhyo ’cyutāśayāḥ

Translation

The gopīs were frightened at the prospect of even the briefest separation from Mukunda, so now, as they remembered his graceful gait, pastimes, affectionate, smiling glances, his joking words, and his intimate pastimes with them, they were beside themselves with the fright of the great separation. They gathered in groups and spoke to one another, their faces covered with tears and their minds fully absorbed in Acyuta.

 

Two verses describe how they gathered together crying in lamentation, to cancel the separation. They remembered his gait, like that of an intoxicated elephant. This was most beautiful. The phrase sulalitam can modify the other words in the sentence also. The description is representative of his other actions as well. His acts were heroic feats like killing Pūtanā (ceṣṭam). These are acts involving the whole body. Or it can refer to his manifestation of qualities like mercy. His glance was endowed with a charming smile. This indicates his sweetness. His jokes (words) completely removed all lamentation — dissatisfaction and regret or fear of their husbands. His pastimes such as the rāsa dance were most astonishing (proddāma). These pastimes also removed all lamentation (ca). Thus his qualities, form, words and pastimes were all sweet. He bestowed the highest bliss (mukundasya) through his gait, qualities, etc.

 

By their nature, they were afraid of separation. Now however, they were pained at the approaching separation. Previously they gathered in their separate groups but now they all gathered together. They spoke (procuḥ) in pitiful voices which would break wood or stone. Because they were weeping, their faces were covered with tears because they had taken shelter of Kṛṣṇa, who never deviates from his qualities of favoring the suffering souls. Will he come back at some time because of our painful cries, since he favors the miserable?

 

Or “In travelling one should feel it is auspicious and not cry in lamentation.” Our discrimination has disappeared because our hearts have been permanently stolen by him (acyuta). Or they became lost in thought about the present instructions since their minds did not deviate (acyuta) from Kṛṣṇa or his gait etc. Or their fixed minds were the cause of continuously thinking of him and all other actions mentioned in the verse.

 

Text 19

śrī-gopya ūcuḥ

aho vidhātas tava na kvacid dayā

saṁyojya maitryā praṇayena dehinaḥ

tāṁś cākṛtārthān viyunaṅkṣy apārthakaṁ

vikrīḍitaṁ te ’rbhaka-ceṣṭitaṁ yathā

Translation

The gopīs said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child’s game.

Commentary

In being separated from Kṛṣṇa, they search out another reason. Thinking the creator is the cause they criticize him in three verses. Aho expresses lamentation. O creator, you make everything happen! You should be merciful to all living beings but do not have any mercy at all. They indicate his lack of mercy by showing what he does. The jīvas living here and there, identifying with their bodies, are brought together as friends only and then develop affection. This is your arrangement. They indicate that in their meeting with Kṛṣṇa they have no qualities to deserve it. It is arranged by the creator. The word api means “and.” Then you separate them though they are not fully satisfied, and they have become useless in their various actions. Apārthakam means “that which has no goal.” Why do you bring them together? Without being satisfied, why do you separate them? We do not understand. If there is a reason and a goal, it is improper to suddenly separate those who have come together. An example of uselessness is given. Your playing is like actions of a child, which have no reason or goal. The actions are performed out of foolishness. In his commentary Śrīdhara Svāmī says that maitryā means “affection based on performing beneficial acts.” Praṇayena means “affection based on a relationship of love.” Or you bring together people with friendship, which is actually pure prema, and then separate them.

 

Text 20

yas tvaṁ pradarśyāsita-kuntalāvṛtaṁ

mukunda-vaktraṁ su-kapolam un-nasam

śokāpanoda-smita-leśa-sundaraṁ

karoṣi pārokṣyam asādhu te kṛtam

Translation

Having shown us Mukunda’s face, framed by dark locks and beautified by his fine cheeks, raised nose and gentle smiles, which eradicate all misery, you are now making that face invisible. This behavior of yours is not at all good.

Commentary

So much for a general description of your actions! Now we will speak of what is really outrageous. You showed that face in an excellent way, with its indications of rasa (pra — darśya). That face was surrounded by black, curly locks of hair, spread like bees over the upper forehead, making the top portion beautiful. On the sides of the face are two beautiful cheeks. The nose creates beauty in the middle. The inside is beautiful with the sweetness of teeth surrounded by his red lips slightly open with a sweet smile, which removes all suffering. Because you make this beautiful face invisible to us, your action is improper.

 

sāraṁ samasta-goṣṭhasya vidhinā haratā harim /

 

prahṛtaṁ gopa-yoṣitsu nirghṛṇena durātmanā

 

The cruel creator who breaks relationships has separated Kṛṣṇa, the life of all Vraja, from the gopīs. Viṣṇu Purāṇa

 

Or, having shown clearly us the face of he who delivers us from all suffering you have made it invisible. Parokṣyam is formed like caturvarṇyam, meaning “pertaining to invisibility.” That is your unjust act. What to speak of causing separation of those who come together with friendship and love, just showing us his face is to be criticized. What then to speak of showing his face in detail (pra — darśya). They then reveal the details of his face.

 

Text 21

krūras tvam akrūra-samākhyayā sma naś

cakṣur hi dattaṁ harase batājña-vat

yenaika-deśe ’khila-sarga-sauṣṭhavaṁ

tvadīyam adrākṣma vayaṁ madhu-dviṣaḥ

Translation

O Providence, though you come here with the name Akrūra, you are indeed cruel, for like a fool you are taking away what you once gave us — those eyes with which we have seen, the perfection of your entire creation in just one feature of Kṛṣṇa’s form, which derides all other sweetness.

Commentary

Certainly (hi) you have stolen him. Bata indicates lamentation. Viṣṇu Purāṇa says:

 

aho gopī-janasyāsya darśayitvā mahā-indhim

 

utkṛttāny adya netrāṇi vidhātrā karuṇātmanā

 

Having shown the one great treasure to the gopīs, the merciful creator has torn out their eyes today.

 

This is like a person who does not know sin and piety, who takes back what he has given. Though you are omniscient you act like a fool. Since you end up by giving us the greatest suffering this is more sinful than doing an act in ignorance. How did you steal our eyes? By those eyes we saw the pinnacle of all beauty in your creation, in one particle of Kṛṣṇa. We saw in a portion of a portion of the ocean of beauty of his eyes and face the perfection of the beauty of the lotus and moon. Since our eyes have no taste for any other object, by taking him, you have taken our eyes as well. Madhudviṣaḥ (killer of sweetness) here indicates that his sweetness makes all sweetness derived from material objects or liberation useless. He is endowed with all qualities since he is “like Nārāyaṇa.” Or he takes away (dveṣṭi) the sweetness of liberation and material enjoyment (madhu) from his devotees. Or, he is the hater (dviṣaḥ) of Kaṁsa who is called madhu since he was the king of Madhupuri (Mathurā) and was thus equivalent to the city. If he kills Kaṁsa and attains the kingdom, he will not come back here.

 

Text 22

na nanda-sūnuḥ kṣaṇa-bhaṅga-sauhṛdaḥ

samīkṣate naḥ sva-kṛtāturā bata

vihāya gehān sva-janān sutān patīṁs

tad-dāsyam addhopagatā nava-priyaḥ

Translation

Alas, Nanda’s son, who breaks loving friendships in a second, will not even look directly at us. Forcibly brought under his control, we abandoned our homes, relatives, children and husbands just to serve him, but he is nevertheless exceptionally pleasing in appearance while he leaves.

 

Na is placed first in the sentence, expressing negation, but with respect. Because he is the son of a cowherd (nanda-sunuḥ) he should look at us, but in departing he does not even glance at us, or in going to Mathurā he does not even consider us — because in a moment he breaks friendships. “Being indifferent to people there, after some time he will think of us.” He will ignore us because we have been experienced so much previously. He likes new things (nava-priyaḥ).

 

Or seeing Kṛṣṇa who does not look at the gopīs or worry about their intense suffering, they speak. Shall we criticize the creator? The son of Nanda does not see us. He should see us by his nature since he is the son of Nanda. They describe their qualification according to their bhāva. We have given up houses, relatives, sons and husbands (in order of increasing excellence) and gained at close hand (upa) service directly (addhā) by giving our bodies etc. The speciality of their dāsya is indicated by this. The reason for attaining him is that he has made us desire him (sva-kṛtāturāḥ).

 

Or “Your beloved is going on his own. What is my fault?” They speak to the creator. He does not break his friendship easily since he is Nanda’s son. He should not ignore us since we are solely devoted to him. O creator! He does notice us, since he made us desire him. We have become his servants, giving up everything. Otherwise we would be ungrateful. And moreover he is most attractive (nava-priyaḥ).

 

Text 23

sukhaṁ prabhātā rajanīyam āśiṣaḥ

satyā babhūvuḥ pura-yoṣitāṁ dhruvam

yāḥ saṁpraviṣṭasya mukhaṁ vrajas-pateḥ

pāsyanty apāṅgotkalita-smitāsavam

Translation

This night will certainly bring joy to the women of Mathurā. All their hopes will now be fulfilled, for as the Lord of Vraja enters their city, they will be able to drink from his face the nectar of the smile emanating from the corners of his eyes.

 

Long held hopes of the women of Mathurā or the blessing of brāhmaṇas have now born fruit. They see his sweet smile endowed with loving glances. The whole phrase can modify the verb also. His special bhāvas indicate the good fortune of the women of Mathurā. Viṣṇu Purāṇa says:

 

suprabhātādya rajanī mathurā-vāsayoṣitām

 

pāsyanty acyuta-vaktrābjaṁ yāsāṁ netrāli-paṅktayaḥ

 

The night today is glorious for the women of Mathurā, since their eyes will see the lotus face of Acyuta.

 

Text 24

tāsāṁ mukundo madhu-mañju-bhāṣitair

gṛhīta-cittaḥ para-vān manasvy api

kathaṁ punar naḥ pratiyāsyate ’balā

grāmyāḥ salajja-smita-vibhramair bhraman

Translation

O gopīs, although our Mukunda is intelligent and very obedient to his parents, once he has fallen under the spell of the honey-sweet words of the women of Mathurā and been enchanted by their alluring, shy smiles, how will he ever return to us unsophisticated village girls?

Commentary

He will completely forget everything (bhraman) because of the women of Mathurā. Though he is obedient to his parents (para-vān) he will fall under their control (gṛhīta-cittaḥ). Or, because he falls under their control (gṛhīta-cittaḥ) he will be dependent on those women (para-vān).

 

mathurāṁ prāpya govindaḥ kathaṁ gokulam eṣyati /

nagara-strī-kalālāpa-madhu śrotreṇa pāsyati //

vilāsi-vākya-pāneṣu nāgarīṇāṁ kṛtāspadam /

cittam asya kathaṁ bhūyo grāmya-gopīṣu yāsyati //

grāmyo harir ayaṁ tāsāṁ vilāsa-nigaḍair yutaḥ /

bhavatīnāṁ punaḥ pārśvaṁ kayā yuktyā sameṣyati //

 

If Govinda goes to Mathurā, why will he return to Gokula? He will drink the honey of the city women’s arts and speech with his ears. How will his heart, relishing their words and gestures, on taking shelter of them, return to rustic gopīs? This village boy will be bound by the chains of their flirting. By what logic will he return to you women of Gokula? Viṣṇu Purāṇa

 

This shows that falling under their control (gṛhīta-cittaḥ) he will be dependent on those Mathurā women (para-vān).

 

Text 25

adya dhruvaṁ tatra dṛśo bhaviṣyate

dāśārha-bhojāndhaka-vṛṣṇi-sātvatām

mahotsavaḥ śrī-ramaṇaṁ guṇāspadaṁ

drakṣyanti ye cādhvani devakī-sutam

Translation

When the Dāśārhas, Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the son of Devakī in Mathurā, they will certainly enjoy a great festival for their eyes, as will all those who see him traveling along the road to the city. After all, he is the darling of the goddess of fortune and the reservoir of all qualities.

 

The groups mentioned are various members of the Yadu dynasty. Though there were others like the Kukuras, these were the main groups. They will see the person who give pleasure to Lakṣmī (śrī-ramaṇam) or he who gives pleasure the wolrdd by his great beauty. This indicates his great beauty and his attractive dress. He is the abode of all qualities such as his merciful glance and sweet pastimes. He has appeared in the Dāśārha family (devakī-sutam). Or Devakī can mean Yaśodā as previously explained. Those living on the road and travelers will also see him.

 

dhanyāste pathi ye kṛṣṇam ito yāntam anivāritāḥ /

udvahiṣyanti paśyantaḥ sva-dehaṁ pulakāñcitam //

mathurā-nagarī-paura-nayanānāṁ mahotsavaḥ /

govindāvayavair dṛṣṭair atīvādya bhaviṣyati //

ko nu svapnaḥ sva-bhāgyābhir dṛṣṭas tābhir adhokṣajam /

vistāritānta-nayanā yā drakṣyanty anivāritāḥ //

 

Fortunate are the people on the path who see Kṛṣṇa without obstruction. Their hairs stand on end. There will be great joy for the eyes of Mathurā’s citizens when they see his limbs. What dream have I seen? With wide eyes they will see him unobstructed with their fortunate eyes. Viṣṇu Purāṇa

 

Text 26

maitad-vidhasyākaruṇasya nāma bhūd

akrūra ity etad atīva dāruṇaḥ

yo ’sāv anāśvāsya su-duḥkhitam janaṁ

priyāt priyaṁ neṣyati pāram adhvanaḥ

Translation

He who is doing this merciless deed should not be called Akrūra. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Kṛṣṇa, who is dearer to us than life itself to a far off place.

Commentary

Since iti also means etad, Śrīdhara Svāmī does not say ity etad in his commentary. Or as in the usage ity evam ādi the phrase iti etad is permissible according to the example of go-balī-varda. He is most cruel. That person (asau), (whom they cannot even mention because of his cruelty), is taking Kṛṣṇa. Or that person, who we can see over there, is taking Kṛṣṇa. He does not even console the people by saying, “I am taking him, and will bring him back to you.” He should at least give some general consolation to the people (janam). What to speak of consoling us weak women. The addition of su (very) in su-duḥkhitam indicates that very soon he will be responsible for death of women. Thus he is very cruel.

 

kiṁ na vetti nṛśaṁso ‘yam anurāga-paraṁ janam

 

yenaivam akṣṇor āhlādaṁ nayaty anyatra no harim

 

Does this cruel person not know about people having great love? He takes away our Kṛṣṇa who is joy for our eyes to some other place. Viṣṇu Purāṇa

 

Therefore his name should be Krūra, not Akrūra. Or, he should not have the name Akrūra, or any other name with a similar meaning.

 

Text 27

anārdra-dhīr eṣa samāsthito rathaṁ

tam anv amī ca tvarayanti durmadāḥ

gopā anobhiḥ sthavirair upekṣitaṁ

daivaṁ ca no ’dya pratikūlam īhate

Translation

Hard-hearted Kṛṣṇa has already mounted the chariot, and now the foolish cowherds are hurrying after him in their bullock carts. Even the elders are saying nothing to stop him. Today fate is working against us.

Commentary

Ah! Akrūra, a messenger of Kaṁsa, is cruel. Now the soft-hearted merciful son of Nanda has become hard-hearted towards us. They speak in extreme pain. He is hard-hearted because he is now seated firmly (sam — sthithaḥ) on the chariot. Foolish cowherds like Śrīdāmā hurry behind (anu) the chariot, using carts (anobhiḥ). Or, being situated among the carts, the cowherds have mounted them and move quickly. Or they hurry to go at every second (tam anu) since they are insane. Otherwise they would have carefully considered first.

 

Text 28

nivārayāmaḥ samupetya mādhavaṁ

kiṁ no ’kariṣyan kula-vṛddha-bāndhavāḥ

mukunda-saṅgān nimiṣārdha-dustyajād

daivena vidhvaṁsita-dīna-cetasām

Translation

Let us directly approach Mādhava and stop him from going. What can our family elders and other relatives do to us? Now that fate is separating us from Mukunda, our hearts are already wretched, for we cannot bear to give up his association even for a fraction of a second.

 

Gving up shame and being bold, coming to him, we will stop him by holding his hands and clothing. He is going to protect the Yadus, having been born in the Madhu dynasty (mādhavam). He is attached to performing pastimes with madhura-rasa (mādhavam). We will stop him because what attachment do we have for husbands and friends, and elders following dharma?

 

“Will they give up peace and to this for me?” We cannot give up he who gives the highest bliss and is most beautiful (mukunda) for even half a moment, even if it is ordained by the creator. Therefore we are miserable. Or we have been destroyed and our hearts are miserable because we cannot give him up for half a moment. A long separation will kill us. We have no relationship to the elders. All this has become insignificant by having a relationship with Mukunda. “Disregard for elders will produce infamy and a bad future life.” That is fate. There is nothing more miserable than giving up Mukunda. Why think about it?

 

Text 29

yasyānurāga-lalita-smita-valgu-mantra

līlāvaloka-parirambhaṇa-rāsa-goṣṭhām

nītāḥ sma naḥ kṣaṇam iva kṣaṇadā vinā taṁ

gopyaḥ kathaṁ nv atitarema tamo durantam

Translation

When he brought us to the assembly of the rāsa dance, where we enjoyed his affectionate and charming smiles, his delightful secret talks, his playful glances and his embraces, we passed many nights as if they were a single moment. O gopīs, how can we possibly cross over the insurmountable darkness of his absence?

 

His gentle smiles were filled with anurāga, with intense prema of the rāsa dance. This conquered us. He brought us to the rāsa dance filled with his smiles, his conversations filled with hints of madhura-rasa (valgu-mantra), and his bewildering glances. Sma means certainly. Nu indicates lamentation. How will we cross the most expansive ocean of darkness? O gopīs! It is most difficult for us, so soft with prema.

 

Or “Misfortune due to karma should be tolerated by discrimination with determination.” This verse answers. Just as many nights passed with the happiness of the rāsa dance as if it were a second, so now with the sorrow of separation from him, a moment will be like a hundred yugas. We will not be able to tolerate it. Though his smiles, talks, glances and embraces out of love produced the highest bliss, in separation, remembering those features produces the greatest pain.

 

Text 30

yo ’hnaḥ kṣaye vrajam ananta-sakhaḥ parīto

gopair viśan khura-rajaś-churitālaka-srak

veṇuṁ kvaṇan smita-katākṣa-nirīkṣaṇena

cittaṁ kṣiṇoty amum ṛte nu kathaṁ bhavema

Translation

How can we exist without Kṛṣṇa, who in the evening would return to Vraja in the company of the cowherd boys and Balarāma, his hair and garland powdered with the dust raised by the cows’ hooves? As he played his flute, he would captivate our minds with his smiling sidelong glances.

Commentary

Ananta is one name of Saṅkarṣaṇa or Balarāma since he is white like Ananta and has unlimited strength like Ananta. Like Kṛṣṇa, Balarāma has many well-known names in Vraja. Ananta-sakhaḥ therefore means “the friend of Balarāma,” or “along with Balarāma.” Accompanied by Balarāma, surrounded by cowherd boys, Kṛṣṇa entered Vraja in the evening. He would bewilder our hearts with prema, by his soft smile and his side glance looking at our breasts. Nu indicates worry. How can we exist without him? We will die now, right here.

 

Text 31

śrī-śuka uvāca

evaṁ bruvāṇā virahāturā bhṛśaṁ

vraja-striyaḥ kṛṣṇa-viṣakta-mānasāḥ

visṛjya lajjāṁ ruruduḥ sma su-svaraṁ

govinda dāmodara mādhaveti

Translation

Śukadeva Gosvāmī said: After speaking these words, the ladies of Vraja, who were so attached to Kṛṣṇa, felt extremely agitated by their imminent separation from him. They forgot all shame and loudly cried out, “O Govinda! O Dāmodara! O Mādhava!”

Commentary

By the power of their lamenting words caused by intense pain of separation, they wailed using his names which intensified their sorrow. The phrase “After speaking in this way” means that they spoke other words also. The cause was the uncontrollable pain caused by separation (virahāturā). The cause of this was that they were the women of Vraja (vraja-striyaḥ), famous for natural prema. Their minds were attached to Kṛṣṇa in prema. Giving up shyness they cried loudly and pitiably (su-svaram). Sma merely completes the meter. Because of the pain they could do nothing more. They cried out his names. O Govinda! You are the king of Gokula. Without you all of Gokula will be destroyed in a moment. O Dāmodara! The name makes Yaśodā recall her repentance at tying you up. Without you, what state will she be in, remembering that name? O Mādhava! Even Lakṣmī has secretly accepted you. Jayati te ’dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi: by your birth the land of Vraja has become exceedingly glorious, and thus Lakṣmī always resides here. (SB 10.31.1) Satatam urasi saumya śrīr vadhūḥ sākam āste: Lakṣmī is always with him, staying upon his chest. (SB 10.47.20) Since you are the supreme lover, you are the object of our attraction. Remembering this, they say, “How will we spend our time?” Mādhava means “he who makes Lakṣmī agitated (mā dhunoti).” Therefore they utter this name suitably at this time. How will we live without you, though you are the Lord spread everywhere? But in dying, we will not be able to see you! They uttered many other names also.

 

Text 32

strīṇām evaṁ rudantīnām udite savitary atha

akrūraś codayām āsa kṛta-maitrādiko ratham

Translation

But even as the gopīs cried out in this way, Akrūra, having at sunrise performed his morning worship and other duties, began to drive the chariot.

 

As the gopīs cried in this way, Akrūra began to depart. The grammatical structure indicates that he ignored or disrespected them. This was an offense. They deserved everyone’s sympathy and they were the women of Vraja, and they were crying out of prema for Kṛṣṇa! And he departed without giving them any comfort at all. Previously in verse 26 they had stated that they thought of him as an offender. “He is so extremely cruel that without even trying to console the sorrowful residents of Vraja he left.” Viṣṇu Purāṇa says:

 

akrūraḥ krūrahṛdayaḥ śīghraṁ prerayate hayān /

eva mārtāsu yoṣitsu kṛpā kasya na jāyate //

 

Akrūra with cruel heart began to hasten the horses. Who would not have mercy on dying women?

 

Those who know the glory of Gokula say that because of this offense he was later involved in the conspiracy with the Śyamantaka gem and fled Dvārakā.

 

At an auspicious moment after the sun rose the two boys mounted the chariot. Or he waited till the sun rose because of there could be attack by thieves at night. This would avoid cause for further lamenation by the gopīs. Out of great pain of separation they could fall in front of the chariot without his noticing if he left at night. Verse 27 has already mentioned that Kṛṣṇa had mounted the chariot. It is not mentioned here because Parikṣit would develop extreme pain. Or Śukadeva himself could not speak properly.

 

Text 33

gopās tam anvasajjanta nandādyāḥ śakaṭais tataḥ

ādāyopāyanaṁ bhūri kumbhān go-rasa-sambhṛtān

Translation

Led by Nanda Mahārāja, the cowherd men followed behind Kṛṣṇa in their wagons. The men brought along many offerings for the king, including clay pots filled with ghee and other milk products.

Commentary

The cowherds, headed by Nanda, Sannanda and others, followed the chariot since they were afflicted with various worries. They were delayed because of (tataḥ) carrying excellent gifts like jewels and the pots, including pots for an auspicious journey

 

Text 34

gopyaś ca dayitaṁ kṛṣṇam anuvrajyānurañjitāḥ

pratyādeśaṁ bhagavataḥ kāṅkṣantyaś cāvatasthire

Translation

Kṛṣṇa somewhat pacified the gopīs, and they also followed behind for some time. Then, hoping he would give them some instruction, they stood still.

 

The word ca means tu, and indicates a new topic. They were different from the cowheds who went along with Kṛṣṇa. They followed him because he was dearer than their lives (dayitam). If they did not follow, their prāṇas would follow him anyway. They were pacified by him (anurañjitāḥ) because he was most attractive (kṛṣṇam). He jumped from the chariot and embraced them and then mounted the chariot again. They waited from him to counter the instruction not to follow him (pratyadeśam). Or not being inclined to go, he would counteract Akrūra’s words by returning. Or through messengers he would send an answer to his previous words.

 

Text 35

tās tathā tapyatīr vīkṣya sva-prasthāṇe yadūttamaḥ

sāntvayām asa sa-premair āyāsya iti dautyakaiḥ

Translation

As he departed, that best of the Yadus saw how the gopīs were lamenting, and thus he consoled them by sending messengers with this loving promise: “I will return.”

 

As the Lord was departing, or related to his departure, seeing the gopīs were in pain in an indescribable way, by various means, with prema (sa-premaiḥ), he who had appeared among the Yadus to display unlimited qualities like mercy, who was capable in this way, consoled them. Or saying “I am going in order to protect the Yadus, as the best of the Yadu dynasty, but after doing that I will return,” he consoled them. Padma Purāṇa says that he did return after killing Dantavakra, to make his words true.

 

Text 36

yāvad ālakṣyate ketur yāvad reṇū rathasya ca

anuprasthāpitātmāno lekhyānīvopalakṣitāḥ

Translation

Sending their minds after Kṛṣṇa, the gopīs stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels.

 

The gopīs maintained their lives at that time, but were not peaceful. As long as the flag was somewhat visible and as long as the chariot and the dust were visible, they remained, sending their hearts after him. They seemed something like painted pictures to people nearby (upalakṣitāḥ), since they did not move. They appeared to be there, but not actually living in those bodies. The word ca indicates doubt.

 

Text 37

tā nirāśā nivavṛtur govinda-vinivartane

viśokā ahanī ninyur gāyantyaḥ priya-ceṣṭitam

Translation

The gopīs then turned back, without hope that Govinda would ever return to them. Giving up sorrow, they began to spend their days and nights chanting about the pastimes of their beloved.

 

They gave up hope that the king of Gokula (govindasya) would turn and again enter Gokula, though they had hoped for a long time that this would happen, since he was controlled by his devottees and could not tolerate others’ suffering. “How did they maintain their lives?” They sang about activities like his killing Pūtanā or about favorite activites like the rāsa dance, and gave up lamenting (viśokāḥ). They passed days and nights because they could maintain their lives by singing about his activities.

 

Or they had various sorrows (viśokāḥ) because they sang about him. This increased the pain of separation. Or though they all sang, they passed their days and nights in sorrow. Or they could not even pass their days and nights because they gave up hope that he would return. The details are not given because Śukadeva was in great pain. However Lalita-mādhava describes the pastimes at that time. Or they gave up lamentation by experiencing their love as if directly by singing about his activities and becoming absorbed in them.

 

Some devotees explain this according to the eternal pastimes. “According to Padma Purāṇa (go-gopa-gopikā-saṅge yatra krīḍati kaṁsahā: there Kṛṣṇa plays with the cows, cowherds and gopīs) and Bilvamaṅgala, even today the pastimes can be seen in Vṛndāvana. How is it possible that he gives up Vraja completely?” That is true. What he did can be completely explained according to the manifested pastimes. The sages explain this pastime described in all Purāṇas. The eternal pastimes are most confidential and are generally hidden by the sages, who follow the will of the Lord. However, some great devotees hint slightly at this indirectly or briefly sometimes.

 

Text 38

puṇyā bata vraja-bhuvo yad ayaṁ nṛ-liṅga

gūḍhaḥ purāṇa-puruṣo vana-citra-mālyaḥ

gāḥ pālayan saha-balaḥ kvaṇayaṁś ca veṇuṁ

vikrīdayāñcati giritra-ramārcitāṅghriḥ

Translation

How pious are the tracts of land in Vraja, for there the oldest person, disguising himself with human traits, wanders about, enacting his many pastimes! Adorned with wonderfully variegated forest garlands, he whose feet are worshiped by Śiva and Lakṣmī vibrates his flute as he tends the cows in the company of Balarāma. SB 10.44.13

 

The women of Mathurā indicate the eternal pastimes by using the present tense. It is not contradictory for the Lord who is one, to have different manifestations. In one manifestation he plays in Vṛndāvana at all times.

bhuja-dvaya-yutaḥ kṛṣṇo na kadācic catur-bhujaḥ

gopyaikayā yutas tatra parikrīḍati sarvadā

 

Kṛṣna has two arms and never four. Along with one gopī he plays in Vṛndāvana eternally. Rudra-yamala

 

The one gopī is Rādhā. It could be others like Lalitā but the intention is to mention the most promiment gopī. Eternally he plays in Vṛndāvana.

 

Vṛndāvanaṁ parityajya sa kvacin naiva gacchati

 

He never gives up Vṛndāvana to go elsewhere.

 

He goes to Mathurā in another form. Thus all the devotees of Vraja exist in two forms for two patimes, just as Nārada saw one Uddhava in many places in Dvārakā.

 

The meaning is this. The gopīs following the manifested pastimes gave up hope that Kṛṣṇa would return, and returned home. Uddhava will later speak Kṛṣṇa’s message to them. In another form they follow the eternal pastimes. They sing about his patimes directly in the rāsa dance etc, and do not know lamentation. They are absorbed in the highest bliss.

 

They spend their days and nights singing about him in the manifested pastimes. They then entred the eternal pastimes as in the following:

tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ

pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ

 

Then Kṛṣṇa, a smile on his lotus face, appeared before the gopīs, wearing a garland and a yellow garment. He directly appeared as one who can bewilder the mind of Cupid, though Cupid himself bewilders the minds of ordinary people. SB 10.31.2

 

Text 38

bhagavān api samprāpto rāmākrūra-yuto nṛpa

rathena vāyu-vegena kālindīm agha-nāśinīm

Translation

My dear King, the Supreme Lord Kṛṣṇa, traveling as swiftly as the wind in that chariot with Balarāma and Akrūra, arrived at the river Kālindī, which destroys all sins.

 

Like the gopīs, Kṛṣṇa also experienced the greatest pain. That is indicated by the word api.

 

He was accompanied by Akrūra and Balarāma, who were at his side, giving him instructions and holding the reins. He arrived at the Yamunā suddenly, and entered into it, because the chariot travelled at the speed of the wind. The horses were swift but Akrūra used his whip to make them go faster. They arrived there at noon.

 

gacchanto javanāśvena rathena yamunātaṭam /

praptā madhyāhna-samaye rāmākrūra-janārdanāḥ //

 

Balarāma, Kṛṣṇa and Akrūra reached the bank of the Yamunā at noon, on the chariot yoked with swift horses. Viṣṇu Purāṇa

 

The distance from Nanda’s house to the Yamunā was only twelve krośas. But Akrūra arrived there only at noon, going quickly. Kṛṣṇa had to console the gopīs. As well, to fool the cows and the gopīs who fell on the path, he went on a crooked path. Thus it took a long time to arrive.

 

O king! Śukadeva comforts suffering Parīkṣit. Or he calls out because of his own pain. He arrived at the Yamunā which destroys all offenses. Because of offending the gopīs, Akrūra intended to purify himself by bathing there.

 

Text 39

tatropaspṛśya pānīyaṁ pītvā mṛṣṭaṁ maṇi-prabham

vṛkṣa-ṣaṇḍam upavrajya sa-rāmo ratham āviśat

Translation

The river’s sweet water was more effulgent than brilliant jewels. After Kṛṣṇa had performed ācamana, he drank some. Then he had the chariot moved near a grove of trees and climbed back on, along with Balarāma.

 

At the Yamunā he did ācamāna after descending from the chariot to purify himself of saliva and tears produced by separation from the gopīs. He drank water because of fatigue from the journey or to refresh himself because he had dried up from pain of separation, being controlled by the gopīs’ prema. The water shone like jewels. This indicates its purity and depth and thus its coolness. Balarāma felt the same (sarāmaḥ). He ascended the chariot and entered its canopy to avoid the noon sun.

 

Text 40

akrūras tāv upāmantrya niveśya ca rathopari

kālindyā hradam āgatya snānaṁ vidhi-vad ācarat

Translation

Akrūra asked the two Lords to take their seats on the chariot. Then, taking their permission, he went to a pool in the Yamunā and took his bath as enjoined in the scriptures.

 

Seeing the two in the chariot, fearing enemies, he took permission and went to a pool of the Yamunā. Or he placed them in the chariot fearing they would go back to Vraja. The pool was a famouns tīrtha. According the rules he bathed. One should offer respects to the tīrtha and do ācamana. This is explained in Padma Purānā, concerning the glories of the Yamunā. This is also written in Bhagavat-bhakti-vilāsa.

 

Text 41

nimajjya tasmin salile japan brahma sanātanam

tāv eva dadṛśe ’krūro rāma-kṛṣṇau samanvitau

Translation

While immersing himself in the water and reciting eternal mantras from the Vedas, Akrūra suddenly saw Balarāma and Kṛṣṇa before him.

 

Immersing himself in the water he came out. He recited the eternal aghamarṣaṇa mantra according to some. It was necessary to chant this mantra. Or he chanted the gāyatrī, since it is the original mantra, the mother of the Vedas. Or he chanted mantras which were eternal because they were equal to Viṣṇu who is eternal, having arisen from him. vedo nārāyaṇaḥ sākṣāt svayaṁbhūr iti śuśrumaḥ: The Vedas are directly Nārāyaṇa and are born from him. This we have heard from Yamarāja. (SB 6.1.40)

 

Or he chanted the name of bhagavān, who is eternal Brahman. The two whom he took permission from and who were seated on the chariot, were present there together with him (samanvitau) or mixed together like a mirror and reflected object in the water.

Texts 42–43

tau ratha-sthau katham iha sutāv ānakadundubheḥ

tarhi svit syandane na sta ity unmajjya vyacaṣṭa saḥ

 tatrāpi ca yathā-pūrvam āsīnau punar eva saḥ

nyamajjad darśanaṁ yan me mṛṣā kiṁ salile tayoḥ

Translation

Akrūra thought, “How can the two sons of Vāsudeva, who are sitting in the chariot, be standing here in the water? They must have left the chariot.” But when he came out of the river, they were on the chariot, just as before. Asking himself “Was the vision I had of them in the water an illusion?” Akrūra reentered the pool.

 

How can the two sons of Vasudeva be in the water? He had committed offense by giving up the Lord, considering bathing to be more important. He then thought that Vasudeva was an ordinary person, calling him by that name alone (ānakadundubheḥ), instead of uttering “Vasudeva.” By uttering Vasudeva he would be uttering what was similar to Vāsudeva, the Lord. Are they not on the chariot? He came out of the water.

 

But they are on the chariot as previously. Akrūra saw that (vyacaṣṭa). He again entered the water in order to see if what he in theater was false.

Texts 44–45

bhūyas tatrāpi so ’drākṣīt stūyamānam ahīśvaram

siddha-cāraṇa-gandharvair asurair nata-kandharaiḥ

sahasra-śirasaṁ devaṁ sahasra-phaṇa-maulinam

nīlāmbaraṁ visa-śvetaṁ śṛṅgaiḥ śvetam iva sthitam

Translation

In the water, Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. He had thousands of heads, thousands of hoods and thousands of helmets. Worthy of worship by the universe, he wore blue garment, and was as white as the filaments of a lotus stem, like white Kailāsa Mountain with its many peaks.

 

Immersing himself again (bhūyaḥ) he saw Ananta, not the two boys whom he had seen before. Or he saw what he previously saw but with additions. Though it was extraordinary, he understood it was the two sons by some similarity. Or by the Lord’s mercy he understood. Viṣṇu Purāṇa says bala krṣṇau tadākrūraḥ praty abhijñāya vismitaḥ: understanding the identity of Balarāma and Kṛṣṇa, Akrūra was astonished.

 

He saw a huge snake, served by many servant snakes. Viṣṇu Purāṇa says vṛtaṁ vāsuki-raṁbhādyair mahadbhiḥ pavanāśibhiḥ: he was surrounded by Vāsuki, Rambha, and other great snakes. The siddhas are the Kumāras or the inhabitants of Pātāla, or Kapila and other sages. Asuras living in Pātāla were under Śeṣa’s control. All of them were bowing down, having great bhakti.

 

Ananta is to be worshipped by the world (devam). As the controller of ignorance, he is to be worshipped by all, not just be people in ignorance. Maulinam means “possessing a garland’ as per the rule vrīhyādibhyaś ca. (Pāṇini 5.2.116) He had crowns on his heads and garlands on his hoods. He was huge, like a white mountain. The many peaks had jewels: his many heads had crowns.

Texts 46–48

tasyotsaṅge ghana-syāmaṁ pīta-kauśeya-vāsasam

puruṣaṁ catur-bhujaṁ śāntam padma-patrāruṇekṣaṇam

cāru-prasanna-vadanaṁ cāru-hāsa-nirīkṣaṇam

su-bhrūnnasaṁ caru-karṇaṁ su-kapolāruṇādharam

pralamba-pīvara-bhujaṁ tuṅgāṁsoraḥ-sthala-śriyam

kambu-kaṇṭhaṁ nimna-nābhiṁ valimat-pallavodaram

Translation

Akrūra then saw the Lord lying peacefully on the lap of Ananta. His complexion was like a dark-blue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord had broad shoulders and his chest was marked with the line of Lakṣmī. His arms were long and thick. His neck had three lines like conch shell, his navel was deep, and his abdomen bore lines like those on a banyan leaf.

 

He saw the Lord sitting happily on the lap of Ananta.

 

tasyotsaṇge ghanaśyāmam śrīvatsācchāditodaram

 

pītāmbaradharaṁ viṣṇuṁ sūpaviṣṭaṁ dadarśa ha

 

He saw the Lord on the lap of Ananta. He had a dark complexion, and was seated comfortably, wearing yellow cloth, bearing the Śrīvatsa mark on his chest. Hari-vaṁśa

pradhāna-puruṣāv ādyau jagad-dhetū jagat-patī

avatīrṇau jagaty-arthe svāṁśena bala-keśavau

 

They were the primeval Lords, the masters and original causes of the universes, Keśava and Balarāma who had for the welfare of the earth now descended with their expansions. SB 10.38.32

 

Previously the brothers were considered equal, but now they are distinguished. Kṛṣṇa is distinguised by his mercy and other qualities. Or the display shows Kṛṣṇa’s great powers as Nārāyaṇa, the cause of the universe. He had a human form (puruṣam), which was attractive to the mind (śānṭam). His eyes were like lotus petals, pink at the edges. His face was beautiful and pleased (cāru). That he was showing his beautiful smile. Or he had a pleasing smile and glance. The words cāru and su are repeated to indicate the indescribable nature of his beauty. His arms were well shaped. He had Lakṣmī or beauty on his chest. His throat had three lines like a conch.

Texts 49–50

bṛhat-kati-tata-śroṇi karabhoru-dvayānvitam

cāru-jānu-yugaṁ cāru jaṅghā-yugala-saṁyutam

tuṅga-gulphāruṇa-nakha vrāta-dīdhitibhir vṛtam

navāṅguly-aṅguṣṭha-dalair vilasat-pāda-paṅkajam

Translation

He had large loins and hips, thighs tapering like the edge of the hand, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on his tender, petal-like toes, which beautified his lotus feet.

 

His buttocks were like banks because of their width. His hips were wide. Karabha means the outer portion of the hand from the wrist to the little finger. This means his thighs were thick and gradually tapered downwards. Words like anvitam and saṁyutam (endowed with) indicate the great beauty of these limbs. It was not just some collection or combination of items.

 

O king! Śukadeva expresses joy in describing the lotus feet of the Lord, which give life to the devotees. Or he expresses fixing this description in his mind. The word nava indicates the beauty of his toes or the underside of his toes, pink like a new petal. Or nava modifies dala (fresh petals).

 

The description starts with his face and ends with his feet. Though other limbs are not mentioned, they are understood to be beautiful also. Since his face was beautiful, his forehead and chin were beautiful. Since his smile was beautiful, his teeth were more beautiful than kunda flowers. Since his arms were long and well shaped, his hands were also well shaped.

 

After describing his lips, his arms, his chest and then his neck are described. The order is according to where Akrūra’s glance fell, noting the particular beauty.

Texts 51–52

su-mahārha-maṇi-vrāta- kirīṭa-kaṭakāṅgadaiḥ

kaṭi-sūtra-brahma-sūtra- hāra-nūpura-kuṇḍalaiḥ

bhrājamānaṁ padma-karaṁ śaṅkha-cakra-gadā-dharam

śrīvatsa-vakṣasaṁ bhrājat kaustubhaṁ vana-mālinam

Translation

Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand he held a lotus flower, in the others a conch, discus and club. Gracing his chest were the Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland.

 

Now the ornaments are described in two verses. The “priceless jewels” were the finest jewels. The thread, necklace, anklets and earrings were also the best. He shone with all these items. He wore a sacred thread. The ornaments were all studded with gems. Or, he wore these ornaments and shone because of his natural effulgence like a million suns. He had a lotus in his lower right hand and held a conch as well. These are mentioned because they are his chief weapons. The lotus he held for play however. Thus the word dharam is not mentioned with the lotus. Starting from the lower right and going counterclockwise, the four are listed. Thus the form had four arms.

 

Or giving up the Lord who shone directly before him, Akrūra went for a bath. But in this one form he also saw unlimited wealth, with disregard for everything else.

Texts 53–55

sunanda-nanda-pramukhaiḥ parṣadaiḥ sanakādibhiḥ

sureśair brahma-rudrādyair navabhiś ca dvijottamaiḥ

prahrāda-nārada-vasu pramukhair bhāgavatottamaiḥ

stūyamānaṁ pṛthag-bhāvair vacobhir amalātmabhiḥ

śriyā puṣṭyā girā kāntyā kīrtyā tuṣṭyelayorjayā

vidyayāvidyayā śaktyā māyayā ca niṣevitam

Translation

Encircling the Lord and worshiping him were Nanda, Sunanda and his other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief devatās; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord’s principal internal potencies — Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā — as were his material potencies Vidyā, Avidyā and Māyā, and his internal pleasure potency, Śakti.

 

Three verses describe his retinue. Parṣadaiḥ refers to the most intimate associates, next to him, since they personally serve him. Next were the sages such as the Kumāras. Behind were the devatās headed by Brahmā. To the right were the nine prajāpatis: Marīci, Atri, Aṅgirasā, Pulastya, Pulaha, Kratu, Bhṛgu, Vaśiṣṭha and Dakṣa. On the left was Nārada. Further away were Prahlāda and the Vasus. These are the āvaraṇa forms. In the first circle were Garuḍa and others, being the chief servants (pramukhaiḥ). In the second circle were Dhruva, Ambarīṣa and others. The others are clearly described here.

 

They served with many words or with many speakers whose hearts were pure. They were all qualified. Or they all were dedicated (ātmabhiḥ) to Kṛṣṇa (amala — he takes away all obstacles). Since all the words mean Kṛṣṇa, all these meanings are appropriate.

 

The words expressed different moods. Thus they were not repetitive or useless. Or he was served by all types of kīrtaṇa (vacobhiḥ) with different bhāvas — utterances of Kṛṣṇa and Nārāyaṇa. For the pārṣadas he was Kṛṣṇa the form of eternity, knowledge and bliss, the enjoyer of Ramā. For the Kumāras he was parabrahman. For Brahmā and others he was the supreme Lord, attracting everyone by his greatness. For the prajāpatis he was dharma personified, generating pious acts like sacrifice. For Prahlāda he was Śyāmasundara. For Nārada he was the best of the Yadus. For the Vasus he was the joy of Gokula. Thus there was excellence in the words. Their very natures were pure (amalātmabhiḥ).

 

The śaktis are described as an āvaraṇa. Śrī is situated on his chest. She controls all wealth. The others are controllers of various qualities. Puṣṭi nourishes the body. Tuṣṭi nourishes the mind. Gīḥ controls words in general. Īlā controls prayers. Ūrjā is the śakti of the senses. There are twelve servants situated in the four directions starting from east, in groups of three. They constantly serve the lord with betel nut, cāmara etc.

Texts 56–57

vilokya su-bhṛśaṁ prīto bhaktyā paramayā yutaḥ

hṛṣyat-tanūruho bhāva- pariklinnātma-locanaḥ

girā gadgadayāstauṣīt sattvam ālambya sātvataḥ

praṇamya mūrdhnāvahitaḥ kṛtāñjali-puṭaḥ śanaiḥ

Translation

As the great devotee Akrūra beheld all this, he became extremely pleased and felt enthused with devotion. His intense ecstasy caused his bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrūra bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray.

 

He was extremely (subhṛśam) pleased since the devotees become joyful when the Lord shows his powers. Or in showing powers to him, the Lord revealed his power to protect the Yadus. He was filled with great respect or intense love (bhaktyā). The symptoms of that bhakti are described. His hairs stood on end and his eyes and mind became completely damp with prema (bhāva-pariklinnātma-locanaḥ). Though by having the highest bhakti, bhāva will manifest on its own, The description indicates the extreme and continuous nature of the moisture of prema. The word pari (completely) also indicates this. Controlling himself he offered respects. If he did not control himself, he could not offer respects or prayers. He concentrated his mind (avahitaḥ). He began speaking slowly (śanaiḥ) since that was the nature of control or because his voice was choked with tears.

 

However, he controlled himself and praised the Lord, since he was a devotee or Yadu (sātvataḥ). This indicates he was the best of devotees.

 

 

Chapter Forty

Text 1

śrī-akrūra uvāca

nato ’smy ahaṁ tvākhila-hetu-hetuṁ

nārāyaṇaṁ pūruṣam ādyam avyayam

yan-nābhi-jātād aravinda-koṣād

brahmāvirāsīd yata eṣa lokaḥ

Translation

Śrī Akrūra said: I bow down to you, the cause of all causes, the original and inexhaustible Supreme Person, Nārāyaṇa. From the whorl of the lotus born from your navel, Brahmā appeared, and by his agency this universe has come into being.

 

Having seen the Lord as Nārāyaṇa seated on Ananta, Akrūra first offers respect to him by praising him with a description of his form.

 

I offer respects to you, the supreme Lord (puruṣam). Brahmā appeared from the lotus of the worlds, which was first in bud form, in his navel. Since Brahmā is a guṇa avatāra of the Lord it is suggested that he is eternal. The eternal nature of avatāras is explained in Bhāgavatāmṛta.

 

Or Brahmā is the form of all jīvas. Thus he is all the planets.

 

Śrīdhara Svāmī explains it as follows. O Kṛṣṇa! Akrūra recognizes this form as Kṛṣṇa. “You are my uncle. Why do you bow to me?” Thus Akrūra describes him in terms of the supreme Lord, with four arms. You are the Lord. There cannot be praise just by mentioning his svarūpa. The highest praise results from describing his great excellence, distinguishing him from others.

 

You are the cause of all causes of the world. You are the shelter of all jīvas (nārāyaṇam). You are first (ādyam), since you exist in the beginning, or since you are the best. You are the lord (puruṣam). As a pot arises from clay, everything arises from you. You have no decrease (avyayam). You are the one cause of all causes. From your navel springs a lotus, which is the fourteen worlds, or which produces the moving and nonmoving beings. Since the lotus comes from you, the lake from which it springs does not decrease.

 

Text 2

bhūs toyam agniḥ pavanaṁ kham ādir

mahān ajādir mana indriyāṇi

sarvendriyārthā vibudhāś ca sarve

ye hetavas te jagato ’ṅga-bhūtāḥ

Translation

Earth; water; fire; air; ether and its source, false ego; the mahat-tattva, the total material nature and the jīva; the mind; the senses; the sense objects; and the senses’ presiding deities — all these causes of the cosmic manifestation are born from your body.

 

Ādiḥ refers to ahaṅkāra, since ether’s origin (ādi) is ahaṅkāra. Similarly before māyā (ajā) there is the pure jīva (ādi). Thus ahaṅkāra, mahattattva, prakṛti and jīva are four. Buddhi, and citta are included in manas. There are ten senses and five objects of the senses. Thus there are twenty-five in all. Vibudha refers to the devatās of the senses starting with the dik devatās including Vāyu, and then Candra (manas), Brahmā (buddhi), Rudra (ahaṅkāra) and Viṣnu (citta). Thus there are fourteen devatās. There are other causes of the universe: time, karma, svabhāva and their devatās as well.

 

Or “There are many other causes.” Yes, but these arise from you. Then the list is given.

 

They arise as vibhūtis of the Lord (aṅga-bhūtāḥ). Or O lord (aṅga)! They arise (bhūtāḥ) from you (te).

 

Text 3

naite svarūpaṁ vidur ātmanas te

hy ajādayo ’nātmatayā gṛhītaḥ

ajo ’nubaddhaḥ sa guṇair ajāyā

guṇāt paraṁ veda na te svarūpam

Translation

The total material nature and these other elements of creation certainly cannot know you as you are, for they are manifested in the realm of dull matter. Since you are beyond the modes of nature, even Brahma, who is bound up in these modes, does not know your true identity.

 

All these with prakṛti as their origin (ajādayaḥ) do not know you. And though conscious, the jīva, does not know you. Or even Brahmā, constantly bound (anubaddhaḥ), does not know you.

 

Or “Describing Nārāyaṇa, you praise me. Why do you not describe my two handed form, the joy of Gokula?” The great devotees who are beyond the guṇas know your two handed form, the joy of Gokula, most attractive, and not others. That is explained in this verse.

 

Materially conscious jīvas (ajadayaḥ) do not know that form of yours, though it is directly present (ātmanaḥ). Only the people of Vraja know that form. “Does this hope not arise in anyone else?” By similar bhakti, someone, sometime, can know that form. Brahmā (ajaḥ) knows this. Going to Vṛndāvana, though bound by the guṇas, offering respect to you (nate), he knows your (te) form. That is described in SB 10.14.1.

 

Text 4

tvāṁ yogino yajanty addhā mahā-puruṣam īśvaram

sādhyātmaṁ sādhibhūtaṁ ca sādhidaivaṁ ca sādhavaḥ

Translation

Pure yogīs worship you, the Supreme lord, by conceiving of you in the threefold form comprising the living entities, the material elements that constitute the living entities’ bodies, and the controlling deities of those elements.

 

The yogīs worship you directly (addhā) as the mahāpuruṣa. Because of his they are devotees (sādhavaḥ).

 

Text 5

trayyā ca vidyayā kecit tvāṁ vai vaitānikā dvijāḥ

yajante vitatair yajñair nānā-rūpāmarākhyayā

Translation

Brāhmaṇas who follow the regulations concerning the three sacred fires worship you by chanting mantras from the three Vedas and performing elaborate fire sacrifices for the various devatās, who have many forms and names.

 

Because they are qualified for the three Vedas, the brāhmaṇas worship you with many types of sacrifices.

 

Text 6

eke tvākhila-karmāṇi sannyasyopaśamaṁ gatāḥ

jñānino jñāna-yajñena yajanti jñāna-vigraham

Translation

In pursuit of spiritual knowledge, some persons renounce all material activities and, having thus become peaceful, perform the sacrifice of philosophic investigation to worship you, the original form of all knowledge.

 

Becoming steady in mind, they become absorbed in samāḍhi and worship you in the form of pure consciousness. They are renunciates, knowers of adhyātmā, since they worship ātmā.

 

Text 7

anye ca saṁskṛtātmāno vidhinābhihitena te

yajanti tvan-mayās tvāṁ vai bahu-mūrty-eka-mūrtikam

Translation

And yet others — those whose intelligence is pure — follow the injunctions of Vaiṣṇava scriptures promulgated by you. Absorbing their minds in thought of you, they worship you as the one Supreme Lord manifesting in multiple forms.

Commentary

The word ca indicates the previous methods were all similar. They worship you by the process described by you. This statement shows the great authority of Pañcarātra and that it is respected by all. This will also be shown by statements from Mokṣa-dharma. These people have hearts endowed with excellent qualities (saṁskṛtātmānaḥ), disregarding initiation into worship of Śiva or others. They are absorbed in you (tvan-mayāḥ). They worship you, seeing you internally and externally in many forms such as Vāsudeva and Matsya, which are forms of the one Mahā-nārāyaṇa in Vaikuṇṭha. Or, though there are many forms, they are actually one.

 

Text 8

tvām evānye śivoktena mārgeṇa śiva-rūpiṇam

bahv-ācārya-vibhedena bhagavantam upāsate

Translation

There are still others, who worship you, the Supreme Lord, in the form of Śiva. They follow the path described by him and interpreted in various ways by many teachers.

 

The word eva indicates that Śiva is considered non-different from the Lord. Thus he is called the Lord (bhagavantam).

 

Text 9

sarva eva yajanti tvāṁ sarva-deva-mayeśvaram

ye ’py anya-devatā-bhaktā yady apy anya-dhiyaḥ prabho

Translation

But all these people, my Lord, even those who have turned their attention away from you and are worshiping other deities, are actually worshiping you alone, the embodiment of all the devatās.

 

These persons who worship insignificant devatās actually worship you. The reason is given. O you are all the devatās (sarva-deva-maya). You are the Lord (īśvaram), the master of all devatās. When the servant serves the master, service is accomplished. Or they worship you, the Lord, who is all devatās. You are different from Brahmā and others. Though he may be their controller, he is not all the devatās. O master (prabho)! You are endowed with all powers.

 

Six types of worship have been described. Among them, first there are three types: yoga, karma and jñāna. According to dīkṣa there are three types: vaiṣṇava, śaiva and kṣaudras (minor devatās).

 

Or many jīvas worship you in different forms, since they do not know your own form. That is described in five verses. But by your power, even their worship ends in bhakti to you. That is described in the present verse. There are worshippers of various devatās (bhaktāḥ). Or what should be said? The different types of worship end in worship of you. Even the worship of insignificant devatās ends in you.

 

Text 10

yathādri-prabhavā nadyaḥ parjanyāpūritāḥ prabho

viśanti sarvataḥ sindhuṁ tadvat tvāṁ gatayo ’ntataḥ

Translation

As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all deliberations from the Vedas with commentaries by sages in the end reach you, O master.

 

The river arises from a mountain. If there are many mountains, there are many rivers. And by being filled with rain, there will be many rivers. Each will be full. From all directions, they all enter into one ocean. O Lord, spread everywhere (vibho)! Every goal should enter you ultimately. Some are direct and some are indirect. The worship ends in you because it belongs to you.

 

Text 11

sattvaṁ rajas tama iti bhavataḥ prakṛter guṇāḥ

teṣu hi prākṛtāḥ protā ā-brahma-sthāvarādayaḥ

Translation

Goodness, passion and ignorance, the qualities of your material nature, entangle all conditioned living beings, from Brahmā down to the nonmoving creatures.

 

The order of sattva, rajas and tamas follows the order of the worshippers mentioned. Or the order is according to devatās, humans and animals mentioned later. All beings are strung in the guṇas (teṣu) because they are related to prakṛti (prākṛtāḥ).

 

Though the Lord becomes Brahmā for creation, and becomes visible, being an avatāra of the Lord according to Viṣṇu Purāṇa, this statement is for the unrefined. According to Skanda Purāṇa, in some mahākalpas a jīva becomes Brahmā.

 

Or “Why do they not serve me directly?” They are bewildered by your māyā. From highest to lowest they are all bewildered.

 

Text 12

tubhyaṁ namas te tv aviṣakta-dṛṣṭaye

sarvātmane sarva-dhiyāṁ ca sākṣiṇe

guṇa-pravāho ’yam avidyayā kṛtaḥ

pravartate deva-nṛ-tiryag-ātmasu

Translation

I offer my obeisances to you, who, as the Supreme Soul of all beings, witness everyone’s consciousness with unbiased vision. The force of your material modes, produced by the force of ignorance, flows strongly among the living beings who assume identities as devatās, humans and animals.

 

Te should be linked to avidyayā (by your energy of ignorance) in the third line. The force of the guṇas created by your (te) ignorance acts upon the living beings. Instead of tubhyam sometimes tasmai is found. The word tu indicates a new subject, the lord, completely different from matter.

 

Another version has astu, indicating steadiness in offering respects. You are all ātmās (sarvātmane). The ātmās, as your aṁśas, are non-different from you. Or you are the giver of consciousness to all beings. Thus you are by nature different from the jīvas. The distinction is then made clear. Saṁsāra is experienced by all jīvas. It repeats again and again (pravartate). Or “Why should I be worshipped and not someone else?” Akrūra then describes the Lord and offers respect. You are not too concerned about the devotees’ offenses (avisakta-dṛṣtaye).

 

You forgive even many offenses. You are paramātmā (sarvatmane). This indicates that he is the dearest and the supreme Lord. You are the witness of all intelligence. You know if someone has somehow thought of you. This indicates the Lord’s gratitude and his value in being served.

 

Others, because of not knowing you, continually suffer and are not qualified for worshipping you. Saṁsāra affects them all. All devatās except Brahmā and Śiva are affected. Brahmā and Śiva are devotees.

 

Or the flow of your qualities like mercy affect devatās and others, even though they are in ignorance. The main cause of worshipping you is your mercy.

Texts 13–14

agnir mukhaṁ te ’vanir aṅghrir īkṣaṇaṁ

sūryo nabho nābhir atho diśaḥ śrutiḥ

dyauḥ kaṁ surendrās tava bāhavo ’rṇavāḥ

kukṣir marut prāṇa-balaṁ prakalpitam

romāṇi vṛkṣauṣadhayaḥ śiroruhā

meghāḥ parasyāsthi-nakhāni te ’drayaḥ

nimeṣaṇaṁ rātry-ahanī prajāpatir

meḍhras tu vṛṣṭis tava vīryam iṣyate

Translation

Fire is said to be your mouth, the earth your feet, the sun your eye, and the sky your navel. The directions are your sense of hearing, the chief demigods your arms, and the oceans your abdomen. Heaven is considered to be your head and the wind your vital air and physical strength. The trees and plants are the hairs on your body, the clouds the hair on your head, and the mountains your bones and nails. The passage of day and night is the blinking of your eyes, the progenitor of mankind your genitals and the rain your semen.

 

Two verses now explain that he is the Lord of everything, since he is everything (sarva-maya). Though it is said that fire came from the Lord’s mouth, and thus difference is perceived, it is also said fire is his mouth. The cause and effect are seen as non-different. In this way the Lord is all devatās. It is said they are considered in this way (kalpitam). Though sky (nabhas) and other items are not famous as devatās, by imagining them as limbs of the Lord the Lord’s position as the ultimate controller is made clear.

 

How is this possible? It is because you are the supreme Lord (parasya) or you are different from all of them by your own form. Difference from them is shown along with non-difference.

 

Text 15

tvayy avyayātman puruṣe prakalpitā

lokāḥ sa-pālā bahu-jīva-saṅkulāḥ

yathā jale sañjihate jalaukaso

’py udumbare vā maśakā mano-maye

Translation

All the worlds, with their presiding devatās and teeming populations, originate in you, the inexhaustible Supreme Lord. These worlds travel within you, the basis of the mind and senses, just as aquatics swim in the sea or tiny insects burrow within an udumbara fruit.

 

Manomaye means “in you who can be conceived by the mind.” The verse explains that Kṛṣṇa is the Lord in contrast to the devatās just described. O Lord whose nature is indestructibility (avyayātman)! You are undiminished like the ocean where the fish swim. All the fourteen worlds with Brahmā and others are in you, the complete puruṣa. Or the world spread with many jīvas has been created by you or by your māyā and wander about (jihate) freely (saṁ) within you.

 

“All fish do not wander about freely in all water.” To erase this doubt another example is given. Insects burrow in a fruit freely. You appear in the mind just by thinking of you. This shows how the Lord is easily served. Or by your inconceivable power, everything is even within your mental form, what to speak of your actual form.

 

Text 16

yāni yānīha rūpāṇi krīḍanārthaṁ bibharṣi hi

tair āmṛṣṭa-śuco lokā mudā gāyanti te yaśaḥ

Translation

To enjoy your pastimes you manifest yourself in various forms in this material world, and these incarnations cleanse away all the unhappiness of those who joyfully chant your glories.

Commentary

It is difficult to realize you in your true form. Though knowledge brings intense bliss, we do not see that happiness. Great bliss arises and all lamentation ceases for everyone from seeing the pastimes of your avatāras and from hearing about them. Thus the devotees sing about those pastimes.

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo ’jita jito ’py asi tais tri-lokyām

 

Those who, giving up attempts to understand your powers and living constantly in devotional association, who pass their lives respecting topics about you and your associates with the ear, by body, mind and words, which they proclaim loudly, bring you under control through you cannot be controlled by anyone in the three worlds. SB 10.14.3

 

Repetition of yāni indicates that all these forms are worthy of worship since they remove lamentation and bestow bliss. “You sustain (bibharti) these many forms” indicates that these are all expansions from Kṛṣṇa. All people (lokāḥ) chant these pastimes. There is no qualification necessary. They chant in joy (mudā), since this singing is the highest human goal. Or this verse indicates that the Lord is worshipped by the Vaiṣṇavas, though this was previously mentioned with other types of ordinary worship. Verse 7 mentioned that the one Lord was worshipped in many forms (bahu-mūrty-eka-mūrtikam). Since Akrūra never mentioned those forms at that time, being unsatisfied now, he mentions them.

Texts 17–18

namaḥ kāraṇa-matsyāya pralayābdhi-carāya ca

hayaśīrṣṇe namas tubhyaṁ madhu-kaiṭabha-mṛtyave

akūpārāya bṛhate namo mandara-dhāriṇe

kṣity-uddhāra-vihārāya namaḥ śūkara-mūrtaye

Translation

I offer my obeisances to you, the cause of the creation, Matsya, who swam about in the ocean of dissolution, to Hayagrīva, the killer of Madhu and Kaiṭabha, to the immense Kūrma, who supported Mandara Mountain, and to the boar incarnation Varāha, who enjoyed lifting the earth.

Commentary

I offer my respects to Matsya, who is the cause of everything (namaḥ kāraṇa-matsyāya). This indicates the form of Matsya is eternal. The form has been a cause previously also. The word ca indicates that as well as swimming in the water of dissolution, Matsya gave instructions to Satyavrata. The word ca should be understood with the other avatāras as well. All the avatāras should also be related with tubhyam (you). All of these forms are also you. Akūpāra means the ocean and the king of turtles. Kūrma is described as huge since he was over a hundred thousand yojanas in breadth. You have a form which is similar to that of a boar. This is not a material boar. Since the Lord has a spiritual form it should be defined in this way.

 

Text 19

namas te ’dbhuta-siṁhāya sādhu-loka-bhayāpaha

vāmanāya namas tubhyaṁ krānta-tribhuvanāya ca

Translation

Obeisances to you, the amazing lion Nṛsiṁha, who remove your saintly devotees’ fear, and to the dwarf Vāmana, who stepped over the three worlds.

 

He is astonishing because he is half man and half lion. He destroys fears of all persons of proper conduct. He also destroys the opposite types of people (ca). Instead of bhayāpaha sometimes abhayāya is seen. I offer respects to Vāmana who stepped over the three worlds. He also gave mercy to Bali (ca).

 

                             Text 20

namo bhṛguṇāṁ pataye dṛpta-kṣatra-vana-cchide

namas te raghu-varyāya rāvaṇānta-karāya ca

Translation

Obeisances to you, lord of the Bhṛgus, who cut down the forest of the conceited royal order, and to Rāma, the best of the Raghu dynasty, who put an end to the demon Rāvaṇa.

 

Parāśurāma was born in Bhṛgus dynasty. He cut down the forest which was too dense with kṣatriyas who were out of control, harassing the brāhmaṇas, because of pride. Many times he killed all kṣatriyas, using his axe. Rāma killed Rāvaṇa and his followers like Kumbakarṇa, and also showed correct dharma.

 

Text 21

namas te vāsudevāya namaḥ saṅkarṣaṇāya ca

pradyumnāyaniruddhāya sātvatāṁ pataye namaḥ

Translation

Obeisances to you and to your forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, protectors of the Sātvatas.

 

Kṛṣṇa has been described, but Balarāma has not. He is included among the avatāras and thus offered respects in describing the catur-vyūha in this verse. Saṅkarṣaṇa means Balarāma. They are non-different. This is mentioned in Bhāgavatam. Or instead of the caturvyūha, after offering respect to Balarāma, Kṛsṇa’s future son Pradyumna and his grandson Aniruddha are offered respects. I offer respects (namaḥ) to Balarāma (saṅkarṣaṇāya), who is the son of Vasudeva (vāsudevāya), and to Kṛṣṇa’s son (namaḥ) and grandson (namaḥ). The second namaḥ is for Pradyumna and third one for Aniruddha. Or out of devotion for him as the elder brother, namaḥ is repeated for Balarāma.

 

The goal of the three is described: they are to protectors of the Yadus or the devotees (sātvatām pataye). They appear in those forms to give happiness to the Yadus by their pastimes. Mad-bhaktānāṁ vinodārtaṁ karomi vividhāḥ kriyāḥ: for the pleasure of my devotees I perform various actions. (Padma Purāṇa)

 

Text 22

namo buddhāya śuddhāya daitya-dānava-mohine

mleccha-prāya-kṣatra-hantre namas te kalki-rūpiṇe

Translation

Obeisances to your form as the faultless Buddha, who will bewilder the Daityas and Dānavas, and to Kalki, the annihilator of the meat-eaters posing as kings.

 

Though Buddha propagated scriptures contrary to the Vedas he was pure (śuddhāya). Or he was most pure because he preached non-violence. Daityas were the sons of Diti. The Dānavas were sons of Danu. Buddha bewildered them, since he inspired them to follow dharmas contrary to Vedic sacrifices. That was his goal. Kalki kills the kṣatriyas who are mostly the lowest outcastes.

 

Kalki has the form (rūpine) or dress of an outcaste (kalki), since at the end of Kali-yuga brāhmaṇas and others have the form of outcastes. He is empowered to begin Satya-yuga by destroying sin and the sinful people. In this way the forms and pastimes of each avatāra have been described. Though there are many other avatāras such as Kapila and Ṛṣabha, these only have been described since they are the famous ones, being the principal ones.

 

Text 23

bhagavan jīva-loko ’yaṁ mohitas tava māyayā

ahaṁ mamety asad-grāho bhrāmyate karma-vartmasu

Translation

O Supreme Lord, the living entities in this world are bewildered by your illusory energy. Becoming involved in the false concepts of “I” and “my,” they are forced to wander along the paths of karma.

 

Though you appear as various avatāras to deliver the world, people having the influence of great offenses reject bhakti to you, being bewildered by your māyā, and take to other paths. Akrūra laments that in this verse. O merciful Lord (bhagavān)! You produce mercy. Or Lord with pastimes difficult to understand (bhagavān)! Though you are eager to deliver every by your form and pastimes, all jīvas (jīva-lokaḥ) are bewildered because you spread māyā to bewilder them. This is illustrated. They insist on thinking (grahaḥ) of their bodies as their self and their sons as their possessions because of lack of intelligence (asat) or because they are opposed to renunciation which is favorable to bhakti. They continually indulge in the path of karma, not bhakti to you.

 

Text 24

ahaṁ cātmātmajāgāra- dārārtha-svajanādiṣu

bhramāmi svapna-kalpeṣu mūḍhaḥ satya-dhiyā vibho

Translation

I too am deluded in this way, O almighty Lord, foolishly thinking my body, children, home, wife, money and followers to be real, though they are actually as unreal as a dream.

 

Though I have taken to bhakti to you, because the fault of associating with offenders, becoming weak, I have become covered by māyā and cannot give up attachment to house and family. The word ca means “even.” Because of being covered by māyā, I am deluded, thinking these things are real (satya-dhiyā), though they are like objects in a dream. Repeatedly I am attached to them or become bewildered (bhramāmi) since I am a fool, without discrimination. I think of my body (ātmā) and relatives and friends (svajana) as well as servants and maids, animals and land (ādiṣu). That is to be expected since you pervade the world with māyā (vibho).

 

Text 25

anityānātma-duḥkheṣu viparyaya-matir hy aham

dvandvārāmas tamo-viṣṭo na jāne tvātmanaḥ priyam

Translation

Thus mistaking the temporary for the eternal, my body for the self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize you as the real object of my love.

 

With mistaken intelligence for certain (hi) I have enjoyed dualities and not recognized that you (tvā) are affectionate to me (and not my sons etc.) since you are Paramātmā. You should be known since you are more affectionate than family members. But I have not realized you.

 

Or because of this, there are great obstacles. The three phrases show causes: my intelligence is reversed, I take pleasure in dualities and am covered in ignorance. I do not know you, who are dearer than myself. Otherwise, I would not be attached to my body and possessions.

 

Text 26

yathābudho jalaṁ hitvā praticchannaṁ tad-udbhavaiḥ

abhyeti mṛga-tṛṣṇāṁ vai tadvat tvāhaṁ parāṅ-mukhaḥ

Translation

Just as a fool overlooks a body of water covered by the vegetation growing in it and chases a mirage, so I have turned away from you.

Commentary

The person with no discriminating power gives up water covered by vegetation, even though it is easy to discover, and goes far off seeking a mirage. Vai means this is well known. Similarly I have given up you (tvā), even though you are full of powers and sweetness.

 

Text 27

notsahe ’haṁ kṛpaṇa-dhīḥ kāma-karma-hataṁ manaḥ

roddhuṁ pramāthibhiś cākṣair hriyamāṇam itas tataḥ

Translation

My intelligence is so crippled that I cannot find the strength to curb my mind, which is disturbed by material desires and activities and constantly dragged here and there by my obstinate senses.

 

Though I am your devotee, I am in a fallen condition. Or though I know all this, I am in this condition. Kāma is desire for enjoyment. Karma is its cause. My mind struggling with desire and karma, is pulled everywhere for sense objects (itas tataḥ).

 

Text 28

so ’haṁ tavāṅghry-upagato ’smy asatāṁ durāpaṁ

tac cāpy ahaṁ bhavad-anugraha īśa manye

puṁso bhaved yarhi saṁsaraṇāpavargas

tvayy abja-nābha sad-upāsanayā matiḥ syāt

Translation

Being thus fallen, I am approaching your feet for shelter, O Lord, because although the impure can never attain your feet, I think it is nevertheless possible by your mercy. Only when one’s material life has ceased by serving your pure devotees, O lotus-naveled Lord, one develops bhakti to you.

 

Akrūra uses the word asmī (I am) to indicate his conviction in surrender to Kṛṣṇa and its eternal nature. You cannot be attained by those who have uncontrolled senses (asatām). O Lord (īśa), as Being thus fallen, I am approaching your feet for shelter, O Lord, because although the impure can never attain your feet, I think it is nevertheless possible by your mercy. Only when one’s material life has ceased by serving your pure devotees, O lotus-naveled Lord, one develops bhakti to you.

 

As antaryāmī you can help me attain you now. You are merciful because you are merciful to all beings, giving the worlds a residence in your navel (abjanābha). He gives the example of Nārāyaṇa, using Ananta as his seat.

 

Or his mercy is described, since he is the cause of destroying saṁsāra. He manifests the material world to benefit the jīvas, with the lotus consisting of the worlds, which is the birthplace of Brahmā, the creator. The word bhavat indicates reverence for his mercy and Akrūra’s excellent bhakti. The phrase may be taken as bhavad-anugrahe or bhavad-anugrahaḥ.

 

He expresses desire for liberation. He became detached from his house on experiencing suffering in association with Kaṁsa or because of offending the gopīs. Or he desires to teach the world about avoiding offenses to the great devotees. Or afflicted by suffering in saṁsāra, I approach your lotus feet to destroy that suffering.

 

O independent Lord! One cannot search out a reason for your mercy. “You desire liberation. Why not desire love for me?” When a person becomes free of saṁsāra, by service to your devotees, he can think of you. Inclination of the mind (matiḥ) is the cause of prema. Or the cause of prema is knowledge of the greatness of bhakti.

 

Or I cannot control my mind. To control it, I approach your lotus feet. “Why do you approach my feet to control your mind? Why not absorb your mind in me?” Men must first destroy saṁsāra. Suffering from saṁsāra, I am not now qualified to ask for that. Or attaining your mercy I think that men, freed from samsara, can concentrate on you by worship of your devotees. Now lacking your mercy, I cannot pray for that.

 

Or “having praised what you have seen as Nārāyaṇa and surrendered to him, why do you not praise the Lord as my two handed form which gives joy in Gokula?” When a person has destroyed saṁsāra, by worshipping Nārāyaṇa with the lotus navel, one can then concentrate on you, the joy of Gokula. Though you are difficult to approach for fallen persons like me, it is possible by the mercy of you, the son of Nanda. It is not possible otherwise. By worship of Nārāyaṇa, one can concentrate on you. That is the correct worship. I cannot happen without your mercy. This indicates the difficult of attaining Kṛṣṇa. Other methods will not produce this result.

 

Without your mercy how can I, like Brahmā, praise you with descriptions of your form?

 

Text 29

namo vijñāna-mātrāya sarva-pratyaya-hetave

puruṣeśa-pradhānāya brahmaṇe ’nanta-śaktaye

Translation

Obeisances to the Brahman, the possessor of unlimited energies, the embodiment of pure knowledge, the source of all kinds of awareness, and the controller of karma of the jīvas.

 

You know all of this by your nature. What can I tell you? Concluding the praise and offering himself, he offers respects in two verses. I offer respects to you, the form of concentrated knowledge, to the controller of karma and time which give suffering to the jīvas (puruṣa) or to the controller in the form of the three puruṣas. Since you are the supreme Lord, you have all knowledge.

 

Text 30

namas te vāsudevāya sarva-bhūta-kṣayāya ca

hṛṣīkeśa namas tubhyaṁ prapannaṁ pāhi māṁ prabho

Translation

O son of Vasudeva, obeisances to you, within whom all living beings reside. O Lord of the mind and senses, again I offer you my obeisances. O master, please protect me, who am surrendered unto you.

 

As the presiding deity of citta, Vāsudeva, you inspire all consciousness. Thus you should inspire me to complete the praise. You should not say that you cannot protect me from the saṁṣara of household life and attachment to sense objects or from agitation of the mind. You are fully capable (prabho). As a Yadu I am more qualified for mercy than Brahmā. Like Brahmā I have praised you by glorifying the people of Vraja. Please protect me since my bhakti has decreased by offense to the gopīs. Or he addresses him in this way on remembering the separation of the Lord who is controlled by his devotees’ love and developing pain and fear.

 

I offer respects continually to the Lord Caitanya-deva, who has made a fool dance and caused laughter for the intelligent (by my comments).