Rasa-pancadhyayi V - The Rasa Dance

Bhāgavata 10.33.1

Śrī Śukadeva said: Hearing these exquisitely gracious words from Bhagavān, the gopīs abandoned the fever born of separation. Their desires became fulfilled through the touch of His limbs. Jīva Gosvāmī's Krama-sandarbha "Separation" includes both the separation already experienced and any separation still to come; the fever was born from that. Even during separation Kṛṣṇa did not abandon them, and He acknowledged that He remained indebted to them.

Bhāgavata 10.33.2

There Govinda began the rāsa pastime. He was accompanied by the jewels among women, delighted and wholly devoted to Him, their arms linked with one another. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.3-4

The festival of rāsa began in full, beautified by the circle of gopīs. Kṛṣṇa, master of yoga, entered between every pair and embraced each woman around the neck, yet each thought He stood beside her alone. The sky became crowded with hundreds of celestial aircraft bearing gods and their wives, whose intense eagerness had stolen their minds. Jīva Gosvāmī's Krama-sandarbha Here yoga means His inconceivable potency.

Bhāgavata 10.33.5

Then celestial kettledrums resounded and auspicious showers of flowers fell. The foremost Gandharvas, accompanied by their wives, sang Kṛṣṇa's stainless glory. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.6

Within the circular rāsa formation, a tremendous sound arose from the women's bangles, anklets, and waist bells as they danced with their beloved. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.7

There Bhagavān, the son of Devakī, shone most splendidly among the gopīs, like a great emerald set among golden jewels. Jīva Gosvāmī's Krama-sandarbha As in the earlier passage, Devakī here is Yaśodā herself.

Bhāgavata 10.33.8

Kṛṣṇa's brides shone as they sang of Him, like lightning within a circle of clouds. They placed their feet in dance steps and swept their arms through expressive gestures; smiles accompanied the play of their brows. Their slender waists bent, breast cloths moved, and earrings swung against their cheeks. Their faces perspired, and the knots of their hair and girdles loosened. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.9

Their voices warm with love, Kṛṣṇa's pleasure their dearest aim, the gopīs sang loudly while dancing. Delighted by Kṛṣṇa's touch, they filled the entire world with their song. Jīva Gosvāmī's Krama-sandarbha The gopīs' song enveloped this world with a multitude of musical modes that they themselves spontaneously conceived. The world then became devoted to singing in conformity with those modes. The science of music states that the sixteen thousand rāgas created by them were subsequently distributed throughout the world.

Bhāgavata 10.33.10

One gopī sang pure musical modes in perfect unison with Mukunda. Delighted, He honored her, exclaiming, "Excellent! Excellent!" Another developed that very melody into a fixed composition, and He bestowed still greater honor upon her. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.11

One gopī grew tired from the rāsa dance. Her bangles loosened and the jasmine flowers slipped from her hair as she placed her arm upon the shoulder of the mace-bearing Lord beside her. Jīva Gosvāmī's Krama-sandarbha The mace may be understood as one suitable for protecting cows, or as the staff appropriate to the leader of a troupe of dancers. Gadā-bhṛt, "the mace-bearer," thus means that He held a staff shaped like a mace.

Bhāgavata 10.33.12

There one gopī inhaled the fragrance of Kṛṣṇa's arm, which rested upon her shoulder, smelled sweeter than a blue lotus, and was anointed with sandalwood. Her body thrilled with horripilation, and she kissed it. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 150: Some manuscripts read, "smelling the row of sandalwood marks."

Bhāgavata 10.33.13

One gopī placed her cheek, beautified by the radiance of earrings tossed by the dance, against Kṛṣṇa's cheek, and He gave her the chewed betel from His mouth. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.14

One gopī danced and sang while her anklets and girdle chimed. Growing tired, she placed the auspicious lotus hand of Acyuta, who stood beside her, upon her breasts. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 154: The source text of the Viṣṇu Purāṇa reads "her arm shining forth."

Bhāgavata 10.33.15

The gopīs attained Acyuta as their lover, He who is the exclusive beloved even of Śrī. Their necks held by His arms, they sang of Him and sported with Him. Jīva Gosvāmī's Krama-sandarbha The phrase may refer simply to that particular gopī. Alternatively, they attained as their lover the very person who is the object of a love surpassing even Śrī's exclusive love for the Lord of Vaikuṇṭha, a lover whom even she did not attain in this way. Nor was this merely an attainment: unable to tolerate even the slightest separation from them, He held their necks within His own arms.

Bhāgavata 10.33.16

The gopīs danced together with Bhagavān in the assembly of rāsa. Lotuses at their ears and curls ornamented their cheeks, perspiration beautified their faces, and bangles and anklets supplied the music. Garlands slipped from their loosened hair, and bees became their singers. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.17

In this way the Lord of Ramā sported with the beautiful women of Vraja through embraces, the touch of hands, affectionate glances, unrestrained amorous gestures, and laughter, just as a child plays with the movements of his own reflections. Jīva Gosvāmī's Krama-sandarbha Although He is the Lord and master of Ramā, He sported specifically with the beautiful women of Vraja, not with Ramā. Alternatively, He is Ramā's Lord and master, but not her lover in this intimate sense, whereas with the beautiful women of Vraja He truly sported. The verse states: "Thus the Lord of Ramā sported with the beautiful women of Vraja through embraces, the touch of hands, affectionate glances, unrestrained amorous gestures, and laughter, just as a child plays with the movements of his own reflections."

Bhāgavata 10.33.18

O best of the Kurus, the women of Vraja became overwhelmed in every sense by the ever-increasing joy of contact with His limbs. Their garlands and ornaments loosened, yet they could not readily rearrange their hair, fine garments, or breast cloths. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 157: Some editions read "their senses overwhelmed by delight."

Bhāgavata 10.33.19

Seeing Kṛṣṇa's extraordinary play, the women who traveled through the sky became bewildered and afflicted by desire for Him. The moon and his entire retinue were struck with wonder. Jīva Gosvāmī's Krama-sandarbha The reading approved by the commentary is the plural kāmārditāḥ, "afflicted by desire." This is because the words "even the goddesses" explicitly accept that those celestial women were themselves afflicted by desire, and because the clause beginning "and the moon" must be taken as a separate sentence. Textual note 159: Some manuscripts read the singular "afflicted by desire." Textual note 160: It appears that Śrīdhara and some others accept "became forgetful" instead of "became astonished."

Bhāgavata 10.33.20

Bhagavān expanded Himself into as many forms as there were cowherd women and sported with each of them in play, although He is self-delighting. Jīva Gosvāmī's Krama-sandarbha "Himself" means a manifestation of His own self. Textual note 161: Vaiṣṇava-toṣaṇī follows the reading rarāma, "He delighted." Textual note 162: The reference is Śrī Bhāgavatāmṛta 1.1.22; compare Baladeva's commentary, though the source marks this identification as uncertain.

Bhāgavata 10.33.21

Beloved Parīkṣit, the compassionate Lord lovingly wiped the faces of the gopīs, who were tired from amorous play, with His supremely soothing hand. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 163: An alternate reading is "tired from their excessive play."

Bhāgavata 10.33.22

The gopīs' cheeks shone with the flashing radiance of golden earrings and curls. Honored by the bull among men through His smiles and glances, and thrilled by the touch of His fingernails, they honored Him in return by singing of His beautiful, sanctifying deeds. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 165: An alternate reading is "whose cheeks possessed the excellence..."

Bhāgavata 10.33.23

Accompanied by the gopīs, Kṛṣṇa entered the Yamunā to remove their fatigue. His garland had been crushed by contact with their limbs and reddened by the kuṅkuma from their breasts. Followed by rows of singing bees, He appeared like an elephant king, tired after breaking the embankment, entering the water with his cow elephants. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 166: Some manuscripts read "His own breast-kuṅkuma."

Bhāgavata 10.33.24

Beloved Parīkṣit, the laughing young women stood on every side and drenched Him thoroughly in the water while gazing upon Him with love. Praised by celestial travelers who showered flowers, the self-delighting Lord sported there like an elephant king. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.25

Afterward Kṛṣṇa wandered through a nearby grove whose riverbank and every direction were filled with breezes carrying the fragrance of flowers growing on land and water. Surrounded by swarms of bees and the company of young women, He resembled a lordly elephant streaming ichor among his cow elephants. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.26

Thus the Lord, whose desires are eternally fulfilled, enjoyed every night illumined by the moon's rays in the company of the women who loved Him. Holding all amorous feeling fully contained within Himself, He passed those nights as the abode of every rasa celebrated in autumnal poetry and song. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.27

King Parīkṣit said: The Supreme Lord, ruler of the universe, descended together with His plenary portion to establish dharma and bring its opposite to rest. Jīva Gosvāmī's Krama-sandarbha Parīkṣit anticipates the doubt of certain people present there who do not know the truth of this pastime. Out of compassion and solely for their welfare, he raises that doubt under the pretext of asking his own question, beginning with the statement, "To establish dharma."

Bhāgavata 10.33.28

How then could He, who teaches, practices, and protects the boundaries of dharma, act contrary to them by touching the wives of others, O brāhmaṇa? Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.29

The Lord of the Yadus is self-fulfilled, yet He certainly performed what appears blameworthy. With what intention did He do this? O observer of noble vows, please sever our doubt. Jīva Gosvāmī's Krama-sandarbha One whose every desire is fulfilled would have no impulse toward a reprehensible act. The question therefore means: with what intention did He perform an act that appears reprehensible?

Bhāgavata 10.33.30

Śrī Śukadeva said: Powerful rulers are sometimes seen to cross the boundaries of dharma and act with exceptional boldness. Such acts do not stain those endowed with fiery power, just as fire, which consumes everything, is not stained. Jīva Gosvāmī's Krama-sandarbha Transgression of dharma is sometimes observed, as in Brahmā and others desiring their daughters. Exceptional boldness and fearlessness are also observed, as when Bṛhaspati approached the wife of Utathya. Yet none of these acts brings adverse consequence to such beings of fiery power, just as fire's consuming everything does not render fire impure.

Bhāgavata 10.33.31

A person who lacks such sovereign power must never imitate this conduct, not even mentally. One who foolishly does so is destroyed, just as anyone other than Rudra would be destroyed by drinking the poison born from the ocean. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.32

The command of powerful rulers is true and authoritative, though their conduct is so only in certain instances. An intelligent person should practice whatever in their conduct accords with their own instruction. Jīva Gosvāmī's Krama-sandarbha Their word is an injunction; "true" means that it is authoritative evidence.

Bhāgavata 10.33.33

O master, selfless rulers gain no personal advantage in this world by acting well, nor do they incur harm by acting otherwise, for they are free from ego. Jīva Gosvāmī's Krama-sandarbha They are free from ego and do not become personally absorbed in such acts. Even so, the sense is that their performance of one act or another occurs solely under the momentum of already-begun destiny.

Bhāgavata 10.33.34

How, then, could good or evil ever attach itself to the Lord of all beings, whether animals, human beings, or celestial dwellers, and of all who are ruled by Him? Jīva Gosvāmī's Krama-sandarbha Those who are ruled become connected with good and evil, merit and sin. No such connection exists for their ruler. In conjunction with the preceding verse, the question is: how much more emphatically must it be said that such a connection can never exist for the supreme ruler? The lexicon explains balavat as "very strongly," while kim uta and su convey extreme emphasis and certainty.

Bhāgavata 10.33.35

Even sages who are satisfied by devoted service to the pollen of His lotus feet, and whose every bond of karma has been cast away by the power of yoga, wander freely without becoming bound. How then could bondage touch Him, who assumes a body solely by His own will? Jīva Gosvāmī's Krama-sandarbha The words beginning "by the power of yoga" show that even realized knowers are included here.

Bhāgavata 10.33.36

He who moves within the gopīs, their husbands, and indeed every embodied being is the overseeing Lord. This very Kṛṣṇa assumes His body for divine play. Jīva Gosvāmī's Krama-sandarbha Regarding the word "gopīs" here, earlier commentary explains that no woman can truly be classed as another man's wife in relation to Śrī Bhagavān. Even with that explanation, the present interpretation does not negate the impropriety of regarding the gopīs as belonging to ordinary husbands.

Bhāgavata 10.33.37

To bestow grace upon His devotees, He assumes a humanlike form and enjoys such pastimes that whoever hears them becomes devoted exclusively to Him. Jīva Gosvāmī's Krama-sandarbha If the gopīs had actually been married to other men, that relationship would be incongruous. Moreover, if those many men had consequently felt envy toward Kṛṣṇa, statements such as "whose friend is the supreme bliss" (Bhāgavata 10.14.32) would be contradicted.

Bhāgavata 10.33.38

The residents of Vraja, bewildered by His Yogamāyā, did not feel envy toward Kṛṣṇa, for each believed his own wife to be standing beside him. Jīva Gosvāmī's Krama-sandarbha The text answers this with "they did not envy Him." The reference to that particular day is merely illustrative; the same should be understood throughout every circumstance, including the apparent marriages, because any other conclusion would contradict the established theological rasa. The men believed the wives fashioned by Māyā and standing beside them to be their own wives. In light of statements such as "whose friend is the supreme bliss" (Bhāgavata 10.14.32) and "whose abode, wealth, and friends" (10.14.35), any apparent envy here should be understood as only a semblance arranged to preserve social convention.

One may still ask why a self-fulfilled Lord would engage in play, and all the more why He would reveal outwardly a pastime sung throughout the world. The answer is the word "grace" in Bhāgavata 10.33.37. Even if the variant "for the grace of beings" is accepted, His grace toward others should be understood through their relation to His devotees. Or one may ask why He did not keep this eternal play concealed: what is gained by revealing it to material beings? The answer is that it is for devotees present within the material world. "Humanlike" then means the mortal realm, which is a limb of the universal body that He has assumed; He became manifest there. The verse also declares the pastime's power: the words "whoever hears" imply that anyone else who hears it also becomes devoted to Him.

Bhāgavata 10.33.39

When the night of Brahmā came to its close, the gopīs, though unwilling to leave, returned to their homes with Vāsudeva's approval. They were the beloveds of Bhagavān. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.

Bhāgavata 10.33.40

A sober person who faithfully and repeatedly hears, and then recounts, this divine play of Viṣṇu with the brides of Vraja obtains supreme devotion to Bhagavān. He swiftly casts away lust, the disease of the heart, without delay. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.