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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-XX

CHAPTER TWENTY

The Sweetness of Rasa

rasa-madhurima

10.21.05 Sukadeva Gosvami to Maharaja Pariksit

barhapidam nata-vara-vapuh karnayoh karnikaram

bibhrad vasah kanaka-kapisham vaijayantim ca malam

randhran veior adhara-sudhayapurayan gopa-vrindair

vrindaraiyam sva-pada-ramanam pravishad gita-kirtih

 

barha—a peacock feather; apidam—as the decoration of His head; nata-vara—of the best of dancers; vapuh—the transcendental body; karnayoh—on the ears; karnikaram—a particular kind of blue lotuslike flower; bibhrat—wearing; vasah—garments; kanaka—like gold; kapisham—yellowish; vaijayantim—named Vaijayanti; ca—and; malam—the garland; randhran—the holes; venoh—of His flute; adhara—of His lips; sudhaya—with the nectar; apurayan—filling up; gopa-vrindaih—by the cowherd boys; vrinda-aranyam—the forest of Vrindavana; sva-pada—because of the marks of His lotus feet; ramanam—enchanting; pravishat—He entered; gita—being sung; kirtih—His glories.

Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krishna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.

 

10.15.42-43 Sukadeva Gosvami to Maharaja Pariksit

tam gorajash-churita-kuntala-baddha-barha-

vanya-prasuna-rucirekshana-caru-hasam

venum kvanantam anugair upagita-kirtim

gopyo didrikshita-drisho ’bhyagaman sametah

 

tam—Him; go-rajah—with the dust raised by the cows; churita—smeared; kuntala—within His locks of hair; baddha—placed; barha—a peacock feather; vanya-prasuna—with forest flowers; rucira-ikshana—charming eyes; caru-hasam—and a beautiful smile; venum—His flute; kvanantam—sounding; anugaih—by His companions; upagita—being chanted; kirtim—His glories; gopyah—the gopis; didrikshita—eager to see; drishah—their eyes; abhyagaman—came forward; sametah—in a body.

Lord Krishna's hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopis, all together, came forward to meet Him their eyes very eager to see Him. (42)

 

pitva mukunda-mukha-saragham akshi-bhringais

tapam jahur viraha-jam vraja-yoshito ’hni

tat sat-kritim samadhigamya vivesha goshtham

savrida-hasa-vinayam yad apanga-moksham

pitva—drinking; mukunda-mukha—of the face of Lord Mukunda; saragham—the honey; akshi-bhringaih—with their beelike eyes; tapam—distress; jahuh—gave up; viraha-jam—based on separation; vraja-yoshitah—the ladies of Vrindavana; ahni—during the day; tat—that; sat-kritim—offering of respect; samadhigamya—fully accepting; vivesha—He entered; goshtham—the cowherd village; sa-vrida—with shame; hasa—laughter; vinayam—and humbleness; yat—which; apanga—of their sidelong glances; moksham—the release.

With their beelike eyes, the women of Vrndavana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vrndavana ladies cast sidelong glances at the Lord - glances filled with bashfulness, laughter and submission - and Shri Krishna, completely accepting these glances as a proper offering of respect, entered the cowherd village. (43)

 

 

10.21.02-3 Sukadeva Gosvami to Maharaja Pariksit

kusumita-vanaraji-shushmi-bhringa

dvija-kula-ghushta-sarah-sarin-mahidhram

madhupatir avagahya carayan gah

saha-pashu-pala-balash cukuja venum

kusumita—flowering; vana-raji—among the groups of trees; shushmi—maddened; bhringa—with bees; dvija—of birds; kula—and flocks; ghushta—resounding; sarah—its lakes; sarit—rivers; mahidhram—and hills; madhu-patih—the Lord of Madhu (Krishna); avagahya—entering; carayan—while tending; gah—the cows; saha-pashu-pala-balah—in the company of the cowherd boys and Lord Balarama; cukuja—vibrated; venum—His flute.

The lakes, rivers and hills of Vrndavana resounded with the sounds of maddened bees and flocks of birds moving about the flowering trees. In the company of the cowherd boys and Balarama, Madhupati [Shri Krishna] entered that forest, and while herding the cows He began to vibrate His flute. (2)

 

tad vraja-striya ashrutya

venu-gitam smarodayam

kashcit paroksham krishnasya

sva-sakhibhyo ‘nvavarnayan

tat—that; vraja-striyah—the ladies in the cowherd village; ashrutya—hearing; venu-gitam—the song of the flute; smara-udayam—which gives rise to the influence of Cupid; kashcit—some of them; paroksham—privately; krishnasya—about Krishna; sva-sakhibhyah—to their intimate companions; anvavarnayan—described.

When the young ladies in the cowherd village of Vraja heard the song of Krnsa's flute, which arouses the influence of Cupid, some of them privately began describing Krishna's qualities to their intimate friends. (3)

 

 

10.21.10-11 The Gopis Glorify Krishna's Flute

vrindavanam sakhi bhuvo vitanoti kiritim

yad devaki-suta-padambuja-labdha-lakshmi

govinda-venum anu matta-mayura-nrityam

prekshyadri-sanv-avaratanya-samasta-sattvam

vrindavanam—Vrindavana; sakhi—O friend; bhuvah—of the earth; vitanoti—spreads; kirtim—the glories; yat—because; devaki-suta—of the son of Devaki; pada-ambuja—from the lotus feet; labdha—received; lakshmi—the treasure; govinda-venum—the flute of Govinda; anu—upon hearing; matta—maddened; mayura—of the peacocks; nrityam—in which there is the dancing; prekshya—seeing; adri-sanu—upon the peaks of the hills; avarata—stunned; anya—other; samasta—all; sattvam—creatures.

O friend, Vrndavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krishna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned. (10)

 

dhanyah sma mudha-gatayo ‘pi harinya eta

ya nanda-nandanam upatta-vicitra-vesham

akarnya venu-ranitam saha-krishna-sarah

pujam dadhur viracitam pranayavalokaih

dhanyah—fortunate, blessed; sma—certainly; mudha-gatayah—having taken birth in an ignorant animal species; api—although; harinyah—she-deer; etah—these; yah—who; nanda-nandanam—the son of Maharaja Nanda; upatta-vicitra-vesham—dressed very attractively; akarnya—hearing; venu-ranitam—the sound of His flute; saha-krishna-sarah—accompanied by the black deer (their husbands); pujam dadhuh—they worshiped; viracitam—performed; pranaya-avalokaih—by their affectionate glances.

Blessed are all these foolish deer because they have approached Maharaja Nanda's son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection. (11)

 

 

10.21.13 The Gopis Glorify Krishna's Flute

gavash ca krishna-mukha-nirgata-venu-gita

piyusham uttabhita-karna-putaih pibantyah

shavah snuta-stana-payah-kavalah sma tasthur

govindam atmani drishashru-kalah sprishantyah

gavah—the cows; ca—and; krishna-mukha—from the mouth of Lord Krishna; nirgata—emitted; venu—of the flute; gita—of the song; piyusham—the nectar; uttabhita—raised high; karna—with their ears; putaih—which were acting as vessels; pibantyah—drinking; shavah—the calves; snuta—exuding; stana—from their udders; payah—the milk; kavalah—whose mouthfuls; sma—indeed; tasthuh—stood still; govindam—Lord Krishna; atmani—within their minds; drisha—with their vision; ashru-kalah—their eyes full of tears; sprishantyah—touching.

Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Krishna's mouth. The calves, their mouths full of milk from their mothers'moist nipples, stand still as they take Govinda within themselves through their tearfilled eyes and embrace Him within their hearts.

 

 

10.21.14 The Gopis Glorify Krishna's Flute

prayo batamba vihaga munayo vane ‘smin

krishnekshitam tad-uditam kala-venu-gitam

aruhya ye druma-bhujan rucira-pravalan

shrinvanti milita-drisho vigatanya-vacah

prayah—almost; bata—certainly; amba—O mother; vihagah—the birds; munayah—great sages; vane—in the forest; asmin—this; krishna-ikshitam—in order to see Krishna; tat-uditam—created by Him; kala-venu-gitam—sweet vibrations made by playing the flute; aruhya—rising; ye—who; druma-bhujan—to the branches of the trees; rucira-pravalan—having beautiful creepers and twigs; shrinvanti—they hear; milita-drishah—closing their eyes; vigata-anya-vacah—stopping all other sounds.

O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Krishna. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages.

 

 

10.21.16-17 The Gopis Glorify Krishna's Flute

drishtvatape vraja-pashun saha rama-gopaih

sancarayantam anu venum udirayantam

prema-pravriddha uditah kusumavalibhih

sakhyur vyadhat sva-vapushambuda atapatram

drishtva—seeing; atape—in the full heat of the sun; vraja-pashun—the domestic animals of Vraja; saha—together with; rama-gopaih—Lord Balarama and the cowherd boys; sancarayantam—herding together; anu—repeatedly; venum—His flute; udirayantam—loudly playing; prema—out of love; pravriddhah—expanded; uditah—rising high; kusuma-avalibhih—(with droplets of water vapor, which are like) groups of flowers; sakhyuh—for his friend; vyadhat—he constructed; sva-vapusha—out of his own body; ambudah—the cloud; atapatram—an umbrella.

In the company of Balarama and the cowherd boys, Lord Krishna is continually vibrating His flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love. He is rising high and conRistructing out of his own body, with its multitude of flower-Rilike droplets of water, an umbrella for the sake of his friend. (16)

 

purnah pulindya urugaya-padabja-raga

shri-kunkumena dayita-stana-manditena

tad-darshana-smara-rujas trina-rushitena

limpantya anana-kuceshu jahus tad-adhim

purnah—fully satisfied; pulindyah—the wives of the shabara tribe; urugaya—of Lord Krishna; pada-abja—from the lotus feet; raga—of reddish color; shri-kunkumena—by the transcendental kunkuma powder; dayita—of His girlfriends; stana—the breasts; manditena—which had decorated; tat—of that; darshana—by the sight; smara—of Cupid; rujah—feeling the torment; trina—upon the blades of grass; rushitena—attached; limpantyah—smearing; anana—upon their faces; kuceshu—and breasts; jahuh—they gave up; tat—that; adhim—mental pain.

The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krishna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up all their anxiety. (17)

 

 

10.21.20 Sukadeva Gosvami to Maharaja Pariksit

evam-vidha bhagavato

ya vrindavana-carinah

varnayantyo mitho gopyah

kridas tan-mayatam yayuh

evam-vidhah—such; bhagavatah—of the Supreme Personality of Godhead; yah—which; vrindavana-carinah—who was wandering in the Vrindavana forest; varnayantyah—engaged in describing; mithah—among one another; gopyah—the gopis; kridah—the pastimes; tat-mayatam—fullness in ecstatic meditation upon Him; yayuh—they attained.

Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as He wandered about in the Vrndavana forest, the gopis became fully absorbed in thoughts of Him.

 

 

10.22.22 Sukadeva Gosvami to Maharaja Pariksit

dridham pralabdhas trapaya ca hapitah

prastobhitah kridana-vac ca karitah

vastrani caivapahritany athapy amum

ta nabhyasuyan priya-sanga-nirvritah

dridham—thoroughly; pralabdhah—cheated; trapaya—of their shame; ca—and; hapitah—deprived; prastobhitah—laughed at; kridana-vat—just like toy dolls; ca—and; karitah—made to act; vastrani—their clothing; ca—and; eva—indeed; apahritani—stolen; atha api—nevertheless; amum—toward Him; tah—they; na abhyasuyan—did not feel inimical; priya—of their beloved; sanga—by the association; nirvritah—joyful.

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

 

 

10.22.24 Sukadeva Gosvami to Maharaja Pariksit

tasam vijnaya bhagavan

sva-pada-sparsha-kamyaya

dhrita-vratanam sankalpam

aha damodaro ‘balah

tasam—of these girls; vijnaya—understanding; bhagavan—the Supreme Personality of Godhead; sva-pada—of His own feet; sparsha—for the touch; kamyaya—with the desire; dhrita-vratanam—who had taken their vow; sankalpam—the motivation; aha—spoke; damodarah—Lord Damodara; abalah—to the girls.

The Supreme Lord understood the determination of the gopis in executing their strict vow. The Lord also knew that the girls desired to touch His lotus feet, and thus Lord Damodara, Krishna, spoke to them as follows.

 

 

10.22.25-27 Krishna to the Gopis

sankalpo viditah sadhvyo

bhavatinam mad-arcanam

mayanumoditah so ‘sau

satyo bhavitum arhati

sankalpah—the motivation; viditah—understood; sadhvyah—O pious girls; bhavatinam—your; mat-arcanam—worship of Me; maya—by Me; anumoditah—approved of; sah asau—that; satyah—true; bhavitum—to become; arhati—must.

[Lord Krishna said:] O saintly girls, I understand that your real motive in this austerity has been to worship Me. That intent of yours is approved of by Me, and indeed it must come_r_to pass. (25)

 

na mayy aveshita-dhiyam

kamah kamaya kalpate

bharjita kvathita dhanah

prayo bijaya neshate

na—not; mayi—in Me; aveshita—fully absorbed; dhiyam—of those whose consciousness; kamah—desire; kamaya—to material lust; kalpate—leads; bharjitah—burned; kvathitah—cooked; dhanah—grains; prayah—for the most part; bijaya—new growth; na ishyate—are not capable of causing.

The desire of those who fix their minds on Me does not lead to material desire for sense gratification, just as barleycorns burned by the sun and then cooked can no longer grow into new sprouts. (26)

 

yatabala vrajam siddha

mayema ramsyatha kshapah

yad uddishya vratam idam

cerur aryarcanam satih

yata—go now; abalah—My dear girls; vrajam—to Vraja; siddhah—having achieved your desire; maya—with Me; imah—these; ramsyatha—you will enjoy; kshapah—the nights; yat—which; uddishya—having in mind; vratam—vow; idam—this; ceruh—you executed; arya—of goddess Katyayani; arcanam—the worship; satih—being pure.

Go now, girls, and return to Vraja. Your desire is fulfilled, for in My company you will enjoy the coming nights. After all, this was the purpose of your vow to worship goddess Katyayani, O pure-hearted ones. (27)

 

 

10.29.01 Sukadeva Gosvami to Maharaja Pariksit

shri-badarayanir uvaca

bhagavan api ta ratriih

sharadotphulla-mallikah

vikshya rantum manash cakre

yoga-mayam upashritah

shri-badarayanih uvaca—shri shukadeva, the son of shrila Badarayana Vedavyasa, said; bhagavan—Krishna, the Supreme Personality of Godhead; api—although; tah—those; ratrih—nights; sharada—of autumn: utphulla—blossoming; mallikah—the jasmine flowers; vikshya—seeing: rantum—to enjoy love; manah cakre—He made up His mind; yogamayam—His spiritual potency that makes the impossible possible; upashritah—resorting to.

Shri Badarayani said: Shri Krishna is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency.

 

 

 

10.29.04 Sukadeva Gosvami to Maharaja Pariksit

nishamya gitam tad ananga-vardhanam

vraja-striyah krishna-grihita-manasah

ajagmur anyonyam alakshitodyamah

sa yatra kanto java-lola-kundalah

nishamya—hearing; gitam—the music; tat—that; ananga—Cupid; vardhanam—which fortifies; vraja-striyah—the young women of Vraja; krishna—by Krishna; grihita—seized; manasah—whose minds; ajagmuh—they went; anyonyam—to one another; alakshita—unnoticed; udyamah—their going forward; sah—He; yatra—where; kantah—their boyfriend; java—because of their haste; lola—swinging; kundalah—whose earrings.

When the young women of Vrndavana heard Krishna'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.

 

 

10.29.08-9 Sukadeva Gosvami to Maharaja Pariksit

ta varyamanah patibhih

pitribhir bhratri-bandhubhih

govindapahritatmano

na nyavartanta mohitah

tah—they; varyamanah—being checked; patibhih—by their husbands; pitribhih—by their fathers; bhratri—brothers; bandhubhih—and other relatives; govinda—by Lord Krishna; apahrita—stolen away; atmanah—their very selves; na nyavartanta—they did not turn back; mohitah—enchanted.

Their husbands, fathers, brothers and other relatives tried to stop them, but Krishna had already stolen their hearts. Enchanted by the sound of His flute, they refused to turn back. (8)

 

antar-griha-gatah kashcid

gopyo ’labdha-vinirgamah

krishnam tad-bhavana-yukta

dadhyur milita-locanah

antah-griha—within their homes; gatah—present; kashcit—some; gopyah—gopis; alabdha—not obtaining; vinirgamah—any exit; krishnam—upon shri Krishna; tat-bhavana—with ecstatic love for Him; yuktah—fully endowed; dadhyuh—they meditated; milita—closed; locanah—their eyes .

Some of the gopis, however, could not manage to get out of their houses, and instead they remained home with eyes closed, meditating upon Him in pure love. (9)

 

 

10.29.11 Sukadeva Gosvami to Maharaja Pariksit

tam eva paramatmanam

jara-buddhyapi sangatah

jahur guna-mayam deham

sadyah prakshina-bandhanah

tam—Him; eva—even though; parama-atmanam—the Supersoul; jara—a paramour; buddhya—thinking Him to be; api—nevertheless; sangatah—getting His direct association; jahuh—they gave up; guna-mayam—composed of the modes of material nature; deham—their bodies; sadyah—immediately; prakshina—thoroughly counteracted; bandhanah—all their bondage of karma.

Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies.

 

 

10.29.19 Krishna to the Gopis

rajany esha ghora-rupa

ghora-sattva-nishevita

pratiyata vrajam neha

stheyam stribhih su-madhyamah

rajani—night; esha—this; ghora-rupa—fearsome in appearance; ghora-sattva—by fearsome creatures; nishevita—populated; pratiyata—please return; vrajam—to the cowherd village of Vraja; na—not; iha—here; stheyam—should stay; stribhih—women; su-madhyamah—O slender-waisted girls.

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.

 

 

10.29.27 Krishna to the Gopis

shravanad darshanad dhyanan

mayi bhavo ’nukirtanat

na tatha sannikarshena

pratiyata tato grihan

shravanat—by hearing (My glories); darshanat—by viewing (My Deity form in the temple); dhyanat—by meditation; mayi—for Me; bhavah—love; anukirtanat—by subsequent chanting; na—not; tatha—in the same way; sannikarshena—by physical proximity; pratiyata—please return; tatah—therefore; grihan—to your homes.

Transcendental love for Me arises by the devoRitional processes of hearing about Me, seeing My Deity 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.

 

 

10.29.33 Gopis to Krishna

kurvanti hi tvayi ratim kushalah sva atman

nitya-priye pati-sutadibhir arti-daih kim

tan nah prasida parameshvara ma sma chindya

asham dhritam tvayi cirad aravinda-netra

kurvanti—they show; hi—indeed; tvayi—for You; ratim—attraction; kushalah—expert persons; sve—for their own; atman—Self; nitya—eternally; priye—who is dear; pati—with our husbands; suta—children; adibhih—and other relations; arti-daih—who only give trouble; kim—what; tat—therefore; nah—to us; prasida—be merciful; parama-ishvara—O supreme controller; ma sma chindyah—please do not cut down; asham—our hopes; dhritam—sustained; tvayi—for You; cirat—for a long time; aravinda-netra—O lotus-eyed one.

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 controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-Richerished_r_hope to have Your association.

 

 

10.29.38 Gopis to Krishna

tan nah prasida vrijinardana te ’nghri-mulam

prapta vishrijya vasatis tvad-upasanashah

tvat-sundara-smita-nirikshana-tivra-kama

taptatmanam purusha-bhushana dehi dasyam

tat—therefore; nah—to us; prasida—please show Your mercy; vrijina—of all distress; ardana—O vanquisher; te—Your; anghri-mulam—feet; praptah—we have approached; vishrijya—renouncing; vasatih—our homes; tvat-upasana—the worship of You; ashah—hoping for; tvat—Your; sundara—beautiful; smita—smiling; nirikshana—because of the glances; tivra—intense; kama—by the lust; tapta—burned; atmanam—whose hearts; purusha—of all men; bhushana—O ornament; dehi—please grant; dasyam—servitude.

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.

 

 

10.29.40 Gopis to Krishna

ka stry anga te kala-padayata-venu-gita-

sammohitarya-caritan na calet tri-lokyam

trailokya-saubhagam idam ca nirikshya rupam

yad go-dvija-druma-mrigah pulakany abibhran

ka—which; stri—woman; anga—dear Krishna; te—Your; kala—sweet-sounding; pada—having stanzas; ayata—drawn-out; venu—of Your flute; gita—by the song; sammohita—completely bewildered; arya—of civilized people; caritat—from the proper behavior; na calet—does not deviate; tri-lokyam—within the three worlds; trai-lokya—of all the three worlds; saubhagam—the cause of auspiciousness; idam—this; ca—and; nirikshya—seeing; rupam—the personal beauty; yat—because of which; go—the cows; dvija—birds; druma—trees; mrigah—and deer; pulakani—bodily hair standing on end; abibhran—they bore.

Dear Krishna, 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. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form.

 

 

10.29.42 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

iti viklavitam tasam

shrutva yogeshvareshvarah

prahasya sa-dayam gopir

atmaramo ’py ariramat

shri-shukah uvaca—shukadeva Gosvami said; iti—in these words; viklavitam—the despondent expressions of; tasam—of them; shrutva—having heard; yoga-ishvara-ishvarah—the Lord of all lords of mystic power; prahasya—laughing; sa-dayam—mercifully; gopih—the gopis; atma aramah—self-satisfied; api—even though; ariramat—He satisfied.

Sukadeva Gosvami said: Smiling upon hearing these despondent words from the gopis, Lord Krishna, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although He is self-satisfied.

 

 

10.29.48 Sukadeva Gosvami to Maharaja Pariksit

tasam tat-saubhaga-madam

vikshya manam ca keshavah

prashamaya prasadaya

tatraivantaradhiyata

tasam—of them; tat—that; saubhaga—due to their good fortune; madam—intoxicated state; vikshya—observing; manam—the false pride; ca—and; keshavah—Lord Krishna; prashamaya—in order to diminish it; prasadaya—to show them favor; tatra eva—right there; antaradhiyata—He disappeared.

Lord Kesava, seeing the gopis too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared.

 

 

10.30.03-4 Sukadeva Gosvami to Maharaja Pariksit

Gati-smita-prekshana-bhashanadishu

priyah priyasya pratirudha-murtayah

asav aham tv ity abalas tad-atmika

nyavedishuh krishna-vihara-vibhramah

gati—in His movements; smita—smiling; prekshana—beholding; bhashana—talking; adishu—and so on; priyah—the dear gopis; priyasya—of their beloved; pratirudha—fully absorbed; murtayah—their bodies; asau—He; aham—I; tu—actually; iti—speaking thus; abalah—the women; tat-atmikah—identifying with Him; nyavedishuh—they announced; krishna-vihara—caused by the pastimes of Krishna; vibhramah—whose intoxication.

Because the beloved gopis were absorbed in thoughts of their beloved Krishna, their bodies imitated His way of moving and smiling, His way of beholding them, His speech and His other distinctive features. Deeply immersed in thinking of Him and maddened by remembering His pastimes, they declared to one another: "I am Krishna!" (3)

 

gayantya uccair amum eva samhata

vicikyur unmattaka-vad vanad vanam

papracchur akasha-vad antaram bahir

bhuteshu santam purusham vanaspatin

gayantyah—singing; uccaih—loudly; amum—about Him; eva—indeed; samhatah—together in a group; vicikyuh—they searched; unmattaka-vat—like madwomen; vanat vanam—from one area of the forest to another; papracchuh—they inquired; akasha-vat—like the sky; antaram—internally; bahih—and externally; bhuteshu—in all created beings; santam—present; purusham—the Supreme Person; vanaspatin—from the trees.

Singing loudly of Krishna, they searched for Him throughout the Vrndavana 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. (4)

 

 

10.30.24 Sukadeva Gosvami to Maharaja Pariksit

evam krishnam pricchamana

vrndavana-latas tarun

vyacakshata vanoddeshe

padani paramatmanah

evam—in this manner; krishnam—about Krishna; pricchamanah—inquiring; vrindavana—of the Vrindavana forest; latah—from the creepers; tarun—and the trees; vyacakshata—they saw; vana—of the forest; uddeshe—in one spot; padani—the footprints; parama-atmanah—of the Supersoul .

While the gopis were thus imitating Krishna's pastimes and asking Vrndavana's creepers and trees where Krishna, the Supreme Soul, might be, they happened to see His footprints in a corner of the forest.

 

 

10.30.26 Sukadeva Gosvami to Maharaja Pariksit

tais taih padais tat-padavim

anvicchantyo ’grato’balah

vadhvah padaih su-priktani

vilokyartah samabruvan

taih taih—by those various; padaih—footprints; tat—His; padavim—path; anvicchantyah—tracing out; agratah—forward; abalah—the girls; vadhvah—of His special consort; padaih—with the footprints; supriktani—thoroughly intermingled; vilokya—noticing; artah—distressed; samabruvan—they spoke.

The gopis began following Krishna's path, as shown by His many footprints, but when they saw that these prints were thoroughly intermixed with those of His dearmost consort, they became perturbed and spoke as follows.

 

 

10.30.28-33 Gopis to One Another

anayaradhito nunam

bhagavan harir ishvarah

yan no vihaya govindah

prito yam anayad rahah

anaya—by Her; aradhitah—perfectly worshiped; nunam—certainly; bhagavan—the Personality of Godhead; harih—Lord Krishna; ishvarah—the supreme controller; yat—inasmuch as; nah—us; vihaya—rejecting; govindah—Lord Govinda; pritah—pleased; yam—whom; anayat—led; rahah—to a secluded place.

Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so_r_pleased with her that He abandoned the rest of us and brought Her to a secluded place. (28)

 

dhanya aho ami alyo

govindanghry-abja-renavah

yan brahmeshau rama devi

dadhur murdhny agha-nuttaye

dhanyah—sanctified; aho—ah; ami—these; alyah—O gopis; govinda—of Govinda; anghri-abja—of the lotuslike feet; renavah—the particles of dust; yan—which; brahma—Lord Brahma; ishau—and Lord shiva; rama devi—Ramadevi, the wife of Lord Vishnu; dadhuh—take; murdhni—on their heads; agha—of their sinful reactions; nuttaye—for the dispelling.

O girls! The dust of Govinda's lotus feet is so sacred that even Brahma, Siva and the goddess Rama take that dust upon their heads to dispel sinful reactions. (29)

 

tasya amuni nah kshobham

kurvanty uccaih padani yat

yaikapahritya gopinam

raho bhunkte ‘cyutadharam

na lakshyante padany atra

tasya nunam trinankuraih

khidyat-sujatanghri-talam

unninye preyasim priyah

imany adhika-magnani

padani vahato vadhum

gopyah pashyata krishnasya

bharakrantasya kaminah

atravaropita kanta

pushpa-hetor mahatmana

imani—these; adhika—very much; magnani—merged; padani—footprints; vahatah—of Him who was carrying; vadhum—His consort; gopyah—O gopis; pashyata—just see; krishnasya—of Krishna; bhara—by the weight; akrantasya—oppressed; kaminah—lusty; atra—in this place; avaropita—placed down; kanta—the girlfriend; pushpa—of (gathering) flowers; hetoh—for the purpose; maha-atmana—by the very intelligent.

Please observe, my dear gopis, how in this place lusty Krishna's footprints are pressed more deeply into the ground. Carrying the weight of His beloved must have been difficult for Him. And over here that intelligent boy must have put Her down to gather some flowers. (31)

 

 

atra prasunavacayah

priyarthe preyasa kritah

prapadakramana ete

pashyatasakale pade

atra—here; prasuna—of flowers; avacayah—the gathering; priya-arthe—for the sake of His beloved; preyasa—by the beloved Krishna; kritah—done; prapada—front of His feet; akramane—with the pressing down; ete—these; pashyata—just see; asakale—incomplete; pade—the pair of footprints.

Just see how in this place dear Krishna 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. (32)

 

kesha-prasadhanam tv atra

kaminyah kamina kritam

tani cudayata kantam

upavishtam iha dhruvam

kesha—of Her hair; prasadhanam—the decorative arrangement; tu—furthermore; atra—here; kaminyah—of the lusty girl; kamina—by the lusty boy; kritam—done; tani—with those (flowers); cudayata—by Him who was making a crown; kantam—His consort; upavishtam—seated; iha—here; dhruvam—certainly.

Certainly Krishna sat down here with His girlfriend to arrange Her hair. The lusty boy must have made a crown for that lusty girl out of the flowers He had collected. (33)

 

 

10.30.35-36 Sukadeva Gosvami to Maharaja Pariksit

ity evam darshayantyas tash

cerur gopyo vicetasah

yam gopim anayat krishno

vihayanyah striyo vane

sa ca mene tadatmanam

varishtham sarva-yoshitam

hitva gopih kama-yana

mam asau bhajate priyah

iti—thus; evam—in this manner; darshayantyah—showing; tah—they; ceruh—wandered; gopyah—the gopis; vicetasah—completely bewildered; yam—which; gopim—gopi; anayat—He took; krishnah—Lord Krishna; vihaya—abandoning; anyah—the other; striyah—women; vane—in the forest; sa—She; ca—also; mene—thought; tada—then; atmanam—Herself; varishtham—the best; sarva—of all; yoshitam—women; hitva—rejecting; gopih—the gopis; kama-yanah—who are impelled by lusty desire; mam—Me; asau—He; bhajate—is accepting; priyah—the beloved.

As the gopis wandered about, their minds completely bewildered, they pointed out various signs of Krishna's pastimes. The particular gopi whom Krishna had led into a secluded forest when He had abandoned all the other young girls began to think Herself the best of women. "My beloved has rejected all the other gopis," She thought, "even though they are driven by Cupid himself. He has chosen to reciproºcate with Me alone. (35-36)

 

 

10.30.37-38 Sukadeva Gosvami to Maharaja Pariksit

tato gatva vanoddesham

dripta keshavam abravit

na paraye ’ham calitum

naya mam yatra te manah

tatah—then; gatva—going; vana—of the forest; uddesham—to one region; dripta—becoming proud; keshavam—to Krishna; abravit—She said; na paraye—am not able; aham—I; calitum—to move; naya—bring; mam—Me; yatra—where; te—Your; manah—mind.

As the two lovers passed through one part of the Vrndavana forest, the special gopi began feeling proud of herself. She told Lord Kesava, "I cannot walk any further. Please carry Me wherever You want to go." (37)

 

evam uktah priyam aha

skandha aruhyatam iti

tatash cantardadhe krishnah

sa vadhur anvatapyata

evam—thus; uktah—addressed; priyam—to His beloved; aha—He said; skandhe—on My shoulder; aruhyatam—please climb; iti—these words; tatah—then; ca—and; antardadhe—He disappeared; krishnah—Lord shri Krishna; sa—She; vadhuh—His consort; anvatapyata—felt remorse.

Thus addressed, Lord Krishna replied, "Just climb on My shoulder." But as soon as He said this, He disappeared. His beloved consort then immediately felt great remorse. (38)

 

 

10.30.39 Shrimati Radharani

ha natha ramana preshtha

kvasi kvasi maha-bhuja

dasyas te kripanaya me

sakhe darshaya sannidhim

ha—O; natha—master; ramana—lover; preshtha—dearmost; kva asi kva asi—where are You, where are You; maha-bhuja—O mighty-armed one; dasyah—to the maidservant; te—Your; kripanayah—wretched; me—Me; sakhe—O friend; darshaya—please show; sannidhim—Your presence.

She cried out: O master! O lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!

 

 

10.30.40 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

anvicchantyo bhagavato

margam gopyo ’viduritah

dadrishuh priya-vishleshan

mohitam duhkhitam sakhim

shri-shukah uvaca—shri shukadeva Gosvami said; anvicchantyah—searching out; bhagavatah—of the Supreme Personality of Godhead; margam—the path; gopyah—the gopis; aviduritah—not far away; dadrishuh—saw; priya—from Her beloved; vishleshat—because of the separation; mohitam—bewildered; duhkhitam—unhappy; sakhim—their friend.

Sukadeva Gosvami said: While continuing to search out Krishna's path, the gopis discovered their unhappy friend close by. She was bewildered by separation from Her lover.

 

 

10.30.44 Sukadeva Gosvami to Maharaja Pariksit

punah pulinam agatya

kalindyah krishna-bhavanah

samaveta jaguh krishnam

tad-agamana-kankshitah

punah—again; pulinam—to the bank; agatya—coming; kalindyah—of the river Yamuna; krishna-bhavanah—meditating on Krishna; samavetah—joined together; jaguh—they sang; krishnam—about Krishna; tat-agamana—His arrival; kankshitah—eagerly desired.

The gopis again came to the bank of the Kalindi. Meditating on Krishna and eagerly hoping He would come, they sat down together to sing of Him.

 

 

10.31.01-8 The Gopi's Songs of Separation

gopya ucuh

jayati te ’dhikam janmana vrajah

shrayata indira shashvad atra hi

dayita drishyatam dikshu tavakas

tvayi dhritasavas tvam vicinvate

gopyah ucuh—the gopis said; jayati—is glorious; te—Your; adhikam—exceedingly; janmana—by the birth; vrajah—the land of Vraja; shrayate—is residing; indira—Lakshmi, the goddess of fortune; shashvat—perpetually; atra—here; hi—indeed; dayita—O beloved; drishyatam—may (You) be seen; dikshu—in all directions; tavakah—Your (devotees); tvayi—for Your sake; dhrita—sustained; asavah—their life airs; tvam—for You; vicinvate—they are searching.

The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. (1)

 

sharad-udashaye sadhu-jata-sat-

sarasijodara-shri-musha drisha

surata-natha te ’shulka-dasika

vara-da nighnato neha kim vadhah

sharat—of the autumn season; uda-ashaye—in the reservoir of water; sadhu—excellently; jata—grown; sat—fine; sarasi-ja—of the lotus flowers; udara—in the middle; shri—the beauty; musha—which excels; drisha—with Your glance; surata-natha—O Lord of love; te—Your; ashulka—acquired without payment; dasikah—maidservants; vara-da—O giver of benedictions; nighnatah—for You who are killing; na—not; iha—in this world; kim—why; vadhah—murder.

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. Isn't this murder? (2)

 

visha-jalapyayad vyala-rakshasad

varsha-marutad vaidyutanalat

vrisha-mayatmajad vishvato bhayad

rishabha te vayam rakshita muhuh

visha—poisonous; jala—by the water (of the Yamuna, contaminated by Kaliya); apyayat—from destruction; vyala—fearsome; rakshasat—from the demon (Agha); varsha—from rain (sent by Indra); marutat—and the wind-storm (created by Trinavarta); vaidyuta-analat—from the thunderbolt (of Indra); vrisha—from the bull, Arishtasura; maya-atmajat—from the son of Maya (Vyomasura); vishvatah—from all; bhayat—fear; rishabha—O greatest of personalities; te—by You; vayam—we; rakshitah—have been protected; muhuh—repeatedly.

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 great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava. (3)

 

na khalu gopika-nandano bhavan

akhila-dehinam antaratma-drik

vikhanasarthito vishva-guptaye

sakha udeyivan satvatam kule

na—not; khalu—indeed; gopika—of the gopi, Yashoda; nandanah—the son; bhavan—Your good self; akhila—of all; dehinam—embodied living entities; antah-atma—of the inner consciousness; drik—the seer; vikhanasa—by Lord Brahma; arthitah—prayed for; vishva—of the universe; guptaye—for the protection; sakhe—O friend; udeyivan—You arose; satvatam—of the Satvatas; kule—in the dynasty.

You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty. (4)

 

viracitabhayam vrishni-dhurya te

caranam iyusham samshriter bhayat

kara-saroruham kanta kama-dam

shirasi dhehi nah shri-kara-graham

viracita—created; abhayam—fearlessness; vrishni—of the Vrishni dynasty; dhurya—O best; te—Your; caranam—feet; iyusham—of those who approach; samshriteh—of material existence; bhayat—out of fear; kara—Your hand; sarah-ruham—like a lotus flower; kanta—O lover; kama—desires; dam—fulfilling; shirasi—on the heads; dhehi—please place; nah—of us; shri—of the goddess of fortune, Lakshmidevi; kara—the hand; graham—taking.

O best of the Vrsnis, 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-fulfillRiing lotus hand on our heads. (5)

 

vraja-janarti-han vira yoshitam

nija-jana-smaya-dhvamsana-smita

bhaja sakhe bhavat-kinkarih sma no

jalaruhananam caru darshaya

vraja-jana—of the people of Vraja; arti—of the suffering; han—O destroyer; vira—O hero; yoshitam—of women; nija—Your own; jana—of the people; smaya—the pride; dhvamsana—destroying; smita—whose smile; bhaja—please accept; sakhe—O friend; bhavat—Your; kinkarih—maidservants; sma—indeed; nah—us; jala-ruha—lotus; ananam—Your face; caru—beautiful; darshaya—please show.

O You who destroys 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 and show us Your beautiful lotus face. (6)

 

pranata-dehinam papa-karshanam

trina-caranugam shri-niketanam

phani-phanarpitam te padambujam

krinu kuceshu nah krindhi hric-chayam

pranata—who are surrendered to You; dehinam—of the embodied living beings; papa—the sins; karshanam—which remove; trina—grass; cara—who graze (the cows); anugam—following; shri—of the goddess of fortune; niketanam—the abode; phani—of the serpent (Kaliya); phana—on the hoods; arpitam—placed; te—Your; pada-ambujam—lotus feet; krinu—please put; kuceshu—on the breasts; nah—our; krindhi—cut away; hrit-shayam—the lust in our hearts.

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 Kaliya, please place them upon our breasts and tear away the lust in our hearts. (7)

 

madhuraya gira valgu-vakyaya

budha-manojnaya pushkarekshana

vidhi-karir ima vira muhyatir

adhara-sidhunapyayayasva nah

madhuraya—sweet; gira—by Your voice; valgu—charming; vakyaya—by Your words; budha—to the intelligent; mano-jnaya—attractive; pushkara—lotus; ikshana—You whose eyes; vidhi-karih—maidservants; imah—these; vira—O hero; muhyatih—becoming bewildered; adhara—of Your lips; sidhuna—with the nectar; apyayayasva—please restore to life; nah—us.

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. (8)

 

10.31.09-10 The Gopi's Song of Separation

tava kathamritam tapta-jivanam

kavibhir iditam kalmashapaham

shravana-mangalam shrimad atatam

bhuvi grinanti ye bhuri-da janah

tava—Your; katha-amritam—the nectar of words; tapta-jivanam—life for those aggrieved in the material world; kavibhih—by great thinkers; iditam—described; kalmasha-apaham—that which drives away sinful reactions; shravana-mangalam—giving spiritual benefit when heard; shriimat—filled with spiritual power; atatam—broadcast all over the world; bhuvi—in the material world; grinanti—chant and spread; ye—those who; bhuri-dah—most beneficent; janah—persons.

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. (9)

 

prahasitam priya-prema-vikshanam

viharanam ca te dhyana-mangalam

rahasi samvido ya hridi sprishah

kuhaka no manah kshobhayanti hi

prahasitam—the smiling; priya—affectionate; prema—with love; vikshanam—glances; viharanam—intimate pastimes; ca—and; te—Your; dhyana—by meditation; mangalam—auspicious; rahasi—in solitary places; samvidah—conversations; yah—which; hridi—the heart; sprishah—touching; kuhaka—O cheater; nah—our; manah—minds; kshobhayanti—agitate; hi—indeed.

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. (10)

 

10.31.11-19 The Gopi's Song of Separation

calasi yad vrajac carayan pashun

nalina-sundaram natha te padam

shila-trinankuraih sidatiti nah

kalilatam manah kanta gacchati

calasi—You go; yat—when; vrajat—from the cowherd village; carayan—herding; pashun—the animals; nalina—than a lotus flower; sundaram—more beautiful; natha—O master; te—Your; padam—feet; shila—by sharp edges of grain; trina—grass; ankuraih—and sprouting plants; sidati—are experiencing pain; iti—thus thinking; nah—us; kalilatam—discomfort; manah—our minds; kanta—O lover; gacchati—feel.

_r_î Dear master, dear lover, when You leave the cowherd village to heard the cows, our minds are disturbed with the thought of that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. (11)

 

dina-parikshaye nila-kuntalair

vanaruhananam bibhrad avritam

ghana-rajasvalam darshayan muhur

manasi nah smaram vira yacchasi

dina—of the day; parikshaye—at the finish; nila—dark blue; kuntalaih—with locks of hair; vana-ruha—lotus; ananam—face; bibhrat—exhibiting; avritam—covered; ghana—thick; rajah-valam—smeared with dust; darshayan—showing; muhuh—repeatedly; manasi—in the minds; nah—our; smaram—Cupid; vira—O hero; yacchasi—You are placing.

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 lusty desires in our minds. (12)

 

pranata-kama-dam padmajarcitam

dharani-mandanam dhyeyam apadi

carana-pankajam shantamam ca te

ramana nah staneshv arpayadhi-han

pranata—of those who bow down; kama—the desires; dam—fulfilling; padma-ja—by Lord Brahma; arcitam—worshiped; dharani—of the earth; mandanam—the ornament; dhyeyam—the proper object of meditation; apadi—in time of distress; carana-pankajam—the lotus feet; sham-tamam—giving the highest satisfaction; ca—and; te—Your; ramana—O lover; nah—our; staneshu—on the breasts; arpaya—please place; adhi-han—O destroyer of mental distress.

Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfation, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts. (13)

 

surata-vardhanam shoka-nashanam

svarita-venuna sushthu cumbitam

itara-raga-vismaranam nrinam

vitara vira nas te ‘dharamritam

 

surata—conjugal happiness; vardhanam—which increases; shoka—grief; nashanam—which destroys; svarita—vibrated; venuna—by Your flute; sushthu—abundantly; cumbitam—kissed; itara—other; raga—attachments; vismaranam—causing to forget; nrinam—men; vitara—please spread; vira—O hero; nah—upon us; te—Your; adhara—of the lips; amritam—the nectar.

O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thouroughly relished by Your vibrating flute and makes people forget any other attachment. (14)

 

atati yad bhavan ahni kananam

truti yugayate tvam apashyatam

kutila-kuntalam shri-mukham ca te

jada udikshatam pakshma-krid drisham

atati—travel; yat—when; bhavan—You; ahni—during the daytime; kananam—to the forest; truti—about 1/1700 of a second; yugayate—becomes like an entire millennium; tvam—You; apashyatam—for those who do not see; kutila—curling; kuntalam—with locks of hair; shri—beautiful; mukham—face; ca—and; te—Your; jadah—foolish; udikshatam—for those who are eagerly looking; pakshma—of lids; krit—the creator; drisham—of the eyes.

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 if we can look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. (15)

 

pati-sutanvaya-bhratri-bandhavan

ativilanghya te ’nty acyutagatah

gati-vidas tavodgita-mohitah

kitava yoshitah kas tyajen nishi

pati—husbands; suta—children; anvaya—ancestors; bhratri—brothers; bandhavan—and other relatives; ativilanghya—completely neglecting; te—Your; anti—into the presence; acyuta—O infallible one; agatah—having come; gati—of our movements; vidah—who understand the purpose; tava—Your; udgita—by the loud song (of the flute); mohitah—bewildered; kitava—O cheater; yoshitah—women; kah—who; tyajet—would abandon; nishi—in the night.

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud s ong of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. (16)

 

rahasi samvidam hric-chayodayam

prahasitananam prema-vikshanam

brihad-urah shriyo vikshya dhama te

muhur ati-spriha muhyate manah

rahasi—in private; samvidam—confidential discussions; hrit-shaya—of lust in the heart; udayam—the rise; prahasita—smiling; ananam—face; prema—loving; vikshanam—glances; brihat—broad; urah—chest; shriyah—of the goddess of fortune; vikshya—seeing; dhama—the abode; te—Your; muhuh—repeatedly; ati—excessive; spriha—hankering; muhyate—bewilders; manah—the mind.

Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You. (17)

 

vraja-vanaukasam vyaktir anga te

vrijina-hantry alam vishva-mangalam

tyaja manak ca nas tvat-sprihatmanam

sva-jana-hrid-rujam yan nishudanam

vraja-vana—in the forests of Vraja; okasam—for those who dwell; vyaktih—the appearance; anga—dear one; te—Your; vrijina—of distress; hantri—the agent of destruction; alam—extremely so; vishva-mangalam—all-auspicious; tyaja—please release; manak—a little; ca—and; nah—to us; tvat—for You; spriha—with hankering; atmanam—whose minds are filled; sva—Your own; jana—devotees; hrit—in the hearts; rujam—of the disease; yat—which is; nishudanam—that which counteracts.

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja's forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotee's hearts. (18)

 

yat te sujata-caranamburuham staneshu

bhitah shanaih priya dadhimahi karkasheshu

tenatavim atasi tad vyathate na kim svit

kurpadibhir bhramati dhir bhavad-ayusham nah

yat—which; te—Your; su-jata—very fine; carana-ambu-ruham—lotus feet; staneshu—on the breasts; bhitah—being afraid; shanaih—gently; priya—O dear one; dadhimahi—we place; karkasheshu—rough; tena—with them; atavim—the forest; atasi—You roam; tat—they; vyathate—are distressed; na—not; kim svit—we wonder; kurpa-adibhih—by small stones and so on; bhramati—flutters; dhih—the mind; bhavat-ayusham—of those of whom Your Lordship is the very life; nah—of us.

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. (19)

 

 

10.32.01-3 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

iti gopyah pragayantyah

pralapantyash ca citradha

ruruduh su-svaram rajan

krishna-darshana-lalasah

shri-shukah uvaca—shri shukadeva Gosvami said; iti—thus, as related above; gopyah—the gopis; pragayantyah—singing forth; pralapantyah—speaking forth; ca—and; citradha—in various charming ways; ruruduh—they cried; su-svaram—loudly; rajan—O King; krishna-darshana—for the sight of Krishna; lalasah—hankering.

Sukadeva Gosvami said: O King, having thus sung and spoken their hearts out in various charming ways, the gopis began to weep loudly. They were very eager to see Lord Krishna. (1)

 

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

sakshan manmatha-manmathah

tasam—before them; avirabhut—He appeared; shaurih—Lord Krishna; smayamana—smiling; mukha—His face; ambujah—lotuslike; pita—yellow; ambara—a garment; dharah—wearing; srak-vi—wearing a flower garland; sakshat—directly; man-matha—of Cupid (who bewilders the mind); man—of the mind; mathah—the bewilderer.

Then Lord Krishna, a smile on His lotus face, appeared before the gopis. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.(2)

 

tam vilokyagatam preshtham

prity-utphulla-drisho ’balah

uttasthur yugapat sarvas

tanvah pranam ivagatam

tam—Him; vilokya—seeing; agatam—returned; preshtham—their dearmost; priti—out of affection; utphulla—opening wide; drishah—their eyes; abalah—the girls; uttasthuh—they stood up; yugapat—all at once; sarvah—all of them; tanvah—of the body; pranam—the life air; iva—as; agatam—returned.

When the gopis saw that their dearmost Krishna had returned_r_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. (3)

 

 

10.32.10 Sukadeva Gosvami to Maharaja Pariksit

tabhir vidhuta-shokabhir

bhagavan acyuto vritah

vyarocatadhikam tata

purushah shaktibhir yatha

tabhih—by these gopis; vidhuta—fully cleansed; shokabhih—of their distress; bhagavan—the Supreme Personality of Godhead; acyutah—the infallible Lord; vritah—surrounded; vyarocata—appeared brilliant; adhikam—exceedingly; tata—my dear (King Parikshit); purushah—the Supreme Soul; shaktibhih—with His transcendental potencies; yatha—as.

Encircled by the gopis, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Krishna thus appeared like the Supersoul encircled by His spiritual potencies.

 

 

10.32.15 Sukadeva Gosvami to Maharaja Pariksit

sabhajayitva tam ananga-dipanam

sahasa-lilekshana-vibhrama-bhruva

samsparshanenanka-kritanghri-hastayoh

samstutya ishat kupita babhashire

sabhajayitva—honoring; tam—Him; ananga—of lusty desires; dipanam—the inciter; sa-hasa—smiling; lila—playful; ikshana—with glances; vibhrama—sporting; bhruva—with their eyebrows; samsparshanena—with touching; anka—upon their laps; krita—placed; anghri—of His feet; hastayoh—and hands; samstutya—offering praise; ishat—somewhat; kupitah—angry; babhashire—they spoke.

Shri Krishna had awakened romantic desires within the gopis, 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.

 

10.32.16 Gopis to Krishna

shri-gopya ucuh

bhajato ’nubhajanty eka

eka etad-viparyayam

nobhayamsh ca bhajanty eka

etan no bruhi sadhu bhoh

shri-gopyah ucuh—the gopis said; bhajatah—to those who respect them; anu—reciprocally; bhajanti—show respect; eke—some; eke—some; etat—to this; viparyayam—the contrary; na ubhayan—with neither; ca—and; bhajanti—reciprocate; eke—some; etat—this; nah—to us; bruhi—speak; sadhu—properly; bhoh—O dear one.

The gopis 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 Krishna, please properly explain this matter to us.

 

10.32.17-21 Krishna to the Gopis

shri-bhagavan uvaca

mitho bhajanti ye sakhyah

svarthaikantodyama hi te

na tatra sauhridam dharmah

svarthartham tad dhi nanyatha

shri-bhagavan uvaca-—the Supreme Personality of Godhead said; mithah—mutually; bhajanti—reciprocate; ye—who; sakhyah—friends; sva-artha—for their own sake; eka-anta—exclusively; udyamah—whose endeavor; hi—indeed; te—they; na—not; tatra—therein; sauhridam—true friendship; dharmah—true religiosity; sva-artha—of their own benefit; artham—for the sake; tat—that; hi—indeed; na—not; anyatha—otherwise.

The Supreme Personality of Godhead said: So-called friends 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. Indeed, if they did not expect benefit for themRiselves, they would not reciprocate. (17)

 

 

bhajanty abhajato ye vai

karunah pitarau yatha

dharmo nirapavado ’tra

sauhridam ca su-madhyamah

bhajanti—they devotedly serve; abhajatah—with those who do not reciprocate with them; ye—those who; vai—indeed; karunah—merciful; pitarau—parents; yatha—as; dharmah—religious duty; nirapavadah—faultless; atra—in this; sauhridam—friendship; ca—and; su-madhyamah—O slender-waisted ones.

My dear slender-waisted gopis, 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 well-wishers.

 

bhajato ’pi na vai kecid

bhajanty abhajatah kutah

atmarama hy apta-kama

akrita-jna guru-druhah

bhajatah—with those who are acting favorably; api—even; na—not; vai—certainly; kecit—some; bhajanti—reciprocate; abhajatah—with those who are not acting favorably; kutah—what to speak of; atma-aramah—the self-satisfied; hi—indeed; apta-kamah—those who have already attained their material desires; akrita-jnah—those who are ungrateful; guru-druhah—those who are inimical to superiors.

My dear slender-waisted gopis, 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 well-wishers. (18)

 

bhajato ’pi na vai kecid

bhajanty abhajatah kutah

atmarama hy apta-kama

akrita-jna guru-druhah

bhajatah—with those who are acting favorably; api—even; na—not; vai—certainly; kecit—some; bhajanti—reciprocate; abhajatah—with those who are not acting favorably; kutah—what to speak of; atma-aramah—the self-satisfied; hi—indeed; apta-kamah—those who have already attained their material desires; akrita-jnah—those who are ungrateful; guru-druhah—those who are inimical to superiors.

Then there are those individuals who are spiritually selfsatisfied, materially fulfilled or by nature ungrateful or simply envious of superiors. Such persons will not love even those who love them, what to speak of those who are inimical. (19)

 

naham tu sakhyo bhajato ’pi jantun

bhajamy amisham anuvritti-vrittaye

yathadhano labdha-dhane vinashte

tac-cintayanyan nibhrito na veda

na—do not; aham—I; tu—on the other hand; sakhyah—O friends; bhajatah—worshiping; api—even; jantun—with living beings; bhajami—reciprocate; amisham—their; anuvritti—propensity (for pure love); vrittaye—in order to impel; yatha—just as; adhanah—a poor man; labdha—having obtained; dhane—wealth; vinashte—and it being lost; tat—of that; cintaya—with anxious thought; anyat—anything else; nibhritah—filled; na veda—does not know.

But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopis, 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. (20)

 

evam mad-arthojjhita-loka-veda

svanam hi vo mayy anuvrittaye ’balah

mayaparoksham bhajata tirohitam

masuyitum marhatha tat priyam priyah

evam—thus; mat—My; artha—for the sake; ujjhita—having rejected; loka—worldly opinion; veda—the opinion of the Vedas; svanam—and relatives; hi—indeed; vah—of you; mayi—for Me; anuvrittaye—for the loving propensity; abalah—My dear girls; maya—by Me; aparoksham—removed from your sight; bhajata—who is actually reciprocating; tirohitam—the disappearance; ma—with Me; asuyitum—to be inimical; ma arhatha—you should not; tat—therefore; priyam—with your beloved; priyah—My dear beloveds.

My dear girls, understandRiing 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 gopis, please do not harbor any bad feelings toward Me, your beloved. (21)

 

10.32.22 Krishna to the Gopis

na paraye ’ham niravadya-samyujam

sva-sadhu-krityam vibudhayushapi vah

ya mabhajan durjara-geha-shrinkhalah

samvrishcya tad vah pratiyatu sadhuna

na—not; paraye—am able to make; aham—I; niravadya-samyujam—to those who are completely free from deceit; sva-sadhu-krityam—proper compensation; vibudha-ayusha—with a lifetime as long as that of the demigods; api—although; vah—to you; yah—who; ma—Me; abhajan—have worshiped; durjara—difficult to overcome; geha-shrinkhalah—the chains of household life; samvrishcya—cutting; tat—that; vah—of you; pratiyatu—let it be returned; sadhuna—by the good activity itself.

I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. 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.

 

10.33.02 Sukadeva Gosvami to Maharaja Pariksit

tatrarabhata govindo

rasa-kridam anuvrataih

stri-ratnair anvitah pritair

anyonyabaddha-bahubhih

tatra—there; arabhata—began; govindah—Lord Krishna; rasa-kridam—the pastime of the rasa dance; anuvrataih—by the faithful (gopis); stri—of women; ratnaih—the jewels; anvitah—joined; pritaih—who were satisfied; anyonya—among one another; abaddha—entwining; bahubhih—their arms.

There on the Yamuna's banks Lord Govinda then began the pastime of the rasa dance in the company of those jewels among women, the faithful gopis, who joyfully linked their arms together.

 

 

10.33.03 Sukadeva Gosvami to Maharaja Pariksit

rasotsavah sampravritto

gopi-mandala-manditah

yogeshvarena krishnena

tasam madhye dvayor dvayoh

pravishtena grihitanam

kanthe sva-nikatam striyah

yam manyeran nabhas tavad

vimana-shata-sankulam

divaukasam sa-daranam

autsukyapahritatmanam

rasa—of the rasa dance; utsavah—the festivity; sampravrittah—commenced; gopi-mandala—by the circle of gopis; manditah—decorated; yoga—of mystic power; ishvarena—by the supreme controller; krishnena—Lord Krishna; tasam—of them; madhye—within the midst; dvayoh dvayoh—between each pair; pravishtena—present; grihitanam—who were held; kanthe—by the necks; sva-nikatam—next to themselves; striyah—the women; yam—whom; manyeran—considered; nabhah—the sky; tavat—at that time; vimana—of airplanes; shata—with hundreds; sankulam—crowded; diva—of the heavenly planets; okasam—belonging to the inhabitants; sa—accompanied; daranam—by their wives; autsukya—by eagerness; apahrita—carried away; atmanam—their minds.

The festive rasa dance commenced, with the gopis arrayed in a circle. Lord Krishna expanded Himself and entered between each pair of gopis, and as that master of mystic power placed His arms around their necks, each girl thought He was standing next to her alone. The demigods and their wives were overwhelmed with eagerness to witness the rasa dance, and they soon crowded the sky with their hundreds of celestial airplanes.

 

 

10.33.16 Sukadeva Gosvami to Maharaja Pariksit

evam parishvanga-karabhimarsha-

snigdhekshanoddama-vilasa-hasaih

reme ramesho vraja-sundaribhir

yatharbhakah sva-pratibimba-vibhramah

evam—thus; parishvanga—with embracing; kara—by His hand; abhimarsha—with touching; snigdha—affectionate; ikshana—with glances; uddama—broad; vilasa—playful; hasaih—with smiles; reme—He took pleasure; rama—of the goddess of fortune; ishah—the master; vraja-sundaribhih—with the young women of the cowherd community; yatha—just as; arbhakah—a boy; sva—His own; pratibimba—with the reflection; vibhramah—whose playing.

In this way Lord Krishna, the original Lord Narayana, master of the goddess of fortune, took pleasure in the company of the young women of Vraja by embracing them, caressing them and glancing lovingly at them as He smiled His broad, playful smiles. It was just as if a child were playing with his own reflection.

 

 

10.33.19 Sukadeva Gosvami to Maharaja Pariksit

kritva tavantam atmanam

yavatir gopa-yoshitah

reme sa bhagavams tabhir

atmaramo ’pi lilaya

kritva—making; tavantam—expanded that many times; atmanam—Himself; yavatih—as many as; gopa-yoshitah—cowherd women; reme—enjoyed; sah—He; bhagavan—the Supreme Lord; tabhih—with them; atma-aramah—self-satisfied; api—although; lilaya—as a pastime.

Expanding Himself as many times as there were cowherd women to associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their company.

 

 

10.33.25 Sukadeva Gosvami to Maharaja Pariksit

evam shashankamshu-virajita nishah

sa satya-kamo ’nuratabala-ganah

sisheva atmany avaruddha-sauratah

sarvah sharat-kavya-katha-rasashrayah

evam—in this manner; shashanka—of the moon; amshu—by the rays; virajitah—made brilliant; nishah—the nights; sah—He; satya-kamah—whose desires are always fulfilled; anurata—constantly attached to Him abala-ganah—His many girlfriends; sisheve—He utilized; atmani—within Himself; avaruddha—reserved; sauratah—conjugal feelings; sarvah—all (the nights); sharat—of the autumn; kavya—poetic; katha—of narrations; rasa—of the transcendental moods; ashrayah—the repositories.

Although the gopis were firmly attached to Lord Krishna, 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.

 

 

10.33.29-31 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

dharma-vyatikramo drishta

ishvaranam ca sahasam

tejiyasam na doshaya

vahneh sarva-bhujo yatha

shri-shukah uvaca—shri shukadeva Gosvami said; dharma-vyatikramah—the transgression of religious or moral principles; drishtah—seen; ishvaranam—of powerful controllers; ca—even; sahasam—due to audacity; tejiyasam—who are spiritually potent; na—does not; doshaya—(lead) to any fault; vahneh—of fire; sarva—everything; bhujah—devouring; yatha—as.

Sukadeva Gosvami said: The status of powerful controllers is not harmed by any apparently audaRicious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted. (29)

 

naitat samacarej jatu

manasapi hy anishvarah

vinashyaty acaran maudhyad

yatharudro ’bdhi-jam visham

na—not; etat—this; samacaret—should perform; jatu—ever; manasa—with the mind; api—even; hi—certainly; anishvarah—one who is not a controller; vinashyati—he is destroyed; acaran—acting; maudhyat—out of foolishness; yatha—as; arudrah—one who is not Lord Rudra; abdhijam—generated from the ocean; visham—poison.

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_r_poison. (30)

 

ishvaranam vacah satyam

tathaivacaritam kvacit

tesham yat sva-vaco-yuktam

buddhimams tat samacaret

ishvaranam—of the Lord’s empowered servants; vacah—the words; satyam—true; tatha eva—also; acaritam—what they do; kvacit—sometimes; tesham—of them; yat—which; sva-vacah—with their own words; yuktam—in agreement; buddhi-man—one who is intelligent; tat—that; samacaret—should perform.

The statements of the Lord's empowered servants are always true, and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions. (31)

 

 

10.33.33 Sukadeva Gosvami to Maharaja Pariksit

kim utakhila-sattvanam

tiryan-martya-divaukasam

ishitush ceshitavyanam

kushalakushalanvayah

kim uta—what to speak then; akhila—of all; sattvanam—created beings; tiryak—animals; martya—humans; diva-okasam—and inhabitants of heaven; ishutuh—for the controller; ca—and; ishitavyanam—of those who are controlled; kushala—with piety; akushala—and impiety; anvayah—causal connection.

How, then, could the Lord of all created beings animals, men and demigods have any connection with the piety and impiety that affect His subject creatures?

 

10.33.35 Sukadeva Gosvami to Maharaja Pariksit

gopinam tat-patinam ca

sarvesham eva dehinam

yo ’ntash carati so ’dhyakshah

kridaneneha deha-bhak

gopinam—of the gopis; tat-patinam—of their husbands; ca—and; sarvesham—of all; eva—indeed; dehinam—embodied living beings; yah—who; antah—within; carati—lives; sah—He; adhyakshah—the overseeing witness; kridanena—for sport; iha—in this world; deha—His form; bhak—assuming.

He who lives as the overseeing witness within the gopis and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes.

 

 

10.33.37 Sukadeva Gosvami to Maharaja Pariksit

nasuyan khalu krishnaya

mohitas tasya mayaya

manyamanah sva-parshva-sthan

svan svan daran vrajaukasah

na asuyan—were not jealous; khalu—even; krishnaya—against Krishna; mohitah—bewildered; tasya—His; mayaya—by the spiritual potency of illusion; manyamanah—thinking; sva-parshva—at their own sides; sthan—standing; svan svan—each their own; daran—wives; vraja-okasah—the cowherd men of Vraja.

The cowherd men, bewildered by Krishna's illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against Him.

 

 

10.33.39 Sukadeva Gosvami to Maharaja Pariksit

vikriditam vraja-vadhubhir idam ca vishnoh

shraddhanvito ’nushrinuyad atha varnayed yah

bhaktim param bhagavati pratilabhya kamam

hrid-rogam ashv apahinoty acirena dhirah

vikriditam—the sporting; vraja-vadhubhih—with the young women of Vrindavana; idam—this; ca—and; vishnoh—by Lord Vishnu; shraddha-anvitah—faithfully; anushrinuyat—hears; atha—or; varnayet—describes; yah—who; bhaktim—devotional service; param—transcendental; bhagavati—unto the Supreme Personality of Godhead; pratilabhya—obtaining; kamam—material lust; hrit—in the heart; rogam—the disease; ashu—quickly; apahinoti—he drives away; acirena—without delay; dhirah—sober.

Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.

 

 

10.35.01 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

gopyah krishne vanam yate

tam anudruta-cetasah

krishna-lilah pragayantyo

ninyur duhkhena vasaran

shri-shukah uvaca—shri shukadeva Gosvami said; gopyah—the gopis; krishne—Lord Krishna; vanam—to the forest; yate—having gone; tam—after Him; anudruta—chasing; cetasah—whose minds; krishna-lilah—the transcendental pastimes of Krishna; pragayantyah—singing loudly; ninyuh—they passed; duhkhena—unhappily; vasaran—the days.

Sukadeva Gosvami said: Whenever Krishna went to the forest, the minds of the gopis would run after Him, and thus the young girls sadly spent their days singing of His pastimes.

 

 

10.35.02-13 The Gopis Sing of Krishna

shri-gopya ucuh

vama-bahu-krita-vama-kapolo

valgita-bhrur adhararpita-venum

komalangulibhir ashrita-margam

gopya irayati yatra mukundah

vyoma-yana-vanitah saha siddhair

vismitas tad upadharya sa-lajjah

kama-margana-samarpita-cittah

kashmalam yayur apasmrita-nivyah

shri-gopyah ucuh—the gopis said; vama—left; bahu—on His arm; krita—putting; vama—left; kapolah—His cheek; valgita—moving; bhruh—His eyebrows; adhara—upon His lips; arpita—placed; venum—His flute; komala—tender; angulibhih—with His fingers; ashrita-margam—its holes stopped; gopyah—O gopis; irayati—vibrates; yatra—where; mukundah—Lord Krishna; vyoma—in the sky; yana—traveling; vanitah—the ladies; saha—together with; siddhaih—the Siddha demigods; vismitah—amazed; tat—to that; upadharya—listening; sa—with; lajjah—embarrassment; kama—of lust; margana—to the pursuit; samarpita—offered; cittah—their minds; kashmalam—distress; yayuh—they experienced; apasmrita—forgetting; nivyah—the belts of their dresses.

The gopis 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, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening. (2-3)

 

hanta citram abalah shrinutedam

hara-hasa urasi sthira-vidyut

nanda-sunur ayam arta-jananam

narma-do yarhi kujita-venuh

vrindasho vraja-vrisha mriga-gavo

venu-vadya-hrita-cetasa arat

danta-dashta-kavala dhrita-karna

nidrita likhita-citram ivasan

hanta—ah; citram—wonder; abalah—O girls; shrinuta—hear; idam—this; hara—(brilliant) like a necklace; hasah—whose smile; urasi—upon the chest; sthira—motionless; vidyut—lightning; nanda-sunuh—son of Nanda Maharaja; ayam—this; arta—troubled; jananam—for persons; narma—of joy; dah—the giver; yarhi—when; kujita—has vibrated; venuh—His flute; vrndashah—in groups; vraja—kept in the pasture; vrishah—the bulls; mriga—the deer; gavah—and the cows; venu—of the flute; vadya—by the playing; hrita—stolen away; cetasah—their minds; arat—at a distance; danta—by their teeth; dashta—bit; kavalah—whose mouthfuls; dhrita—holding up; karnah—their ears; nidritah—asleep; likhita—drawn; citram—an illustration; iva—as if; asan—they were.

O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja's bulls, deer and cows, standing in groups at a great distance, 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. (4-5)

 

 

barhina-stabaka-dhatu-palashair

baddha-malla-paribarha-vidambah

karhicit sa-bala ali sa gopair

gah samahvayati yatra mukundah

tarhi bhagna-gatayah sarito vai

tat-padambuja-rajo ’nila-nitam

sprihayatir vayam ivabahu-punyah

prema-vepita-bhujah stimitapah

barhina—of peacocks; stabaka—with the tail feathers; dhatu—with colored minerals; palashaih—and with leaves; baddha—arranged; malla—of a wrestler; paribarha—the apparel; vidambah—imitating; karhicit—sometimes; sa-balah—with Balarama; ali—my dear gopi; sah—He; gopaih—with the cowherd boys; gah—the cows; samahvayati—calls; yatra—when; mukundah—Lord Mukunda; tarhi—then; bhagna—broken; gatayah—their movement; saritah—the rivers; vai—indeed; tat—His; pada-ambuja—of the lotus feet; rajah—the dust; anila—by the wind; nitam—brought; sprihayatih—hankering for; vayam—ourselves; iva—just like; abahu—slight; punyah—the piety to whose credit; prema—due to love of God; vepita—trembling; bhujah—whose arms (waves); stimita—stopped; apah—whose water.

My dear gopi, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarama and the cow herd 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_r_their arms trembling out of love. (6-7)

 

 

anucaraih samanuvarnita-virya

adi-purusha ivacala-bhutih

vana-caro giri-tateshu carantir

venunahvayati gah sa yada hi

vana-latas tarava atmani vishnum

vyanjayantya iva pushpa-phaladhyah

pranata-bhara-vitapa madhu-dharah

prema-hrishta-tanavo vavrishuh sma

anucaraih—by His companions; samanuvarnita—being elaborately described; viryah—whose prowess; adi-purushah—the original Personality of Godhead; iva—as if; acala—unchanging; bhutih—whose opulences; vana—in the forest; carah—moving about; giri—of the mountains; tatesu—on the sides; carantih—who are grazing; venuna—with His flute; ahvayati—calls; gah—the cows; sah—He; yada—when; hi—indeed; vana-latah—the forest creepers; taravah—and the trees; atmani—within themselves; vishnum—the Supreme Lord, Vishnu; vyanjayantyah—revealing; iva—as if; pushpa—with flowers; phala—and fruits; adhyah—richly endowed; pranata—bowed down; bhara—because of the weight; vitapah—whose branches; madhu—of sweet sap; dharah—torrents; prema—out of ecstatic love; hrishta—hairs standing on end; tanavah—on whose bodies (trunks); vavrishuh sma—they have rained down;

Krishna moves about the forest in the company of His friends, who vividly chant the glories of His magnificent deeds. He thus appears just like the Supreme Personality of Godhead exhibitRiing His inexhaustible opulence. When the cows wander onto the mountainsides and Krishna 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 manifes ting Lord Vishnu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. (8-9)

 

darshaniya-tilako vana-mala-

divya-gandha-tulasi-madhu-mattaih

ali-kulair alaghu gitam abhishtam

adriyan yarhi sandhita-venuh

sarasi sarasa-hamsa-vihangash

caru-gita-hrita-cetasa etya

harim upasata te yata-citta

hanta milita-drisho dhrita-maunah

 

darshaniya—of persons who are attractive to see; tilakah—the most excellent; vana-mala—upon His garland made of forest flowers; divya—divine; gandha—whose fragrance; tulasi—of the tulasi flowers; madhu—by the honeylike sweetness; mattaih—intoxicated; ali—of bees; kulaih—by the swarms; alaghu—strong; gitam—the singing; abhishtam—desirable; adriyan—thankfully acknowledging; yarhi—when; sandhita—placed; venuh—His flute; sarasi—in the lake; sarasa—the cranes; hamsa—swans; vihangah—and other birds; caru—charming; gita—by the song (of His flute); hrita—taken away; cetasah—whose minds; etya—coming forward; harim—Lord Krishna; upasata—worship; te—they; yata—under control; cittah—whose minds; hanta—ah; milita—closed; drishah—their eyes; dhrita—maintaining; maunah—silence.

Maddened by the divine, honeylike aroma of the tulasi flowers on the garland Krishna wears, swarms of bees sing loudly for Him, and that most beautiful of all persons thankfully acknowledges and acclaims their song by taking His flute to His lips and playing it. The charming flute song then steals away the minds of the cranes, swans and other lake-dwelling birds. Indeed, they approach Krishna, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditati on. (10-11)

 

saha-balah srag-avatamsa-vilasah

sanushu kshiti-bhrito vraja-devyah

harshayan yarhi venu-ravena

jata-harsha uparambhati vishvam

mahad-atikramana-shankita-ceta

manda-mandam anugarjati meghah

suhridam abhyavarshat sumanobhish

chayaya ca vidadhat pratapatram

 

saha-balah—together with Balarama; srak—a flower garland; avatamsa—as the ornament on His head; vilasah—playfully wearing; sanushu—on the sides; kshiti-bhritah—of a mountain; vraja-devyah—O goddesses of Vrindavana (gopis); harshayan—creating joy; yarhi—when; venu—of His flute; ravena—by the resounding vibration; jata-harshah—becoming joyful; uparambhati—causes to relish; vishvam—the entire world; mahat—against a great personality; atikramana—of a transgression; shankita—fearful; cetah—in his mind; manda-mandam—very gently; anugarjati—thunders in response; meghah—the cloud; suhridam—upon his friend; abhyavarshat—has rained down; sumanobhih—with flowers; chayaya—with his shade; ca—and; vidadhat—providing; pratapatram—an umbrella as protection from the sun.

O goddess of Vraja, when Krishna is enjoying Himself with Balarama on the mountain slopes, playfully wearing a flower garland on the top of His head, He engladdens all with the resonant vibraRitions 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 Krishna and shades Him from the sun like an umbrella. (12-13)

 

 

10.35.14-25 The Gopis Sing of Krishna

vividha-gopa-caraneshu vidagdho

venu-vadya urudha nija-shikshah

tava sutah sati yadadhara-bimbe

datta-venur anayat svara-jatih

savanashas tad upadharya sureshah

shakra-sharva-parameshthi-purogah

kavaya anata-kandhara-cittah

kashmalam yayur anishcita-tattvah

vividha—various; gopa—of cowherds; caraneshu—in the activities; vidagdhah—expert; venu—of the flute; vadye—in the matter of playing; urudha—manifold; nija—of His own production; shikshah—whose teachings; tava—your; sutah—son; sati—O pious lady (Yashoda); yada—when; adhara—upon His lips; bimbe—which are like red bimba fruits; datta—placing; venuh—His flute; anayat—He brought forth; svara—of musical sound; jatih—the harmonic tones; savanashah—with a variety of low, high and middle pitches; tat—that; upadharya—hearing; sura-ishah—the principal demigods; shakra—Indra; sharva—shiva; parameshthi—and Brahma; purah-gah—headed by; kavayah—learned scholars; anata—bowed; kandhara—their necks; cittah—and minds; kashmalam yayuh—they became bewildered; anishcita—unable to ascertain; tattvah—its essence.

O pious mother Yasoda, 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, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. (14-15)

 

nija-padabja-dalair dhvaja-vajra

nirajankusha-vicitra-lalamaih

vraja-bhuvah shamayan khura-todam

varshma-dhurya-gatir idita-venuh

vrajati tena vayam sa-vilasa

vikshanarpita-manobhava-vegah

kuja-gatim gamita na vidamah

kashmalena kavaram vasanam va

nija—His own; pada-abja—of the lotus feet; dalaih—like flower petals; dhvaja—of a flag; vajra—thunderbolt; niraja—lotus; ankusha—and elephant goad; vicitra—variegated; lalamaih—by the markings; vraja—of Vraja; bhuvah—of the ground; shamayan—relieving; khura—from the hooves (of the cows); todam—the pain; varshma—with His body; dhurya—like an elephant’s; gatih—whose movement; idita—extolled; venuh—whose flute; vrajati—He walks; tena—by that; vayam—we; savilasa—playful; vikshana—with His glances; arpita—bestowed; manah-bhava—of lust; vegah—whose agitation; kuja—like that of trees; gatim—whose movement (i.e., complete lack of movement); gamitah—attaining; na vidamah—we do not recognize; kashmalena—because of our bewilderment; kavaram—the braids of our hair; vasanam—our dress; va—or.

As Krishna 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 cow's hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopis, who become agitated by Cupid when Krishna playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening. (16-17)

 

 

mani-dharah kvacid aganayan ga

malaya dayita-gandha-tulasyah

pranayino ’nucarasya kadamse

prakshipan bhujam agayata yatra

kvanita-venu-rava-vancita-cittah

krishnam anvasata krishna-grihinyah

guna-ganarnam anugatya harinyo

gopika iva vimukta-grihashah

 

mani—(a string of) gems; dharah—holding; kvacit—somewhere; aganayan—counting; gah—the cows; malaya—with a flower garland; dayita—of His beloved; gandha—having the fragrance; tulasyah—the tulasi flowers upon which; pranayinah—loving; anucarasya—of a companion; kada—at some time; amse—on the shoulder; prakshipan—throwing; bhujam—His arm; agayata—He sang; yatra—when; kvanita—vibrated; venu—of His flute; rava—by the sound; vancita—stolen; cittah—their hearts; krishnam—Krishna; anvasata—they sat down beside; krishna—of the black deer; grihinyah—the wives; guna-gana—of all transcendental qualities; arnam—the ocean; anugatya—approaching; harinyah—the does; gopikah—the gopis; iva—just like; vimukta—having given up; griha—for home and family; ashah—their hopes.

Now Krishna is standing somewhere counting His cows on a string of gems. He wears a garland of tulasi flowers that bear the fragrance of His beloved, and He has thrown His arm_r_over the shoulder of an affectionate cowherd boyfriend. As Krishna plays His flute and sings, the music attracts the black deer's wives, who approach that ocean of transcendental qualities and sit down beside Him. Just like us cowherd girls, they have given up all hope for happiness in family life. (18-19)

 

kunda-dama-krita-kautuka-vesho

gopa-godhana-vrito yamunayam

nanda-sunur anaghe tava vatso

narma-dah pranayinam vijahara

manda-vayur upavaty anakulam

manayan malayaja-sparshena

vandinas tam upadeva-gana ye

vadya-gita-balibhih parivavruh

kunda—of jasmine flowers; dama—with a garland; krita—made; kautuka—playful; veshah—His array; gopa—by the cowherd boys; godhana—and the cows; vritah—surrounded; yamunayam—along the Yamuna; nanda-sunuh—the son of Nanda Maharaja; anaghe—O sinless lady; tava—your; vatsah—darling child; narma-dah—amusing; pranayinam—His dear companions; vijahara—He has played; manda—gentle; vayuh—the wind; upavati—blows; anukulam—favorably; manayan—showing honor; malaya-ja—of (the fragrance of) sandalwood; sparshena—the touch; vandinah—those who offer praise; tam—Him; upadeva—of the minor demigods; ganah—members of the various categories; ye—who; vadya—with instrumental music; gita—singing; balibhih—and presentation of gifts; parivavruh—they have encircled.

O sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamuna 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 Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute. (20-21)

 

 

vatsalo vraja-gavam yad aga-dhro

vandyamana-caranah pathi vriddhaih

kritsna-go-dhanam upohya dinante

gita-venur anugedita-kirtih

utsavam shrama-rucapi drishinam

unnayan khura-rajash-churita-srak

ditsayaiti suhrid-asisha esha

devaki-jathara-bhur udu-rajah

vatsalah—affectionate; vraja-gavam—to the cows of Vraja; yat—because; aga—of the mountain; dhrah—the lifter; vandyamana—being worshiped; caranah—His feet; pathi—along the path; vriddhaih—by the exalted demigods; kritsna—entire; go-dhanam—the herd of cows; upohya—collecting; dina—of the day; ante—at the end; gita-venuh—playing His flute; anuga—by His companions; idita—praised; kirtih—His glories; utsavam—a festival; shrama—of fatigue; ruca—by His coloring; api—even; drishinam—for the eyes; unnayan—raising; khura—from the hooves (of the cows); rajah—with the dust; churita—powdered; srak—His garland; ditsaya—with the desire; eti—He is coming; suhrit—to His friends; ashishah—their desires; eshah—this; devaki—of mother Yashoda; jathara—from the womb; bhuh—born; udu-rajah—moon.

Out of great affection for the cows of Vraja, Krishna became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accomRipanying Him chant His glories. His garland is powdered by the dust raised by the cows'hooves, and His beauty, enhanced by His fatigue, creates an ecstatic festival for veryone's eyes. Eager to fulfill His friends desires, Krishna is the moon arisen from the womb of mother Yasoda. (22-23)

 

 

mada-vighurnita-locana ishat

mana-dah sva-suhridam vana-mali

badara-pandu-vadano mridu-gandam

mandayan kanaka-kundala-lakshmya

yadu-patir dvirada-raja-viharo

yamini-patir ivaisha dinante

mudita-vaktra upayati durantam

mocayan vraja-gavam dina-tapam

mada—by intoxication; vighurnita—rolling; locanah—His eyes; ishat—slightly; mana-dah—showing honor; sva-suhridam—to His well-wishing friends; vana-mali—wearing a garland of forest flowers; badara—like a badara fruit; pandu—whitish; vadanah—His face; mridu—soft; gandam—His cheeks; mandayan—ornamenting; kanaka—golden; kundala—of His earrings; lakshmya—with the beauty; yadu-patih—the Lord of the Yadu dynasty; dvirada-raja—like a kingly elephant; viharah—His sporting; yamini-patih—the lord of the night (the moon); iva—like; eshah—He; dina-ante—at the end of the day; mudita—joyful; vaktrah—His face; upayati—is coming; durantam—insurmountable; mocayan—driving away; vraja—of Vraja; gavam—of the cows, or of those who are to be shown mercy; dina—of the daytime; tapam—the painful heat.

As Krishna respectfully greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whiteness of His face, which has the color of a badara berry. With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of a regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day. (24-25)

 

 

 

10.35.26 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

evam vraja-striyo rajan

krishna-lilanugayatih

remire ’hahsu tac-cittas

tan-manaska mahodayah

shri-shukah uvaca—shukadeva Gosvami said; evam—thus; vraja-striyah—the women of Vraja; rajan—O King; krishna-lila—about the pastimes of Krishna; anugayatih—continuously chanting; remire—they enjoyed; ahahsu—during the days; tat-cittah—their hearts absorbed in Him; tat-manaskah—their minds absorbed in Him; maha—great; udayah—experiencing a festivity.

Shri Sukadeva Gosvami said: O King, thus during the daytime the women of Vrndavana took pleasure in continuously singing about the pastimes of Krishna, and those ladies'minds and hearts, absorbed in Him, were filled with great festRiivity.

 

 

10.47.12-19 Shrimati Radharani: The Song of the Bee

gopy uvaca

madhupa kitava-bandho ma sprishanghrim sapatnyah

kuca-vilulita-mala-kunkuma-shmashrubhir nah

vahatu madhu-patis tan-manininam prasadam

yadu-sadasi vidambyam yasya dutas tvam idrik

gopi uvaca—the gopi said; madhupa—O bumblebee; kitava—of a cheater; bandho—O friend; ma sprisha—please do not touch; anghrim—the feet; sapatnyah—of the lover who is our rival; kuca—the breast; vilulita—fallen from; mala—from the garland; kunkuma—with the red cosmetic; shmashrubhih—with the whiskers; nah—our; vahatu—let Him bring; madhu-patih—the Lord of the Madhu dynasty; tat—His; manininam—to the women; prasadam—mercy or kindness; yadu-sadasi—in the royal assembly of the Yadus; vidambyam—an object of ridicule or contempt; yasya—whose; dutah—messenger; tvam—you; idrik—such.

The gopi said: O honeybee, O friend of a cheater, don't touch my feet with your whiskers, which are smeared with the kunkuma that rubbed onto Krishna's garland when it was crushed by the breasts of a rival lover! Let Krishna satisfy the women of Mathura. One who sends a messanger like you will certainly be ridiculed in the Yadu's assembly. (12)

 

sakrid adhara-sudham svam mohinim payayitva

sumanasa iva sadyas tatyaje ’sman bhavadrik

paricarati katham tat-pada-padmam nu padma

hy api bata hrita-ceta hy uttamah-shloka-jalpaih

sakrit—once; adhara—of the lips; sudham—the nectar; svam—His own; mohinim—bewildering; payayitva—making drink; sumanasah—flowers; iva—like; sadyah—suddenly; tatyaje—He abandoned; asman—us; bhavadrik—like you; paricarati—serves; katham—why; tat—His; pada-padmam—lotus feet; nu—I wonder; padma—Lakshmi, the goddess of fortune; hi api—indeed, because; bata—alas; hrita—taken away; cetah—her mind; hi—certainly; uttamah-shloka—of Krishna; jalpaih—by the false speech.

After making us drink the enchanting nectar of His lips only once, Krishna suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padma willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words. (13)

 

kim iha bahu shad-anghre gayasi tvam yadunam

adhipatim agrihanam agrato nah puranam

vijaya-sakha-sakhinam giyatam tat-prasangah

kshapita-kuca-rujas te kalpayantishtam ishtah

kim—why; iha—here; bahu—much; shat-anghre—O bee (six-footed one); gayasi—are singing; tvam—you; yadunam—of the Yadus; adhipatim—about the master; agrihanam—who have no home; agratah—in front of; nah—us; puranam—old; vijaya—of Arjuna; sakha—of the friend; sakhinam—for the friends; giyatam—should be sung; tat—of Him; prasangah—the topics; kshapita—relieved; kuca—of whose breasts; rujah—the pain; te—they; kalpayanti—will provide; ishtam—the charity you desire; ishtah—His beloveds.

O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in_r_front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging. (14)

 

divi bhuvi ca rasayam kah striyas tad-durapah

kapata-rucira-hasa-bhru-vijrimbhasya yah syuh

carana-raja upaste yasya bhutir vayam ka

api ca kripana-pakshe hy uttamah-shloka-shabdah

divi—in the heavenly region; bhuvi—on the earth; ca—and; rasayam—in the subterranean sphere; kah—what; striyah—women; tat—by Him; durapah—unobtainable; kapata—deceptive; rucira—charming; hasa—with smiles; bhru—of whose eyebrows; vijrimbhasya—the arching; yah—who; syuh—become; carana—of the feet; rajah—the dust; upaste—worships; yasya—whose; bhutih—the goddess of fortune, wife of Lord Narayana; vayam—we; ka—who; api ca—nevertheless; kripana-pakshe—for those who are wretched; hi—indeed; uttamah-shloka—the Supreme Lord, who is glorified by the most sublime prayers; shabdah—the name.

In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamahsloka. (15)

 

vishrija shirasi padam vedmy aham catu-karair

anunaya-vidushas te ’bhyetya dautyair mukundat

sva-krita iha vishrishtapatya-paty-anya-loka

vyashrijad akrita-cetah kim nu sandheyam asmin

vishrija—let go of; shirasi—held on your head; padam—My foot; vedmi—know; aham—I; catu-karaih—with flattering words; anunaya—in the art of conciliation; vidushah—who are expert; te—of you; abhyetya—having learned; dautyaih—by acting as a messenger; mukundat—from Krishna; sva—for His own; krite—sake; iha—in this life; vishrishta—who have abandoned; apatya—children; pati—husbands; anya-lokah—and everyone else; vyashrijat—He abandoned; akrita-cetah—ungrateful; kim nu—why indeed; sandheyam—should I make reconciliation; asmin—with Him.

Keep your head off my feet! I know what you're doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger, with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He's simply ungrateful. Why should I make up with Him now? (16)

 

 

mrigayur iva kapindram vivyadhe lubdha-dharma

striyam akrita virupam stri-jitah kama-yanam

balim api balim attvaveshtayad dhvanksha-vad yas

tad alam asita-sakhyair dustyajas tat-katharthah

mrigayuh—a hunter; iva—like; kapi—of the monkeys; indram—the king; vivyadhe—shot; lubdha-dharma—behaving like a cruel hunter; striyam—a woman (namely, shurpanakha); akrita—made; virupam—disfigured; stri—by a woman (Sita-devi); jitah—conquered; kamayanam—who was impelled by lusty desire; balim—King Bali; api—also; balim—his tribute; attva—consuming; aveshtayat—bound up; dhvankshavat—just like a crow; yah—who; tat—therefore; alam—enough; asita—with black Krishna; sakhyaih—of all kinds of friendship; dustyajah—impossible to give up; tat—about Him; katha—of the topics; arthah—the elaboration.

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him. (17)

 

yad-anucarita-lila-karna-piyusha-viprut-

sakrid-adana-vidhuta-dvandva-dharma vinashtah

sapadi griha-kutumbam dinam utshrijya dina

bahava iha vihanga bhikshu-caryam caranti

yat—whose; anucarita—constantly performed activities; lila—of such pastimes; karna—for the ears; piyusha—of the nectar; viprut—of a drop; sakrit—just once; adana—by the partaking; vidhuta—removed entirely; dvandva—of duality; dharmah—their propensities; vinashtah—ruined; sapadi—immediately; griha—their homes; kutumbam—and families; dinam—wretched; utshrijya—rejecting; dinah—becoming themselves wretched; bahavah—many persons; iha—here (in Vrindavana); vihangah—(like) birds; bhikshu—of begging; caryam—the livelihood; caranti—they pursue.

To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living.(18)

 

vayam ritam iva jihma-vyahritam shraddadhanah

kulika-rutam ivajnah krishna-vadhvo harinyah

dadrishur asakrid etat tan-nakha-sparsha-tivra

smara-ruja upamantrin bhanyatam anya-varta

vayam—we; ritam—true; iva—as if; jihma—deceptive; vyahritam—His speech; shraddadhanah—trusting; kulika—of a hunter; rutam—the song; iva—as if; ajnah—foolish; krishna—of the black deer; vadhvah—wives; harinyah—the doe; dadrishuh—experienced; asakrit—repeatedly; etat—this; tat—His; nakha—of the fingernails; sparsha—by the touch; tivra—sharp; smara—of lust; rujah—the pain; upamantrin—O messenger; bhanyatam—please speak; anya—another; varta—topic.

Faithfully taking His deceitful words as true, we became just like the black deer's foolish wives, who trust the cruel hunter's song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Krishna. (19)

 

 

10.47.20 Shrimati Radharani: The Song of the Bee

priya-sakha punar agah preyasa preshitah kim

varaya kim anurundhe mananiyo ’si me ’nga

nayasi katham ihasman dustyaja-dvandva-parshvam

satatam urasi saumya shrir vadhuh sakam aste

priya—of My beloved; sakha—O friend; punah—once again; agah—you have come; preyasa—by My beloved; preshitah—sent; kim—whether; varaya—please choose; kim—what; anurundhe—do you wish; mananiyah—to be honored; asi—you are; me—by Me; anga—My dear one; nayasi—you are bringing; katham—why; iha—here; asman—us; dustyaja—impossible to give up; dvandva—conjugal connection with whom; parshvam—to the side; satatam—always; urasi—on the chest; saumya—O gentle one; shrih—the goddess of fortune; vadhuh—His consort; sakam—together with Him; aste—is present.

O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Shri, and she is always with Him, staying upon His chest.

 

 

10.47.21 Shrimati Radharani to Uddhava

api bata madhu-puryam arya-putro ’dhunaste

smarati sa pitri-gehan saumya bandhumsh ca gopan

kvacid api sa katha nah kinkarinam grinite

bhujam aguru-sugandham murdhny adhasyat kada nu

api—certainly; bata—regrettable; madhu-puryam—in the city of Mathura; arya-putrah—the son of Nanda Maharaja; adhuna—now; aste—resides; smarati—remembers; sah—He; pitri-gehan—the household affairs of His father; saumya—O great soul (Uddhava); bandhun—His friends; ca—and; gopan—the cowherd boys; kvacit—sometimes; api—or; sah—He; kathah—talks; nah—of us; kinkarinam—of the maidservants; grinite—relates; bhujam—hand; aguru-su-gandham—having the fragrance of aguru; murdhni—on the head; adhasyat—will keep; kada—when; nu—maybe.

O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father's household afairs and His friends the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?

 

 

10.82.39-40 Sukadeva Gosvami to Maharaja Pariksit

 

gopyash ca krishnam upalabhya cirad abhishtam

yat-prekshane drishishu pakshma-kritam shapanti

drigbhir hridi-kritam alam parirabhya sarvas

tad-bhavam apur api nitya-yujam durapam

shri-shukah uvaca—shukadeva Gosvami said; gopyah—the young cowherd women; ca—and; krishnam—Krishna; upalabhya—sighting; cirat—after a long time; abhishtam—their object of desire; yat—whom; prekshane—while seeing; drishishu—on their eyes; pakshma—of lids; kritam—the maker; shapanti—they would curse; drigbhih—with their eyes; hridi-kritam—taken into their hearts; alam—to their satisfaction; parirabhya—embracing; sarvah—all of them; tat—in Him; bhavam—ecstatic absorption; apuh—attained; api—even though; nitya—constantly; yujam—for those who engage in yogic discipline; durapam—difficult to attain.

Sukadeva Gosvami said: While gazing at their beloved Krishna, the young gopis used to condemn the creator of their eyelids, _r_[which would momentarily block their vision of Him]. Now, seeing Krishna again after such a long separation, with tier eyes they took Him into their hearts, and there they embraced Him to their full satisfaction. In this way they became totally absorbed in ecstatic meditation on Him, although those who constantly practice mystic yoga find such absorbtion difficult to achieve. (39)

 

bhagavams tas tatha-bhuta

vivikta upasangatah

ashlishyanamayam prishtva

prahasann idam abravit

bhagavan—the Supreme Lord; tah—them; tatha-bhutah—being in such a state; vivikte—in a secluded place; upasangatah—going up to; ashlishya—embracing; anamayam—health; prishtva—asking about; prahasan—laughed; idam—this; abravit—said.

The Supreme Lord approached the gopis in a secluded place as they stood in their ecstatic trance. After embracing each of them and inquiring about their wellbeing, He laughed and spoke as follows. (40)

 

 

10.82.44 Krishna to the Gopis

mayi bhaktir hi bhutanam

amritatvaya kalpate

dishtya yad asin mat-sneho

bhavatinam mad-apanah

mayi—to Me; bhaktih—devotional service; hi—indeed; bhutanam—for living beings; amritatvaya—to immortality; kalpate—leads; dishtya—by good fortune; yat—which; asit—has developed; mat—for Me; snehah—the love; bhavatinam—on the part of your good selves; mat—Me; apanah—which is the cause of obtaining.

Rendering devotional service to Me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward Me, by which you have obtained Me.

 

 

10.82.48 Gopis to Krishna

ahush ca te nalina-nabha padaravindam

yogeshvarair hridi vicintyam agadha-bodhaih

samsara-kupa-patitottaranavalambam

geham jusham api manasy udiyat sada nah

ahuh—the gopis said; ca—and; te—Your; nalina-nabha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-ishvaraih—by the great mystic yogis; hridi—within the heart; vicintyam—to be meditated upon; agadha-bodhaih—who were highly learned philosophers; samsara-kupa—the dark well of material existence; patita—of those fallen; uttarana—of deliverers; avalambam—the only shelter; geham—family affairs; jusham—of those engaged; api—though; manasi—in the minds; udiyat—let be awakened; sada—always; nah—our.

The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in houshold affairs.

 

 

10.83.41-43 The Queens of Dvaraka to Draupadi

na vayam sadhvi samrajyam

svarajyam bhaujyam apy uta

vairajyam parameshthyam ca

anantyam va hareh padam

kamayamaha etasya

shrimat-pada-rajah shriyah

kuca-kunkuma-gandhadhyam

murdhna vodhum gada-bhritah

na—not; vayam—we; sadhvi—O saintly lady (Draupadi); samrajyam—rulership over the entire earth; sva-rajyam—the position of Lord Indra, King of heaven; bhaujyam—unlimited powers of enjoyment; api uta—even; vairajyam—mystic power; parameshthyam—the position of Lord Brahma, creator of the universe; ca—and; anantyam—immortality; va—or; hareh—of the Supreme Lord; padam—the abode; kamayamahe—we desire; etasya—His; shri-mat—divine; pada—of the feet; rajah—the dust; shriyah—of the goddess of fortune; kuca—from the breast; kunkuma—of the cosmetic powder; gandha—by the fragrance; adhyam—enriched; murdhna—on our heads; vodhum—to carry; gadabhritah—of Lord Krishna, the wielder of the club.

O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Krishna's feet, enriched by the fragrance of kunkuma from His consort's bosom. (41-42)

 

 

vraja-striyo yad vanchanti

pulindyas trina-virudhah

gavash carayato gopah

pada-sparsham mahatmanah

vraja—of Vraja; striyah—the women; yat—as; vanchanti—they desire; pulindyah—the women of the aborigine Pulinda tribe in Vraja; trina—from the grass; virudhah—and plants; gavah—the cows; carayatah—who is grazing; gopah—the cowherd boys; pada—of the feet; sparsham—the touch; maha-atmanah—of the Supreme Soul.

We desire the same contact with the Supreme Lord's feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire - the touch of the dust he leaves on the plants and grass as He tends His cows. (43)

 

 

10.84.59 Sukadeva Gosvami to Maharaja Pariksit

nandas tu saha gopalair

brihatya pujayarcitah

krishna-ramograsenadyair

nyavatsid bandhu-vatsalah

nandah—Nanda Maharaja; tu—and; saha—together with; gopalaih—the cowherds; brihatya—especially opulent; pujaya—with worship; arcitah—honored; krishna-rama-ugrasena-adyaih—by Krishna, Balarama, Ugrasena and the others; nyavatsit—stayed; bandhu—to his relatives; vatsalah—affectionate.

Nanda Maharaja showed his affection for his relatives, the Yadus, by remaining with them a little longer, together with his cowherds. During his stay, Krishna, Balarama, Ugrasena and the others honored him with especially opulent worship.

 

 

10.84.66 Sukadeva Gosvami to Maharaja Pariksit

nandas tu sakhyuh priya-krit

premna govinda-ramayoh

adya shva iti masams trin

yadubhir manito ’vasat

nandah—Nanda; tu—and; sakhyuh—to his friend; priya—affection; krit—who showed; premna—out of his love; govinda-ramayoh—for Krishna and Balarama; adya—(I will go later) today; shvah—(I will go) tomorrow; iti—thus saying; masan—months; trin—three; yadubhih—by the Yadus; manitah—honored; avasat—he remained.

And on his part, Nanda was also full of affection for his friend Vasudeva. Thus during the following days Nanda would repeatedly announce, "I will be leaving later today" and "I will be leaving tomorrow." But out of love for Krishna and Balarama he remained there for three more months, honored by all the Yadus.

 

 

10.84.69 Sukadeva Gosvami to Maharaja Pariksit

nando gopas’ ca gopyash ca

govinda-caranambuje

manah kshiptam punar hartum

anisha mathuram yayuh

nandah—Nanda; gopah—the cowherd men; ca—and; gopyah—the cowherd women; ca—also; govinda—of Krishna; carana-ambuje—at the lotus feet; manah—their minds; kshiptam—cast; punah—again; hartum—to remove; anishah—incapable; mathuram—to Mathura; yayuh—they went.

Unable to withdraw their minds from Lord Govinda's lotus feet, where they had surrendered them, Nanda and the cowherd men and women returned to Mathura.

 

 

10.44.13 The Ladies of Mathura

punya bata vraja-bhuvo yad ayam nri-linga

gudhah purana-purusho vana-citra-malyah

gah palayan saha-balah kvanayamsh ca venum

vikridayancati giritra-ramarcitanghrih

punyah—pious; bata—indeed; vraja-bhuvah—the various regions of the land of Vraja; yat—in which; ayam—this; nri—human; linga—by characteristics; gudhah—disguised; purana-purushah—the primeval Personality of Godhead; vana—composed of flowers and other items of the forest; citra—of wonderful variety; malyah—whose garlands; gah—the cows; palayan—herding; saha—together with; balah—Lord Balarama; kvanayan—vibrating; ca—and; venum—His flute; vikridaya—with various pastimes; ancati—He moves about; giritra—by Lord shiva; rama—and the goddess of fortune; arcita—worshiped; anghrih—His feet.

How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Siva and goddess Rama vibrates His flute as He tends the cows in the company of Balarama.