Naradha's Vision of Lord Krishna....Chapter 69 skandham 10

 Chapter 69: Nârada Muni's Vision of Krishna in His Household Affairs

(1-6) S'rî S'uka said: 'Hearing that Lord Krishna had killed Naraka [see 10.59] and that He alone had married so many women, Nârada wanted to see that with his own eyes [and thought]: 'How wonderful it is that He with a single body is married to that many women, at the same time in sixteen thousand separate residences being alone with each of them.'

 Thus eager to take a look the sage of the gods came to Dvârakâ, the place so flowery with its parks and pleasure gardens resounding with the noise of flocks of birds and swarms of bees. Blooming blue lotuses [indîvaras], day-blooming ones [ambhojas], white esculent ones [kahlâras], moonlight-blooming lotuses [kumudas] and water lilies [utpalas] filled the lakes where the sounds were heard of swans and cranes. There were nine hundred thousand palatial mansions embellished with crystal glass, silver and great emeralds, that were splendidly furnished with gold and jewels. The city was systematically planned with many avenues, roads, intersections and squares, assembly houses and charming temples for the gods. Its paths and courtyards, shopping streets and patios were all sprinkled with water, while the sun was warded off by banners that waved from the flagpoles. 

7-8) In the city there was an opulent quarter honored by all the local authorities. Tvashthâ [the architect Vis'vakarmâ], had there for the Lord [who resided there] in full exhibited his talents by making the sixteen thousand residences for S'auri's wives as beautiful as he could. Nârada entered one of the great palaces. (9-12) The building was supported by coral pillars that were excellently decorated with vaidûrya ['cat-eye' gemstone]. The walls were covered with sapphires and the spotless floors shone everywhere. It was built with canopies that by Tvashthâ were constructed with hangings of pearls, and had seats and beds made of ivory that were decorated with the finest jewels. There were well-dressed, adorned maidservants with lockets around their necks, and finely clad men with turbans and armor, jewels and earrings. Many gem-studded lamps dispelled with their light the darkness, and on the carved eaves, my best, the peacocks danced, crying loudly taking the aguru smoke they saw curling upwards from the latticed windows for a cloud. 

(13) Inside, the man of learning saw the Lord of the Sâtvatas together with His wife who fanned Him with a yak-tail fan with a golden handle. She in her turn was every instant supported by a thousand maidservants equal to her in personal qualities, beauty, youth and fine dress. (14) The Supreme Lord, the best defender of all dharma, noticing him, immediately rose from S'rî's couch and offered him His own seat while bowing down with joined palms.

 (15) Even though He was the Supreme Guru of the Living Being, He washed his feet and took that water on His head. He, as the master of all saintly souls, justly carries the transcendental name of 'the Well-wisher of the Brahmins' [Brâhmanya deva], because one by dint of the holy shrine of His feet finds full purification [see also the stories of the Ganges flowing from His feet 5.17 & 9.9]. (16) Having been of full worship for the devarishi as was prescribed by the scriptures, He, the Greatest Sage, the Original Nârâyana, the friend of Nara, conversed with him in weighed words that were as sweet as nectar and asked: 'Oh Master, oh Fortunate One, what may We do for you?

(17) S'rî Nârada said: 'It is not that surprising that You show friendship for all people, oh Almighty Ruler of All the Worlds who subdues the envious. We very well know that You, who are universally praised, out of Your own will have descended for the highest good of the continuation and the protection of the Living Being [*]. (18) Having seen Your two feet, which for Your devotees are the path of liberation upon which Lord Brahmâ and the other gods of unfathomable intelligence meditate in the heart and which for those, who are fallen in the well of a material existence, are the shelter for deliverance, I ask for Your blessing to remember You so that I during my travels may constantly think of You.'

(19) Nârada, my best, thereupon entered another residence of a wife of Krishna, with the wish to know the mystical power of illusion [yogamâyâ] of the Master of All Masters of Yoga. (20-22) And there he saw Him also. He was playing a game of dice with His beloved and Uddhava. He stood up for him, honored him with transcendental devotion and seated him etc., asking him - as if He did not know: 'When has your good self arrived? How can those [householders] who are not so fulfilled, like Us, do what should be done for those [sannyâsîs] who are fully satisfied [within]? Anyway, please tell Us, oh brahmin, how We can make a success of this birth.' But Nârada who was astonished, stood up, said nothing and went to another palace. (23) And there he saw Govinda cuddling His small children. Next in another palace, he saw Him preparing for a bath. (24) In one place he saw Him offering oblations, elsewhere he saw Him worshiping the five sacrificial fires [see mahâ-yañas] with the obligatory rituals, then again He was feeding brahmins, and in yet another place He was eating the remnants [of sacrifices].

 (25) Somewhere He was of sunset-worship while controlling His speech with reciting the mantra [for it, see Gâyatrî and japa], and elsewhere He moved about with His sword and shield in areas of practice. (26) Here the Elder Brother of Gada rode horses, elephants and chariots, and there He was lying on His sofa being praised by bards. (27) This place He was consulting with advisers, Uddhava and others, and that place He was engaged sporting in the water surrounded by dancing girls and other women. (28) Somewhere He donated excellent, well ornamented cows to brahmins, and elsewhere He listened to the auspicious classical stories [Purânas] and epic histories [Itihâsas]. (29) Laughing and joking with His beloved in this mansion, He elsewhere practiced the religion [dharma], the economy [artha] and the [regulation of] physical lusts [kâma, see also purushârthas].

 (30) Sitting alone in one place to meditate on the Original Person Transcendental to Material Nature, He in another place rendered menial service to the elders, serving them attentively with things they liked. (31) Planning for war with certain people here, and there again making peace, Kes'ava together with Balarâma elsewhere minded the welfare of the pious souls. (32) [He saw Him] arranging opulent weddings for daughters and sons in accordance with the vidhi, at the right time, with wives and husbands compatible to them. (33) [He saw] the people astonished to witness the grand celebrations in which the Master of the Masters of Yoga sent away from home His children and welcomed in-laws in the family. (34) With elaborate sacrifices in worship of all the gods being busy in one place, He was in another place of dharma in civil service arranging for wells, parks and monasteries and such. (35) For a hunting expedition He somewhere was mounting a horse from Sindhî, while He elsewhere, surrounded by the most valorous Yadus, was killing the animals to be offered in sacrifice [see **]. (36) In another place the Yoga master was moving about in disguise in the city and in other homes, eager to find out what the mentalities of the different people were. (37) Nârada almost laughed about that what of His yogamâyâ, of assuming the human role, had unfolded before his eyes, and said to Hrishîkes'a: (38) 'From serving Your feet one can know Your mystical potencies, potencies which even for the great mystics are hard to conceive, oh Lord of Yoga, oh Supreme Soul. (39) Permit me to follow You in humility, oh Godhead, I will wander about the [fourteen] worlds, which are flooded with Your glory, and loudly sing about Your pastimes, which purify all the worlds.'
 
(40) The Supreme Lord said: 'Oh brahmin, I am both the spokesman of the dharma and its performer. I am also the sanctioner of dharma, as I teach it to the world. Do not be bewildered acknowledging it, my son [when I set an example].'

(41) S'rî S'uka said: 'He [Nârada] thus saw [as no one else could see ***] Him present in one and the same form in all the palaces where He performed the spiritual principles of dharma which purify the householders.

 (42) After repeatedly having witnessed Krishna's unlimited prowess in the elaborate manifestation of His yogamâyâ, the seer filled with wonder stood amazed. (43) With [his witnessing of] the artha, kâma and dharma [civil duties of household life, see also 

7.14], thus by Lord Krishna's faithful heart thoroughly honored, he satisfied went away with Him constantly in his mind.

 (44) Nârâyana, who for the welfare of everyone had manifested His potencies, my dear, thus following the path of human existence, enjoyed the shy affectionate glances and satisfied laughter of His sixteen thousand most excellent women. 

(45) Anyone, oh dear King, who chants, listens or appreciates [to read about] the unequaled activities performed by the Lord in this world, by Him who is the cause of the generation, continuation and dissolution of the universe, will become devoted to the Supreme Lord who constitutes the path of liberation.'

Btamara Geetham Chapter 47 Skandham 10 Bhagawatham.

 

Chapter 47: The Gopî Reveals Her Emotions: The Song of the Bee

(1-2) S'rî S'uka said: 'When the women of Vraja saw him, the servant of Krishna, with his long arms, with his lotus eyes, wearing a yellow garment and a lotus garland, with his effulgent lotuslike countenance and polished earrings, they were quite astonished and wondered where this handsome, young man came from and to whom he belonged who wore clothes and ornaments like those of Krishna. Talking like this they all eagerly crowded around him who enjoyed the protection of the lotus feet of Uttamas'loka [the Lord Praised in the Scriptures]. (3) With due respect bowing down before him in humility and shyly smiling with their glances, sweet words and such, they asked it him, after first having taken him separate and offered him a seat, for they had understood that he was an envoy of the Husband of the Goddess of Fortune. (4) 'We know that you arrived here as the personal associate of the chief of the Yadus who, as your Master, has sent you here to satisfy His parents. (5) We really would not know why else He should have thought of this cow place. Even for a sage the bonds of affection with one's relatives are difficult to relinquish. (6) The interest in others manifested out of self-interest proves itself as friendship for as long as it takes; it is a pretense as good as the interest of bees for flowers or of men for women. (7) Prostitutes abandon a penniless man, citizens deny an incompetent king, graduates leave behind their teacher and priests leave [their attendants] after being compensated. (8) Birds abandon a tree rid of its fruits and guests leave the house where they ate. Animals leave the forest that burned down and a lover likewise leaves the woman he enjoyed to unite with.'

(9-10) Now that Uddhava, the messenger of Krishna, had arrived in their midst, the gopîs, who thus with their words, bodies and minds were focussed on Krishna, put aside their worldly concerns. Without restraint they sang and cried in the constant remembrance of the youth and childhood activities of their Sweetheart. (11) One gopî [noted as Râdhâ, see also *] seeing a honeybee as she meditated on the association with Krishna, imagined it to be a messenger sent by her Beloved and spoke as follows. (12) The gopî said: 'Oh honeybee, you friend of a cheater, do not touch my feet with your whiskers still carrying the kunkum from His garland, the powder that rubbed off from the breasts of a rival lover. One who sends a messenger like you is derided in the assembly of the Yadus. Let the Lord of Madhu [Himself] be of mercy with the women [instead] [prajalpa **]! (13) One time He made us drink the nectar of His bewildering lips and then suddenly abandoned us like we were some flowers. I wonder why the goddess of fortune [Padmâ] serves His lotus feet just like you [oh bee]. That must be so because her mind, alas, has been stolen by Krishna's chitchat [parijalpa ***]. (14) Oh mister sixlegs, dear bee, why are you singing so busily about the Master of the Yadus in front of us who are old friends of this Friend of Vijaya [Arjuna] and who left behind their homes? You better sing of His topics before His [new] girlfriends, the pain of whose breasts He [now has] relieved. His sweethearts will provide you the charity you seek [vijalpa *4]. (15) What women in heaven, on earth and below, would not be available to Him who, so unattainable, can deceive you with His charming smiles and arching eyebrows? When the wife of the Fortunate One is of worship in the dust of His feet, what then would be our value? Luckily for those feeling bad about it, there is the sound vibration [to be chanted of] 'Uttamas'loka' [ujjalpa *5]. (16) Keep your little head away from my feet! I know you, you expert who as a messenger from Mukunda learned the diplomacy of flatter! Why should I make amends with Him who, so ungrateful, has abandoned us, we who for His sake in this life have left behind their children, husbands and everything else [sañjalpa *6]? (17) Against all rules He [as Râma, see 9.10 & 11] as cruel as a hunter shot the king of the monkeys [Vâlî], was conquered by a woman [Sîtâ], disfigured a woman driven by lust [S'ûrpanakhâ, the sister of Râvana] and, after consuming His tribute, [as Vâmana] bound up Bali like a crow [see 8.21]. Therefore enough of all friendliness with that Black Boy who impossibly can be given up when we keep talking about His stories [avajalpa *7]. (18) Those ears are freed from all sins, that just once enjoyed but a drop of the nectar of the pastimes that He constantly performed. Such a person is completely liberated from the duality, wherefrom any [personal, material] sense of duty is instantly ruined. For that reason many people here [in Vrindâvana], by therewith rejecting their miserable homes and families, end up wretched and, just like birds, practice the livelihood of begging [abhijalpa *8]. (19) We, taking His deceptive words for true, just like the black deer's foolish doe wives who trust the hunter's song, repeatedly experienced this sharp p ain of lust that was caused by the touch of His fingernails. Oh messenger, I beg you, talk of something else [ajalpa *9]! (20) My sweet little friend, have you been sent back here by my Beloved? Please ask me what you want, you are to be honored by me, my dearest. Why are you here raising in us these [amorous] feelings for Him that are so impossible to relinquish? For is, oh gentle one, His consort the goddess of fortune S'rî, not always present with Him on His chest [pratijalpa *10]? (21) What a pity that the son of Nanda resides in Mathurâ now. Does He think so now and then of the household affairs of His father, His friends and the cowherd boys, oh great soul? Or else, does He still talk about us, His maidservants? When will He lay His aguru-scented hand on our heads [sujalpa *11]?'

(22) S'rî S'uka said: 'Uddhava, having heard how the cowherd girls were longing to see Krishna, in order to pacify them thereupon related to them the message of their Sweetheart. (23) S'rî Uddhava said: 'You have dedicated your minds unto the Supreme Lord Vâsudeva and are thus honorable to all people because you, oh good selves, therewith fulfilled your life's purpose [of giving shape to the emotions of relating to Him]. (24) By means of donations, vows [of poverty, celibacy and fasting], sacrifices, using prayer beads [japa], studying and by turning inward, concentrating and meditating, as also by other kinds of auspicious practices [see also yama, niyama, vidhi and bhâgavata dharma], bhakti, devotional service unto Krishna, is realized. (25) The unexcelled [standard of] devotion unto the Supreme Lord Uttamas'loka, which by you good people fortunately has been established, is even hard to attain for the sages. (26) To your great fortune you have chosen to leave your sons, husbands, physical comforts, relatives and homes, for the sake of that superior, male personality called Krishna. (27) By the wholehearted love, which ruled you because of your separation from Adhokshaja [the Transcendental Lord], oh glorious souls, you have done me [the Lord and everyone] a great favor. (28) Please, good ladies, listen to the message that I for the sake of your happiness, as a faithful servant of my master, brought to you from your Beloved.

(29) The Supreme Lord has said: 'You women are actually never separated from Me, ever being present as the Soul of All. Just as all the elements, the ether, the fire, the air, the water and the earth are part of all beings, I am there as the union of all the elements of the mind, the life air, the senses and the natural modes. (30) By means of Myself I create, destroy and sustain Myself within Myself, through the power of My deluding potency consisting of the material elements, the senses and the modes of nature. (31) The soul full of pure spiritual  knowledge, which separately exists free from the association of the modes, is perceived [as the constant witness] in the operations of deep seep, dream sleep and waking consciousness. (32) The mind by which one meditates on the objects of the senses, constitutes a mirage, just as a dream constitutes an illusion when one wakes up. Staying alert one should bring under control that what [in the mind] gathers from the input of the senses [compare B.G. 2: 68 and 6: 35-36]. (33) Just as the ocean is the end station for all the rivers, this [insight] is the end conclusion of all Vedic literatures, analysis and yoga, of all intelligent people, renunciation, penance, sense control and truthfulness [compare B.G. 2: 70]. (34) The fact then that I, so dear to your eyes, am situated so far away from you, is according to My wish that your mind - that is subjected to attraction - meditates on Me. (35) The mind of a woman remains more absorb ed when her lover is far away, than when she has him present before her eyes. (36) Because in the constant remembrance of Me your minds are totally absorbed in Me and free from all restlessness, you will see Me appear soon. (37) Those remaining here in Vraja while I was sporting at night in the forest [see 10.29: 9] and for that reason did not experience the râsa dance, were as fortunate to achieve Me by thinking of My lustre.' 

(38) S'rî S'uka said: 'The women of Vraja hearing the instructions thus imparted by their Beloved, pleased as they were to have their memories revived by the message, thereupon addressed Uddhava. (39) The gopîs said: 'Kamsa, the enemy of the Yadus, the cause of the suffering, together with his followers has fortunately been killed. What a blessing that Acyuta at present lives happily with His well-wishers who [therewith] achieved everything they desired. (40) Oh gentle soul, maybe the elder brother of Gada [Krishna, see 9.24: 46] gives the women of the city, affectionately revering Him bashfully with inviting smiles and glances, the love that belongs to us. (41) How can our Darling, so expert in all matters of love, not be bound by the bewildering gestures and words of the city women, who [just like us] are also constantly of worship? (42) And... does Krishna, oh pious soul, remember us; does He ever mention us, village girls, when He freely talks in the company of the city women? (43) Does He still remember those nights in which He enjoyed in Vrindâvana, that place so enchanting because of the lotus, the jasmine and the moon? He at the time with tinkling ankle bells danced with us, His beloved girlfriends, who glorified Him for His attractive stories. (44) Will that descendant of Das'ârha return to this place and with His touch bring back to life us, who are tormented by the sorrow He gave rise to Himself? Will He do that just as Indra with his clouds would [replenish] a forest? (45) But why would Krishna come here, now that He, surrounded by all His well-wishers, is happy having attained a kingdom, having killed His enemies and having married the daughters of kings? (46) What purpose would there, for us forest-dwellers or for other women, be to fulfill unto Him, the great Soul and husband of the goddess of fortune, whose every desire is already fulfilled? He is complete in Himself! (47) The greatest happiness is found in non-expectancy, so even the unchaste Pingalâ stated [a courtesan, see 11.8]. Yet, for us focused on Krishna who very well know this, it is most difficult not to cherish any hope. (48) Who is capable of forgetting the intimate talks with Uttamas'loka, He from whose body the goddess never moves away despite Him not desiring her? (49) In the company of Sankarshana, oh prabhu, Krishna with the cows and the sounds of the flute wandered through the different places in the forest, by the rivers and the hills. (50) Ah, time and again those places, carrying the glory of His footprints, remind us of the son of Nanda we can never forget. (51) Oh, how can we ever forget Him with our hearts being stolen by His lovely gait, His playful glances, His generous smiles and nectarean wor ds? (52) Oh Master, Master of the Goddess and Master of Vraja; oh Destroyer of the Suffering, oh Govinda, lift Gokula out of the ocean of misery it is submerged in!'

(53) S'rî S'uka said: 'With their fever of separation removed by Krishna's messages, they thereupon worshiped him, Uddhava, recognizing him as Adhokshaja Himself.

 

 (54) Remaining there for some months he, singing about the topics of Krishna's pastimes, gave joy to Gokula by dispelling the sorrow of the gopîs. (55) All the days that Uddhava dwelled in Nanda's cowherd village, passed for the residents of Vraja in a single moment, because they were filled with discussions about Krishna. (56) Seeing the rivers, forests, mountains, valleys and flowering trees, the servant of the Lord took pleasure in reminding the people of Vraja of Krishna. (57) Whitnessing how confused and such the gopîs were in their absorption in Krishna, Uddhava was extremely pleased and offered them all respect while singing the following: (58) 'On this earth these young cowherd women are the only ones [of real success] in acquiring a body, for they achieved the perfection of an exclusive love for Govinda, the Soul of All - a love that is desired by sages, by ourselves and by those afraid of a material existence. Of what use would the [three] brahminical births be [of deriving an existence from one's parents, one's guru and one's sacrifices] for someone who has a taste for the topics of the Unlimited Lord? (59) What is one compared to these women who, impure in their conduct towards Krishna, wander through the forests? What is one's position compared to this stage of perfect love for the Supreme Soul? For the soul who is of constant worship, even when not being very learned, most certainly the Lord directly bestows the highest good, the good that, being imbibed, works like the king of all medicines [that is: irrespective the person]. (60) The blessing the Vraja ladies during the râsa dance found in the embrace of Uttamas'loka, was not bestowed on the goddess on His chest who is so intimately associated with Him, was not His mercy for the heavenly damsels with their lotus flower scent and luster, nor was it granted to any other kind of woman [10.33]. (61) Oh, let me be devoted to the dust of the lotus feet of the gopîs in Vrindâvana! Let me be any of the bushes, creepers or herbs there [in relation] to them, to those women who in worship of the feet of Mukunda, whom one seeks with the help of the Vedas, abandoned the path of civil correctitude and left behind the family members that are so difficult to give up. (62) The feet of the Supreme Lord where the goddess, Lord Brahmâ and the other gods with all their desires fulfilled, just like accomplished masters of yoga, can only dream of, were by Krishna in the gathering of the râsa dance placed on their breasts, so that they by embracing them could overcome their anguish. (63) I offer my obeisances again and again to the dust of the feet of the women of Nanda's cowherd village, whose loud chanting of Krishna's glories purifies the three worlds.'

(64) S'rî S'uka said: '[Uddhava,] the descendant of Das'ârha thereupon took leave of Yas'odâ, Nanda, the gopas and the gopîs, mounted his chariot and was about to leave.

 

 (65) But when he left, Nanda and the others approached him with various items of worship in their hands and said, affectionately and with tears in their eyes: 

 

(66) 'May our mental activities be founded on Krishna's lotus feet, may our words be an expression of His names and may our bodies when they bow down and such, do so for His sake. 

 

(67) May there wherever we for our work have to wander to the Lord's disposition, may there with whatever we do and give away in charity, be the attachment to Krishna, our Lord.'

(68) After the gopas thus had honored him with Krishna bhakti, oh first among men, Uddhava returned to Mathurâ, the city that [now] enjoyed the protection of Krishna. (69) After bringing Krishna his obeisances, he told Him about the intense devotion of the residents of Vraja, and next gave Vasudeva, Balarâma and the king [Ugrasena], the gifts sent along for them.'  

 

DASMASKANDHAM ..SRIMATH BHAGAWATHAM.

 BHAGAWATHAM 

DASAMA SKANDHAM   

SREYAS.     

( BY SMT. BALA SIVAKUMAR ) 

HERE YOU READ THE CORE OF EACH CHAPTER OF DASAMA SKANDHAM  

WHICH REVEALS IN DEPTH 

GLORY OF KRISHNA AVATHARA AND ALL THE LEELAS. 

IN PARTICULAR RASA LEELA. 

Srimad Bhagavatham - Venu Geetham

Bhagawatham Skandham 10 chapter 29

 The son of Vyâsa said: 'Even though Krishna was the Supreme Lord, He, resorting   to His inner potency [see yoga-mâyâ], decided to enjoy those nights in autumn when He saw the jasmine flowers blossoming. (2) The king of the stars [the moon] at the time painted with his action the face of the east red, thus giving comfort to all who longed for him, just like a lover approaching his beloved ends her grief when he after a long time shows up again. (3) Krishna saw how the kumuda lotuses opened to the full disc of the moon, that glowed as red as the fresh kunkuma on the face of the goddess of fortune. He saw how the forest was reddened by the gentle rays of that light, and sweetly played His flute that enchanted the minds of the [gopîs with their] beautiful eyes. (4) That song being heard by the women of Vraja awakened Cupid in their hearts, so that each of them, unknown to the others, with her mind seized by Krishna and with earrings swinging in the haste, went to the place where He, her boyfriend, was situated. (5) Some left behind the cows while they were milking them, some abandoned in their eagerness the milk they had on the stove, while others went away without taking the cake out of the oven. (6-7) Some put aside the children they were feeding milk, and dressed up without thinking of the service they would render to their husbands. Some left during their meals, some while they were oiling themselves, were smearing their bodies or were making up their eyes. Others went to Krishna with their clothes and ornaments in disarray. (8) They were checked by their husbands, fathers, brothers and other relatives but, enchanted by Govinda they, with their hearts stolen, did not turn around [to their duties]. (9) Some gopîs who could not get away, stayed at home and closed their eyes to meditate on being [transcendentally] connected in love with Him [see footnote* and 10.1: 62-63]. (10-11) The intolerable, intense agony of being separated from their Beloved One, drove away all bad-mindedness. At the same time their material virtue was also reduced to zero because of the joy they obtained from meditating on Acyuta's embrace. Despite the fact that He was the Supreme Soul, they thought of Him as their paramour. Getting His direct association though their karmic bonds were counteracted so that they immediately gave up their physical interest ruled by the natural modes.'

(12) S'rî Parîkchit said: 'They only knew Krishna as their beloved one, and not as the Absolute Truth, oh sage. How could there, for them being so mindful of the material affair, be an end to the mighty current of the gunas?'

(13) S'rî S'uka said: 'I spoke to you about this before [in 3.2: 19 and in 7.1: 16-33]. When the king of Cedi [S'is'upâla] could attain perfection even by hating the Lord of the Senses, what then would that mean for those dear to the Lord in the Beyond? (14) The personal appearance of the Supreme, Imperishable and Inscrutable Lord who, free from the modes, is the controller of the modes, is there to lead humanity to the perfection of life, oh King. (15) They who towards Him are constantly of lust, anger, fear, affection, unity or friendship will surely achieve absorption in Him. (16) You should not be surprised about this [fact] concerning the Unborn Supreme Personality, the master of all masters of yoga, Krishna, by whose grace this world finds liberation. (17) When the Supreme Lord saw the girls of Vraja coming to Him, He, the best of all speakers, used charming words that confused them. (18) The Supreme Lord said: 'All of you, be welcome, oh fortunate ladies. What can I do to please you? Please tell Me whether Vraja is all right and for what reason you came here. (19) This night is full of ugly fearsome creatures, so please return to Vraja, oh slender girls. You women should not hang around here. (20) Your mothers, fathers, sons, brothers and husbands undoubtedly are looking for you and cannot find you. Do not make your families afraid. (21-22) You have seen Râkâ [the goddess of the full moon day] resplendent with her moonlight. You have seen the forest full of flowers, which is even more pleasurable by the breeze, coming from the Yamunâ, that plays through the leaves of the trees. Go therefore, without delay, back to the cowherd village. You must serve your husbands, oh chaste ladies, the calves and the children are crying for you to give them milk. (23) Or else, if you have come with your hearts overtaken by your love for Me, that is indeed praiseworthy of you, for all living beings have affection for Me. (24) For women it indeed is the highest dharma to be diligently of service to her husband, to be simple and honest towards the relatives, and to take good care of her family. (25) Unless he fell down [from his belief or being unfaithful] a husband, even being bad-tempered, unfortunate, old, decrepit, sickly and poor, must not be rejected by women who want to go to heaven [see also 9.14: 37 and B.G. 1: 40]. (26) For a well-educated woman to go astray dishonorably in adultery, is in all cases a contemptible weakness that creates fear and harms the reputation. (27) By listening, being in My presence [with the deity and the devotees], by meditation and by narrating [proclaiming and publishing], one is of love for Me, not so much with physical proximity. Therefore, please return to your homes [see also 10.23: 33].'

(28) S'rî S'uka said: 'The gopîs thus hearing the not so pleasant words of Govinda, being dejected because they were disappointed in their strong desires, felt an anxiety that was hard to overcome. (29) Saddened letting their faces hang down and their bimba-red lips dry up, they sighed while scratching the ground with their feet. With their tears spoiling their make-up and washing away the kunkum on their breasts, they silently carried the burden of their great distress. (30) Their Beloved One, not so loving at all, had addressed them contrarily, while they for His sake had desisted from all their material desires. They wiped their tears and stopped their crying and then, with their voices choked up in the attachment, in agony said something back. (31) The beautiful gopîs said: 'You, oh Mighty One, oh Goodness, should not speak so harshly. Please reciprocate with our devotion at Your feet for which we have denounced everything else. Do not play so hard-to-get rejecting us. Be just like the Godhead, the Original Personality who reciprocates with those who desire liberation. (32) Oh dearest one, You as the Knower of the Dharma spoke to us about the duty of women, that would consist of faithfulness to her husband, children and relatives. So be it, but is it not so that You, oh Lord, the Godhead, the most appreciated one, who as the Soul for all embodied beings is the closest relative, are the real object of this instruction? (33) The experts are constantly of service to You, who always endear them as their very own Self. So, what do our husbands, children and relatives mean to us who give us trouble? Have mercy with us, oh Supreme Controller, do not take away the by us for so long entertained hopes for You, oh Lotus-eyed One! (34) You easily stole our minds that were absorbed in our households, as also our hands that were engaged in household duties. Our feet will not move one step away from Your feet. How can we go back to Vraja, what should we do instead? (35) Please, oh Dearest One, pour the flood of the nectar of Your smiling glances and melodious songs, which [by the flute] escape from Your lips, over the fire in our hearts. Otherwise we will place our bodies in the fire that burns of separation, and by meditation on Your feet attain Your abode, oh Friend. (36) Oh You with Your lotus eyes, for the goddess of fortune it is a festival whenever she resides at the base of Your feet, the feet that now are held dear by [us] the people dwelling in the forest. Touching them we, being filled by Your joy, from that moment on will never be able to stand in the direct presence of any other man! (37) The goddess of fortune, who together with Tulasî-devî has achieved a position on Your chest, is served by servants, and the other gods try to acquire her look of approval. But the same way as even she desires the dust of Your lotus feet, we also have sought the shelter of the dust of Your feet. (38) Therefore be of mercy with us, oh Vanquisher of all Distress. Renouncing our homes we have approached Your feet in the hope to worship You. Please allow us to serve You, oh gem of all people, oh You with Your beautiful smiles and glances for which our hearts have burned with an intense desire. (39) Seeing Your face encircled by Your hair, the beauty of Your earrings at Your cheeks, the nectar of Your smiling lips, the glances that make one fearless, Your two mighty arms, and with seeing Your chest, the only source of pleasure for the goddess, we are delivered as Your servants. (40) Which woman within the three worlds, oh dearest, would, completely being bewildered by the drawn-out melody lines of the song of Your flute, not deviate in her civil conduct, after seeing this grace of the three worlds, this beautiful form because of which [even] the cows, the birds, the trees and the deer manifested a shiver of joy? (41) You clearly have taken birth as the Godhead, the remover of the fear and distress of the people of Vraja, as no one else but the Original Personality who protects all the gods and worlds. Therefore, oh Friend of the Distressed, kindly place Your lotuslike hand on the burning breasts and heads of Your maidservants.'

(42) S'rî S'uka said: 'Having heard the gopîs' despondent words, the Lord of all the Lords of Yoga full of mercy smiled, He who had been satisfied despite His ever being satisfied within. (43) Being together with all of them He - like the spotted deer - was as splendid as the blemished moon surrounded by the stars. As the Infallible Lord who is so magnanimous in His glances and proofs of affection, He made their faces blossom with His broad smiles that beamed His jasmine-like teeth. (44) Being sung and singing Himself as the commander of hundreds of women moving among them, He wore the five-colored [Vaijayantî] garland with which He increased the beauty of the forest. (45-46) Together with the gopîs He arrived at the riverbank that, served by the waves, was cool with its [wet] sand and was pleasant with the fragrance of the lotuses that was carried by the wind. Together with the Vraja beauties awakening Cupid, He took pleasure in throwing His arms around them in embraces. That way touching their hair, belts, thighs and breasts with His hands, He, challenging striking them with His fingernails, glanced at them and played and laughed with them. (47) This way receiving from Krishna, the Supreme Personality of Godhead, the special attention of the Greater Soul, they, getting proud, considered themselves the best of all women on earth. (48) Observing that they, due to their fortune, were caught in an intoxicated state of self-conceit, Lord Kes'ava, as a form of grace, disappeared from the spot in order to abate it.'