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?'
(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.'
