Sections 408–418

English witness · section(s) 374

Anuccheda 374

The purva-raga of the unmarried gopi girls is also described in the Tenth Canto, 22nd chapter of srimad-Bhagavatam, which begins with these words (srimad-Bhagavatam 10.22.1):

hemante prathame masi nanda-vraja-kumarikah cerur havisyam bhunjanah katyayany-arcana-vratam

"During the first month of the winter season, the young unmarried girls of Gokula observed the vow of worshiping goddess Katyayani. For the entire month they ate only unspiced khichri."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 375–382

Anuccheda 375

Sending a love-letter (kama-lekha) is one of the activities of purva-raga. An example of a love-letter is seen in these words of srimad-Bhagavatam (10.52.37):

srutva gunan bhuvana-sundara srnvatam te. . .

"sri Rukmini said (in her letter read by the brahmana): O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and havong alos heard of Your beauty, which fulfills all the visual desires of those who see, I have fixed my shameless mind upon You, O Krsna."

After purva-raga comes sambhoga. Sambhoga has four parts: 1. sandarsana (gazing), 2. sanjalpa (conversation), 3. samsparsa (touching), and 4. samprayoga (union). Sandarsana means "gazing". An example of sambhoga characterized by gazing and touching is seen in these words of srimad-Bhagavatam (10.52.54-55):

saivam sanais calayati cala-padma-kosau praptim tada bhagavatah prasamiksamana utsarya vama-karajair alakan apangaih praptan hriyaiksata nrpan dadrse 'cyutam ca

tam raja-kanyam ratham aruruksatim jahara krsno dvisatam samiksatam

"On the pretext of the procession, Rukmini displayed her beauty for Krsna alone. Slowly she advanced the two moving lotus-whorls of her feet, awaiting the arrival of the Supreme Lord. With the fingernails of her left had she pushed some strands of hair away from her facw and shyly looked from the corners of her eyes

Srila Jiva Gosvami's

Sri Priti-sandarbha

at the kings standing before her. At that moment she saw Krsna. Then, while His enemies looked on, the Lord seized the princess, who was eager to mount His chariot."

These verses mean: "She shyly waited for the arrival of the Supreme Personality of Godhead. She looked at the kings standing before her. Then, with an agitated heart, she saw the infallible Supreme Lord." These verses were spoken by srila sukadeva Gosvami.

Anucchedas 376-378

An example in sambhoga of gazing and conversation in relation to the unmarried girls of Vraja is seen in these words of srimad- Bhagavatam (10.52.55):

tasam vasamsy upadaya nipam aruhya satvarah hasadbhih prahasan balaih parihasam uvaca ha

"Taking the girls' garments, He (Krsna) quickly climbed to the top of the kadamba tree. Then, as He laughed loudly and His companions also laughed, He addressed the girts jokingly."

Here it may be said that although the gopis already had very exalted love for Lord Krsna, Lord Krsna still manifested this joking pastime to openly display that love and to enjoy a certain kind of loving pastime with them. Scholars learned in rasa-sastra yearn to relish this display of the gopis' love. In this pastime Lord Krsna does not touch the gopis or enjoy other kinds of sambhoga pastimes with them. This kind of purva-rasa is called "lajja-ccheda" (breaking the shyness). It is one of the different kinds of sambhoga. These different kinds of sambhoga are described in these words of Ujjvala-nilamani, srngara-bheda- prakarana, Text 66:

nayana-pritih prathamam cinta-sangas tato 'tha sankalpah nidra-cchedas tanuta visaya-nivrttis trapa-nasah unmado murcha mrtir ity etah smara-dasa dasaiva syuh

"Some other authorities list the stage of sambhoga in this way: 1. nayana-priti (falling in love by seeing the beloved), 2. cinta (thinking of the beloved), 3. sankalpa (deciding to pursue the beloved), 4. nidra-ccheda (loss of sleep), 5. tanuta (becoming emaciated), visaya-nivrtti (becoming oblivious to everything except the beloved), 7. trapa-nasa (destroying shyness), 8. unmada (becoming wild), 9. murcha (fainting), and 10. mrti (death)."

This condition of breaking shyness is the most exalted state in anuraga. Even when they accept death, the last of these ten states, the gopis do not abandon their shyness. To relish this kind of anuraga (breaking the gopis' shyness), Lord Krsna arranged these joking pastimes. In these pastimes Lord Krsna said to the gopis (srimad-Bhagavatam 10.22.11):

na mayodita-purvam va anrtam tad ime viduh

"I have never before spoken a lie, and these boys know it. Therefore, O slender-waisted girls, please come forward, either one by one or all together, and pick out your clothes."

That the gopis' love for Lord Krsna is never broken and remained unchanged in every situation (even when Lord Krsna laughed at them) is seen in these words of srimad-Bhagavatam (01.229):

hasadbhih. . .

"Lord Krsna laughed loudly and His companions also laughed,"

Here the word "bala" indicated Lord Krsna's friends. Only persons who are Lord Krsna's friends may touch His body. Other's cannot. Lord Krsna friends are described in these words of Gautamiya Tantra, Prathamavarana-puja:

dama-sudama-vasudama- kinkinir gandha-puspakaih antahkarana-rupas te krsnasya parikirtitah atmabhedena te pujya yatha krsnas tathaiva te

"With fragrant flowers Dama, Sudama, Vasudama, and Kinkini worshiped Lord Krsna. These boys were all praised by Lord Krsna Himself. These boys all know Lord Krsna's heart. Their hearts are not different from Lord Krsna's heart. As Lord Krsna is worthy of worship, so are they."

Because these pastimes of Lord Krsna's relishing the gopis' anuraga love for Him are confidential, Lord Krsna pretended these activities were all a joke. This joking pretense is not incompatible with these pastimes. On the contrary, Lord Krsna joking enhances the bliss of the pastimes. The great sage Sukadeva Gosvami describes Lord Krsna's purpose in performing these activities. The sage explains (srimad-Bhagavatam 10.22.18):

bhagavan ahata viksya suddha-bhava-prasaditah skandhe nidhaya vasamsi pritah provaca sa-smitam

"When the Supreme Lord saw how the gopis were struck with embarrassment, He was satisfied by their pure loving affection. Putting their clothes on His shoulder, the Lord smiled and spoke to them with affection."

In this verse the word "ahatah" means approached". Or, "ahatah" may also mean Although they had renounced almost all shyness, because of their feminine nature a small fragment of shyness remained. Because of this remaining shyness they gently bent their bodies." The word "suddha-bhava-prasaditah" means "pleased at heart by relishing the gopis' splendid love, love that showed their longing to be with Him and their being enchanted by Him". The next verse explains (srimad-Bhagavatam 10.22.19):

yuyam vivastra yad apo dhrta-vratah. . .

"(Lord Krsna said:) You girls bathed naked while executing your vow, and that is certainly an offense against the demigods. To counteract Your sin you should offer obeisances while placing your joined palms above your heads. Then you should take back your lower garments."

In order to see the last remnants of the gopis' shyness come to their final end Lord Krsna spoke these joking words. The next verse explains (srimad-Bhagavatam 10.22.20):

ity acyutena. . .

"Thus the young girls of Vrndavana, considering what Lord Acyuta had told them, accepted that they had suffered a falldown from their vow by bathing naked in the river. But they still desired to successfully complete their vow, and since Lord Krsna is Himself the ultimate result of all pious activities, they offered their obeisances to Him to cleanse away all their sins."

In this way srila sukadeva Gosvami, the king of sages, reveals first the gopis'being enchanted by Lord Krsna and their longing to associatte with Him, and then their obedience to His command. In the next verse srila sukadeva Gosvami explains (srimad-Bhagavatam (10.22.22):

drdham pralabdhas trapaya ca hapitah prastobhitah kridana-vac ca karitah vastrani caivapahrtany athapy amum- ta nabhyasuyan priya-sanga-nirvrtah

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

In the verse the word "drdham" means greatly", and "pralabdhah" means "cheated". The cheating of the gopis is described here in srimad-Bhagavatam 10.22.19. "Trapaya hapitah" means "deprived of their modesty". This is descibed in srimad-Bhagavatam 10.22.10. "Prastobhitah' here means "mocked". Lord Krsna mocked the gopis in srimad-Bhagavatam 10.22.10. Lord Krsna's making the gopis act like toy dolls is desscribed in His making them stand with folded palms on the pretext of performing atonement. Even though Lord Krsna cheated them and teased them in many ways, the gopis did not find fault with Lord Krsna. On the contrary. It is said here that even though He had stolen their garments, the gopis did not feel eneimical toward Lord Krsna. On the contrary. They were plunged into bliss because they had an opportunity to associate with their beloved. These verses were spoken by srila sukadeva Gosvami.

Anucchedas 379-382

Because they were brahmanis, the yajna-patnis were not qualified to associate with with Lord Krsna as the gopis did. Still, the yajna-patnis did have an ecstatic sentiment that was something like purva-raga. Gazing at Lord Krsna and conversing with Him, they experienced something in some ways like sambhoga. They experienced sambhogabhasa (the reflection of sambhoga). After the winter season had ended and summer had come, Lord Krsna's pastimes with the yajna-patnis became visible. The beginning of these pastimes is desacribed in these words of srimad-Bhagavatam (10.22.29):

atha gopaih parivrto bhagavan devaki-sutah vrndavanad gato duram carayan gah sahagrajah

"Some time later Lord Krsna, the son of Devaki, surrounded by His cowherd friends and accompanied by His elder brother, Balarama, went a good distance away from Vrndavana, herding the cows."

This verse means: "After Lord Krsna had given His mercy to the unmarried girls of Vraja, a summer day came". That the day was a summer day distinguishes this pastime from the previous pastime (which occurred in the winter). On this day Lord Krsna was accompanied by Lord Balarama. That is indicated here by the word "sagrajah" (with His elder brother). Here the phrase "a good distance away from Vrndavana" indicates that Krsna and the boys were in the hilly part of Kamyavana. That they were in the hills is seen by the fact that they decorated their bodies with mineral pigments from the hills. That place is described in these words of srimad-Bhagavatam (10.22.36):

tarunam namra-sakhanam madhyato yamunam gatah

"Thus moving among the trees, whose branches were bent low by their abundance of twigs, fruits, flowers and leaves, Lord Krsna came to the Yamuna River."

With Vraja to their south and the Yamuna to the west, they entered a clearing to enjoy pastimes. To the south was Mathura City, and to the north was the place where some yajnika- brahmanas lived. The home of these brahmana's was near King Kamsa's palace. That is seen in these words describing the thoughts of these brahmanas (srimad-Bhagavatam (10.23.52):

kamsad bhita na cacalan

"Thus reflecting on the sin they had committed by neglecting Lord Krsna, they (the yajnika-brahmanas) became very eager to see Him. But being afraid of King Kamsa, they did not dare go to Vraja."

In this way it is seen that those brahmanas did not go to meet Lord Krsna. The summer qualities of that day are described in these words of srimad-Bhagavatam (10.22.30):

nidagharkatape tigme chayabhih svabhir atmanah atapatrayitan viksya druman aha vrajaukasah

"When the sun's heat became intense, Lord Krsna saw that the trees were acting as umbrellas by shading Him, and thus He spoke as follows to His boyfriends."

In this verse the phrase "nidagharkatape tigme" is a locative absolute. The yajna-patnis' sambhogabhasa (reflection of sambhoga) is described in these words of srimad-Bhagavatam (10.23.21-23):

yamunopavane 'soka- nava-pallava-mandite vicarantam vrtam gopaih sagrajam dadrsuh striyah

"Along the river Yamuna, within a garden decorated with buds of asoka trees, they caught sight of Him strolling along in the company of the cowherd boys and His elder brother, Balarama.

syamam hiranya-paridhim vanamalya-barha- dhatu-pravala-nata-vesam anuvratamse vinyasta-hastam itarena dhunanam abjam karnotpalalaka-kapola-mukhabja-hasam

"His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of Mower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling."

prayah-sruta-priyatamodaya-karna-purair yasmin nimagna-manasas tam athaksi-randhraih antah pravesya su-ciram parirabhya tapam prajnam yathabhimatayo vijahur narendra

"O ruler of men, for a long time those brahmana ladies had heard about Krsna, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they fionally gave up the pain of separation from Him, just as sagesa give up the anxiety of false ego by embracing their innermost consciousness."

In this verse (srimad-Bhagavatam 10.23.23) the word abhimatayah" means: "false ego", and the phrase prajnam tapam vijahuh" means "as the sages, situated in spiritual trace, become free of all sufferings, so these women also became free of all sufferings".

One of those brahmanis, becoming free of their previous disqualifications, attained in her heart purva-raga love for Lord Krsna and then enjoyed sambhoga pastimes with Him, pastimes that begin with touching Him. This attainment of hers is seen in these words of srimad-Bhagavatam (10.23.35):

tatraika vidhrta bhartra bhagavantam yatha-srutam hrdopaguhya vijahau deham karmanubandhanam

"One of ther ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Krsna, she embraced him within her heart and gave up her material body, the basis of bondage to material activity."

When she gave up the brahmana body she had attained by past karma, then he disqualification was destroyed and she was able to embrace Lord Krsna in her heart. In that way she attained Lord Krsna's association. This is described in these words of Bhagavad-gita (8.6):

yam yam vapi smana bhavam. . .

"Whatever state of being one remembers when he quits this body, O son of Kunti, that state he will attain without fail."

The statement that she attained Lord Krsna's association means that she attained the form of a gopi. She did not attain the form of a brahmani and in that form associate with Lord Krsna. That Lord Krsna's close associates were all cowherd people is seen in these words of srimad-Bhagavatam (10.23.37):

evam lila-nara-vapuh. . .

"Thus the Supreme Lord, appearing like a human being to perform His pastimes, imitated the ways of human society. He enjoyed pleasing His cows, cowherd boyfriends and cowherd girlfriends with His beauty, words, and actions."

In this verse it is said that Lord Krsna enjoyed pleasing the cows and cowherd people. He did not enjoy pastimes with others, at least not in the land of Vraja. In Vraja that yajna- patni could not enjoy pastimes with Lord Krsna without becoming a gopi. She thus entered the Vraja that is not manifested in the material world. In that unmanifested Vraja Lord Krsna enjoys many different pastimes, pastimes without limit. This is explained in the Krsna-sandarbha. Therefore there is nothing wrong in her death. She yearned to attain Lord Krsna. With a great effort she struggled to attain Him. In that way she attained a very exalted relationship (rasa) with Him. srimad-Bhagavatam 10.23.35 quoted above was spoken by srila sukadeva Gosvami.

English witness · section(s) 383

Anuccheda 383

In the autumn after (Lord sri Krsna's pastime of stealing the gopis' garments) all the vraja-gopis enjoyed sambhoga pastime with Lord Krsna, pastimes born of the gopis' purva-raga love for Him, pastimes that begin with gazing at Lord Krsna. These sambhoga pastimes are described (in the scriptures). Although the unmarried girls of Vraja had already attained Lord Krsna's association, theydid not feel fulfilled. Their purva-raga love for Him had still not attained its full nature. Still, at least one gopis had enjoyed pastimes with Lord Krsna, as is seen in these words of srimad-Bhagavatam (10.21.17):

purnah pulindyah. . .

"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 Krsna'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."

Still, many other gopis had not yet even touched Lord Krsna. This is seen in these words spoken by the gopis in srimad- Bhagavatam (10.29.36):

yarhy ambujaksa. . .

"O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of Your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by You."

When the gopis first heard Lord Krsna's flute-music they at first tried to supress the ecstatic emotions that came to overwhelm them. From this it may be seen that they had not yet directly enjoyed sambhoga pastimes with Him. Also, because they had not yet enjoyed sambhoga pastimes with Him, Lord Krsna at first rejected them, and they then appealed to Him. These pastimes are seen in srimad-Bhagavatam, Canto 10, Chapter 29, in the passage that begins with these words (srimad-Bhagavatam 10.29.4):

nisamya gitam tad ananga-vardhanam vraja-striyah krsna-grhita-manasah ajagmur anyonyam alaksitodyamah sa yatra kanto java-lola-kundalah

"When the young women of Vrndavana heard Krsna'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."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 384

Anuccheda 384

Jealous anger (mana) may bring separation (vipralambha) of Lord Krsna and His beloved. This is seen in the following words of Ujjvala-nilamani, srngara-bheda-prakarana (Text 93):

aher iva gatih premna sva-bhava-kutila bhavet ato hetor ahetos ca yunor mana udancati

"The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Becuase of this, two types of nager arise between young couples - anger with cause and anger without cause."

Jealous anger without a cause is described in these words of Ujjvala-nilamani, srngara-bheda-prakarana (Text 70):

ahetur neti nety ukter hetor yan mana ucyate asya pranaya eva syan manasya padam uttamam

"When without any cause the beloved says `No. No.' and rejects the lover, this is called jealous anger (mana). This is the highest state of loving jealous anger."

Jealous anger is thus with a cause and without a ccause. Jealous anger with a cause is described in these words of Ujjvala-nilamani, srngara-bheda-prakarana (Text 71):

hetur irsya-vipaksader visistye preyasa krte bhavah pranaya-mukhyo 'yam irsya-manatvam rcchati

"When the lover gives special attention to a certain beloved, then all the rivals of the beloved become jealous. In this way what was once love becomes jealous anger. This is anger with cause."

Jealous anger is also described in these words of Ujjvala- nilamani, srngara-bheda-prakarana (Text 72):

sneham vina bhayam na syan nersya ca pranayam vina tasman mana-prakaro 'yam dvayoh prema-prakasakah

"Without love there cannot be fear (for the loss of the beloved), and without love there cannot be jealousy. For this reason fear and jealousy may be manifestations of love."

Jealous anger is seen in the following words of Hari- vamsa, Visnu-parva (66.4 and 65.50):

rusitam iva tam devim snehat sankalpayann iva bhita-bhito 'ti-sanakair vivesa yadu-nandanah

rupa-yauvana-sampanna sva-saubhagyena garvita abhimanavati devi srutvaiversya-vasam gata

"As He slowly entered the palace, Lord Krsna, who is feared by fear itself, and who is the descendent of Maharaja Yadu, lovingly meditated on His angry queen Satyabhama." "Meanwhile, hearing (how her rival Rukmini had attained a parijata flower from Indraloka), Queen Satyabhama, who was very proud of her opulent beauty and youthfulness, bexcame overwhelmed with jealous anger."

When the beloved suspects the lover no longer loves her, then jealous anger with cause is manifest. Lord Krsna enjoys teasing His beloved in this way (to make her angry because she suspects He no longer loves her). An example of such teasing is seen in these words Lord Krsna spoke to Queen Rukmini (srimad- Bhagavatam 10.60.29):

tvad-vacah srotu-kamena ksvelyacaritam angane

"I only spoke in jest, dear lady, because I wanted to hear what you would say."

srimad-Bhagavatam (10.60.30):

mukham ca prema-samrambha- sphuritadharam iksitum. . .

"I wanted to see your face with lips trembling in loving anger, the reddish corners of your eyes throwing sidelong glances and the line of your beautiful eyebrows knit in a frown."

Queen Rukmini refuted Lord Krsna's teasing arguments by speaking these words (srimad-Bhagavatam 10.60.40):

jadyam vacas tava gadagraja. . .

"My Lord, as a lion drives away lesser animals to claim his proper tribute, You drove off the assembled kings with the resounding twang of Your sarnga bow and then claimed me, Your fair share. Thus it is sheer foolishness, my dear Gadagraja, for You to say You took shelter in the ocean out of fear of those kings."

Lord Krsna's teasing words in the pastime were proper, for they were meant only to increase His beloved's love for Him. Such words are approved by ancient and modern poets and philosophers. Now jealous anger in the mood of worship, which is called adaraniya-mana", will be considered. When, during the rasa dance, at the time of their first intimate meeting, Lord Krsna abandoned all the gopis and remained hidden from their sight, the gopis became slightly angry with Him. This is seen in the passage beginning with these words (srimad-Bhagavatam 10.32.15):

sabhajayitva tam ananga-dipanam sahasa-lileksana-vibhrama-bhruva samsparsanenanka-krtanghri-hastayoh samstutya isat kupita babhasire

"Sri Krsna 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."

The meaning of this verse is clear. This verse was spoken by srila sukadwva Gosvami.

English witness · section(s) 385

Anuccheda 385

By speaking words of praise the lover may pacify the beloved's anger. An example of this may be seen in these words of praise spoken by Lord Krsna to the gopis (srimad-Bhagavatam 10.32.21-22):

evam mad-arthojjhita-loka-veda- svanam hi vo mayy anuvrttaye 'balah mayaparoksam bhajata tirohitam masuyitum marhatha tat priyam priyah

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

na paraye 'ham niravadya-samyujam. . .

"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."

The meaning of these verses is clear. These verses were spoken by the Supreme Personality of Godhead.

English witness · section(s) 386–390

Anuccheda 386

Jealous anger or pride without a cause is called pranaya-mana" (anger or pride caused by love). Such anger or pride has no external cause. Its only cause is the pastimes of love. The hero (Lord Krsna) also manifests this kind of pride or anger. In the rasa of love for the Supreme Personality of Godhead this kind of anger or pride is one of the uddipanas. An example of causeless anger or pride, pride born of love, is seen in the passage that begins with these words of srimad-Bhagavatam (10.29.48):

tasam tat-saubhaga-madam viksya manam ca kesavah

"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."

Here the gopis had pride born from love (pranaya-mana). There was a cause of their pride. They were proud of their own good fortune. Therefore, to curb this pride and give them His mercy, Lord Krsna suddenly disappeared from the gopis' sight. Then it is said in srimad-Bhagavatam (10.30.36):

yam gopim anayat krsno vihayanyah striyo vane. . .

"The particular gopi whom Krsna had led to a secluded forest when He had abandoned all the other 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 reciprocate with Me alone.' "

Tbis gopi also became proud with love (pranaya-mana). Filled with pride, She spoke these words to Lord Krsna (srimad- Bhagavatam 10.30.37):

na paraye 'ham calitum naya mam yatra te manah

"I cannot walk any further. Please carry Me wherever You want to go."

As the other gopis were previously, this gopi also became proud with love. Then, with anger also born of love, Lord Krsna spoke to Her the following words (srimad-Bhagavatam 10.30.38):

skandha aruhyatam. . .

"Lord Krsna replied: `Just climb on My shoulder.' "

After speaking these words, Lord Krsna suddenly disappeared. The gopis have pride without cause (ahetu) and Lord Krsna has pride with a faint reflection of a cause (hetv-abhasa). Flowing through the great whirlpool of deceitful crookedness, the gopis' loving pride and anger become very intense.When they are separated from Lord Krsna, their anger becomes sublimely pure. Lord Krsna's other beloveds (other than the gopis) manifest grief, fear, and worry when they become angry with a cause. As example of this is seen in the srimad-Bhagavatam chapter when Lord Krsna teased Queen Rukmini with loving joking words. There Lord Krsna's intention was to make a playful joke. Queen Rukmini was very deep and her love very sincere. There Lord Krsna thought: "My wish is to enjoy pastimes of making My beloved angry. Her throat will be filled with emotional words that reveal her great love for Me. However, she may not clearly understand My intention. She will either become playfully angry, or she will say she does not understand My words. In this way I will try to joke with her. Even when I made her brother very ugly-looking she still did not become angry. It is not appropriate to continue in that direction. However, the happiness she feels by associating with Me is the be-all-and-end-all of her life. It is everything for her. Perhaps by mocking the pride she feels by being able to associate with Me I will make her angry. If she does not become angry in that way, then perhaps by making her afraid that she will be separated from Me she will speak many words revealing her love for Me." Thinking in this way, Lord Krsna spoke the loving joking words that begin in this verse of srimad-Bhagavatam (10.60.10):

raja-putripsita bhupaih. . .

"My dwear princess, you were sought after by many kings as powerful as the rulers of planets. They were all abundantly endowed with polituical influence, wealth, beauty, generosity, and physical strength."

That Lord Krsna was joking is also seen in these words of srimad-Bhagavatam (10.60.9):

tam rupinim. . .pritah smayan

"As He contemplated her, the goddess of fortune herself, who desires only Him, Lord Krsna smiled."

In this way it is seen that Lord Krsna was only joking. The sincerity of Queen Rukmini's love is seen in these words of srimad-Bhagavatam (10.60.25):

tad drstva bhagavan krsnah priyayah prema-bandhanam hasya-praudhim ajanantyah karunah so 'nvakampata. . .

"Seeing that His beloved was so bound to Him in love that she could not understand the full meaning of His teasing, merciful Lord Krsna felt compassion for her. "The Lord quickly got down from the bed. Manifesting four arms, He picked her up, gathered her hair, and caressed her face with His lotus hand."

In these verses the word "hasya-praudhim" means "the meaning of His joking words". Here Lord Krsna proudly thought: "Even though she is very wise and profound, and even though her love is very sincere, I will agitate her." The word "ajanantyah" means "because there was no crookedness or deceit in her sweet and sincere love, she did not understand the meaning of Lord Krsna's words". This is described in these words of srimad-Bhagavatam (10.60.28):

hasya-praudhi-bhramac-cittam

"Rukmini's mind was bewildered by Lord Krsna's clever joking."

As a joke Lord Krsna had wished to see her playful anger. Thus He said to her in srimad-Bhagavatam (10.60.29-31):

ma ma vaidarbhy asuyetha jane tvam mat-parayanam tvad-vacah srotu-kamena ksvelyacaritam angane

"O Vaidarbhi, do not be displeased with Me. I know that you are fully devoted to Me. I only spoke in jest, dear lady, because I wanted to hear what you would say.

mukham ca prema-samrambha- sphuritadharam iksitum kata-kseparunapangam sundara-bhru-kuti-tatam

"I also wanted to see your face with lips trembling in loving anger, the reddish corners of your eyes throwing sidelong glances, and the line of your beautiful eyebrows knit in a frown.

ayam hi paramo labho grhesu grha-medhinam yan narmair iyate yamah priyaya bhiru bhamini

"The greatest pleasure worldly householders can enjoy at home is to spend time joking with their beloved wives, My dear timid and tempermental one."

Although at first she was frightened, now Rukmini may be displeased. That is why Lord Krsna now throws away the idea that Rukmini is meekly submissive to Him. Here the woprd bhamini" is in the vocative case.

Lord Krsna, who had yearned to see Rukmini reveal Her love for Him, says in srimad-Bhagavatam (10.60.49):

sadhvy etac-chrotu-kamais tvam raja-putri pralambhita

"O saintly lady, O princess, We deceived you only because We wanted to hear you speak like this. Indeed, everything you said in reply to My words is most certainly true." Wishing to refute Lord Krsna's assertyion of srimad- Bhagavatam 10.60.49 and also wishing to reveal the truth about Lord Krsna, Queen Rukmini spoke these words of srimad- Bhagavatam (10.60.38):

tvam vai samasta-purusartha-mayah phalatma. . .

"You are the embodiment of all human goals and You are Yourself the final aim of life. Desiring to attain You, O all-powerful Lord, intelligent persons abandon everything else. It is they who are worthy of Your association, not men and women absorbed in the pleasure and grief resulting from their mutual lust."

After understanding that Lord Krsna was only joking, Queen Rukmini manifested a little of the anger that He had yearned to see. She said in srimad-Bhagavatam (10.60.40):

jadyam vacas tava gadagraja. . .

"My Lord, as a lion drives away lesser animals to claim his proper tribute, You drove off the assembled kings with the resounding twang of Your sarnga bow and then claimed me, Your fair share. Thus it is sheer foolishness, my dear Gadagraja, for You to say You took shelter in the ocean out of fear of those kings."

Here the word "jadyam" means "great foolishness" just as "madhuryam" means "great sweetness" in these words of srila Bilvamangala Thakura's sri Krsna-karnamrta (Text 68):

madhuryam eva nu mano-nayanamrtam nu

"Lord Krsna is the great nectar sweetness that fills the eyes and the heart."

In speaking these joking words, Lord Krsna's purpose was to agitate Queen Rukmini and destroy the pride she felt in always having His association. This is seen in these words spoken by srila sukadeva Gosvami in srimad-Bhagavatam (10.60.21):

etavad uktva bhagavan atmanam vallabham iva manyamanam avislesat tad-darpa-ghna uparamat

"Rukmini had thought herself especially beloved by the Lord because He never left her company. By saying these things to her He vanquished her pride, and then He stopped speaking."

Lord Krsna had another purpose also, a purpose seen in these words He personally spoke in srimad-Bhagavatam (10.60.56):

bhratur virupa-karanam yudhi nirjitasya prodvaha-parvani ca tad-vadham aksa-gosthyam duhkham samuttham asaho 'smad-ayoga-bhitya naivabravih kim api tena vayam jitas te

"When your brother, who had been defeated in battle and then disfigured, was later killed during a gambling match on Aniruddha's wedding day, you felt unbearable grief, yet out of fear of losing Me you spoke not a word. By this silence you have conquered Me."

In this chapter of srimad-Bhagavatam are seen Queen Rukmini's great love for Lord Krsna and her natural absence of anger. From this it is seen that it certainly truthfully said that Lord Krsna's beloveds love Him very dearly. When the manifestation of pride and anger is concluded, then sambhoga is manifest. This is seen in these words of srimad-Bhagavatam (10.33.1):

ittham bhagavato gopyah srutva vacah su-pesalah jahur viraha jam tapam- tad-angopacitasisah

"When the cowherd girls heard the Supreme Personality of Godhead speak these most charming words, they forgot their distress caused by separation from Him. Touching His transcendental limbs, they felt all their desires fulfilled."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

Anucchedas 387 and 388

Now prema-vaicittyam will be considered. Its qualities are described in these words of Ujjvala-nilamani, srngara-bheda- prakarana (Text 134):

priyasya sannikarse 'pi premotkarsa-svabhavatah ya vislesa-dhiyartis tat prema-vaicittyam ucyate

"When, even in the beloved's presence, the lover, out of intense love, is aggrieved with fears of separation in the future, such a state is called prema-vaicittyam."

Prema-vaicittyam is seen in these words of srimad-Bhagavatam (10.90.13-24):

krsnasyaivam viharato gaty-alapeksita-smitaih narma-ksveli-parisvangaih strinam kila hrta dhiyah

"In this way Lord Krsna would sport with His queens, totally captivating their hearts with His gestures, talks, glances, and smiles, and also with His jokes, playful exchanges, and embraces.

ucur mukundaika-dhiyo gira unmatta-vaj jadam cintayantyo 'ravindaksam tani me gadatah srnu

"The queens would become stunned in ecstatic trance, their minds absorbed in Krsna alone. Then, thinking of their lotus-eyed Lord, they would speak as if insane. Please hear these words from me as I relate them.

sri-mahisya ucuh

kurari vilapasi tvam vita-nidra na sese svapiti jagati ratryam isvaro gupta-bodhah vayam iva sakhi kaccid gadha-nirviddha-ceta nalina-nayana-hasodara-lileksitena

"The queens said: O kurari bird, you are lamenting. Now it is night, and somewhere in this world the Supreme Lord is asleep in a hidden place. But you are wide awake, O friend, unable to fall asleep. Is it that, like us, you have had your heart pierced to the core by the lotus-eyed Lord's munificent, playful smiling glances?"

netre nimilayasi. . .

"Poor cakravaki, even after closing your eyes, you continue to cry pitifully through the night for your unseen mate. Or is it that, like us, you have become the servant of Acyuta and hanker to wear in your braided hair the garland He has blessed with the touch of His feet?

bho bhoh sada nistanase udanvann. . .

"Dear ocean, you are always roaring, not sleeping at night. Are you suffering insomnia? Or is it that, as with us, Mukunda has taken your insignias and you are hopeless of retrieving them?

tvam yaksmana. . .

"My dear moon, having contracted a severe case of tuberculosis, you have become so emaciated that you fail to dispel the darkness with your rays. Or is it that you appear dumbstruck because, like us, you cannot remember the encouraging promises Mukunda once made to you?

kim nv acaritam. . .

"O Malayan breeze, what have we done to displease you, so that you stir up lust in our hearts, which have already been shattered by Govinda's sidelong glances?

megha sriman. . .

"O revered cloud, you are indeed dear ot the chief of the Yadus, who bears the mark of srivatsa. Like us, you are bound to Him by love and are meditating upon Him. Your heart is distraught with great eagerness, as our hearts are, and as you remember Him again and again you shed a torrent of tears. Association with Krsna brings such misery!

priya-rava. . .

"O sweet-throated cuckoo, in a voice that could revive the dead you are vibrating the same sounds we once heard from our beloved, the most pleasing of speakers. Please tell me what I can do today to please you.

na calasi. . .

"O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva's darling son?

susyad-dhradah. . .

"O rivers, wives of the ocean, your pools have now dried up. Alas, you have shriveled to nothing, and your wealth of lotuses has vanished. Are you, then, like us, who are withering away because of not receiving the affectionate glance of our dear husband, the Lord of Madhu, who has cheated our hearts?

hamsa svagatam asyatam piba payo bruhy anga saureh katham dutam tvam nu vidama kaccid ajitah svasty asta uktam pura kim na vas cala-sauhrdah smarati tam kasmad bhajamo vayam ksaudralapaya kama-dam sriyam rte saivaika- nistha striyam

"Welcome, swan. Please sit here and drink some milk. Give us some news of the descendent of sura, dear one. We know that you are His messenger. Is that invincible Lord doing well, and does that unreliable friend of ours still remember the words He spoke to us long ago? Why should we go and worship Him? O servant of a petty master, go tell Him who fulfills our desires to come here without the goddess of fortune. Is she the only woman exclusively devoted to Him?"

srimad-Bhagavatam 10.90.13 means: "With His gestures and other activities Lord captivated the hearts of His queens as He enjoyed pastimes with them." srimad-Bhagavatam 10.90.14 means: "Rapt in meditation on Lord Krsna and thus momentarily speechless (agirah), and again and again maddened by their anuraga love, and meditating on playful lotus-eyed Krsna as if He were not present before them, the gopis spoke words devoid of common sense. Please hear these words as I relate them." Maddened by the touchof separation from Lord Krsna, the queens speak srimad-Bhagavatam 10.90.15-24. srimad-Bhagavatam 10.90.15 means: "O Kurari bird, all alone, you lament at night somewhere in this world. Therefore you do not sleep. In some hidden place our master sleeps. Thinking, "Because of the similar sweetness of your lament and our lament, we think. . . ", the queens spoke the second half of srimad- Bhagavatam 10.90.15. In the following verses the queens think similar ideas in otber ways. Then, thinking that, sent by the Lord, a swan has come as a messenger before them, the queens speak srimad-Bhagavatam 10.90.24. In that verse they say: Does Krsna remember what He spoke to us in private? or does He not remember it?" In that verse the word "ksaudra" means "O messenger of our fickle friend", kamadam" means "who agitates young girls", and alapaya" means "please call". Then the queens say: "We leave everything for Him. He should comw without the goddess of fortune (sriyam rte). Here the queens sarcastically pretend to glorify the goddess of fortune. They say: "Of all women the goddess of fortune alone has true devotion to Lord Krsna. Therefore how is it possible that Lord Krsna will nto be devoted to her." Speaking these words with voices choked with emotion, the queens sarcastically speak of the goddess of fortune and also reveal their own love and devotion for Lord Krsna. That is seen in this verse. After this manifestation of love-in-separation, the queens enjoy eternal sambhoga pastimes with Lord Krsna. It is said of these queens (srimad-Bhagavatam 10.90.25):

itidrsena bhavena krsne yogesvaresvare kriyamanena madhavyo lebhire paramam gatim

"By thus speaking and acting with such ecstatic love for Lord Krsna, the master of all masters of mystic yoga, His loving wives attained the ultimate goal of life."

In this verse the words "gatim lebhire" mean they attained an eternal relationship with Lord Visnu- Krsna." The reason they attained this relationship is given here in the word "madhavyah", which means "the eternal beloveds of Lord Krsna, who is called Madhava because He was born in the Madhu dynasty". This verse was spoken by srila sukadeva Gosvami.

Anucchedas 389 and 390

Now pravasa (separation when the belovedhas gone to a faraway place) will be considered. Pravasa is of many kinds. In the pravasa separation felt by the vraja-gopis, the gopis did meet Lord Krsna again. The qualities of pravasa are described in these words of Ujjvala-nilamani, srngara-bheda-prakarana (Text 139-140):

purva-sangatayor yunor bhaved desantaradibhih vyavadhanam tu yat prajnaih sa pravasa itiryate

taj-janya-vipralambho 'yam pravasatvena kathyate

"When ther young couple, after meeting and establishing Their relationship become again separated by one of them moving to a foreign country or a distant place, such separation is called pravasa by the wise."

Pravasa is also described in these words of Ujjvala- nilamani, srngara-bheda-prakarana (Text 153):

cintatra jagarodvegau tanavam malinangata pralapo vyadhir unmado moha-mrtyur dasa dasa

"In Pravasa ten conditions are manifest: 1. cinta (meditation), 2. jagara (insomnia), 3. udvega (agitation), 4. tanavam (becoming thin and emaciated), 5. malinangata (withering of the body), 5. pralapa (abundant talking), 7. vyadhi (disease), 8. unmada (madness), 9. moha (bwilderment), and 10. mrtyu (death."

Pravasa is of two kinds: 1. kincid-dura-gamana-maya (where the beloved is separated by a short distance) and 2. su-dura- gamana-maya (where the beloved isseparated by a great distance). The first of these is also of two kinds: 1. eka-lila-gata (in one pastime), and 2. paramparantarala-gata (within a series of pastimes). The first of these (kincid-dura-gamana-maya pravasa) is seen in these words of srimad-Bhagavatam (10.30.1):

antarhite bhagavati sahasaiva vrajanganah atapyams tam acaksanah karinya iva yuthapam

"When Lord Krsna disappeared so suddenly, the gopis felt great sorrow at losing sight of Him, like a group of female elephants who have lost their mate."

This kind of pravasa is also seen in these owrds of srimad- Bhagavatam (10.30.38):

tatas cantardadhe krsnah sa vadhur anvatapyata

"But as soon as He said this, Lord Krsna disappeared. His beloved consort then immediately felt great remorse."

The meaning of this verse is cleear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 391

Anuccheda 391

The condition called pralapa is seen in these words of srimad-Bhagavatam (10.30.39):

ha natha ramana prestha. . .

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

The meaning of this verse is cleear. This verse was spoken by sri Radha.

English witness · section(s) 392

Anuccheda 392

Pralapa is also seen in these words of srimad-Bhagavatam (10.31.1-19):

jayati te 'dhikam janmana vrajah srayata indira sasvad atra hi dayita drsyatam diksu tavakas tvayi dhrtasavas tvam vicinvate

"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."

sarad-udasaye sadhu jata. . .

"O Lord of love, in beauty Your glance excels the whorl of the finest, most perfec fly 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?"

visa jalapyayad. . .

"O greatest of personalities, You have repeatedly saved us from all kinds of danger--from poisoned water, from the terrible maneater 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."

na khalu gopika-nandanah. . .

"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 Yon to come and protect the universe, You have now appeared in the Satvata dynasty."

viracitabhayam. . .

"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-fulfilling lotus hand on our heads."

vraja-janarti-han. . .

"O You who destroy the suffering of Vraja's people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face."

pranata-dehinam. . .

"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."

madhuraya gira. . .

"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."

tava kathamrtam. . .

"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."

prahasitam. . .

"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."

calasi yad vrajat. . .

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

dina-pariksaye. . .

"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."

pranata-kama-dam. . .

"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, and in times of danger they are the appropriate object of meditation. O destroyer of anxiety, please put those lotus feet upon our breasts.

surata-vardhanam. . .

"O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flutc and makes people forget any other attachment."

atati yad bhavan. . .

"When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator."

pati-sutanvaya. . .

"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 song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives."

rahasi samvidam. . .

"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 lace, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You."

vraja-vanaukasam. . .

"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 devotees' hearts."

yat te sujata-caranamburuham stanesu bhitah sanaih Priya dadhimahi karkasesu tenatavim atasi tad vyathate na kim svit kurpadibhir bhramati dhir bhavad-ayusam nah

"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."

In srimad-Bhagavatam 10.31.3 the gopis say: "As in the past You rescued everyone in Gokula, please now rescue us." The meaning is: "As You rescued the people from the bull's son Vatsasura, and from Maya Danava's son Vyomasura, please rescue us." In srimad-Bhagavatam 10.31.4-5 the gopis humbly pray: "You are the Supreme Personality of Godhead. As in the past with a single glance You protected all the worlds, in the same way please protect us now." In srimad-Bhagavatam 10.31.4 the words "satvatam kule" mean "You descended to this world in the family of Nanda Maharaja and other devotees". In srimad-Bhagavatam 10.31.5 the word vrsni-dhurye" also refers to Nanda and the people of Gokula, for they were all born in the Yadu dynasty". This is seen in the following words of Skanda Purana, Mathura-mahatmya:

govardhanas ca bhagavan yatra govardhano dhrtah raksita yadavah sarve indra-vrsti-nivaranat

"In that place Lord Krsna lifted Govardhaana Hill and thus rescued all the Yadavas from the torrential rains sent by Indra."

That the people of Gokula were members of the Yadu dynasty is also seen in these words of Skanda Purana, sri Govinda- kunda-prastava:

yatrabhisikto bhagavan maghono yadu-varinah

"In that place Lord Krsna was bathed by the demigod Indra, who had attempted to harm the Yadu dynasty.

After speaking srimad-Bhagavatam 10.31.3, the gopis, with a mixture of love and anger, say in srimad-Bhagavatam 10.31.4: You are not a true son of the gopi who is Vraja's queen, a gopi who always protected us when we were in distress. Rather, You are the Supersoul, the witness of the pure souls' actions, a witness who remains always untouched by the souls' sufferings and joys. Is it not so that on the demigod Brahma's request You descended to this world to protect all living beings? Therefore You should not ignore us." This the gopis humbly request in the second half of srimad-Bhagavatam 10.31.4. Then the gopis speak a similar prayer in srimad-Bhagavatam 10.31.5. Then in srimad- Bhagavatam 10.31.7 the gopis say: "Your feet are the abode of the goddess of fortune. They destroy the sins of the surrendered souls. Please very mercifully place Your feet on our breasts and tear away the lust in our hearts." Then the gopis say in srimad-Bhagavatam 10.31.8: "Is it not true that the sweetness of Your words, sweetness anointed with a very charming fragrance, has enchanted out hearts? The nectar of Your lips is the medicine that will revive us. How can we girls who have performed no pious deeds attain the nectar of Your lips? Even the nectar of Your words is very far way for us. Our elders and superiors stop us and imprison us in our homes. Therefore the nectar of Your pastimes is very difficult for us to attain." Thinking in this way, the gopis speak srimad-Bhagavatam 10.31.9, where they say: "Persons who chant Your glories give a great gift to us." Then Lord Krsna might ask: "Why have you fallen in love (anuraga) with Me?" To answer this question the gopis speak srimad-Bhagavatam 10.31.10. Lord Krsna may then ask: "How is it possible that My smiles and other actions and features could do such a thing to you?" To answer this question the gopis say: "kuhaka", (You are a great cheater). This word means: "You know that within You lies a great power to cheat and deceive others." The gopis then speak many other reasons also. Describing Lord Krsna's great, great attractiveness, the gopis then speak srimad-Bhagavatam 10.31.19. These verses were spoken by the gopis.

English witness · section(s) 393–400

Anuccheda 393

After these verses an example of sambhoga is given in these words of srimad-Bhagavatam (10.32.3):

tam vilokyagatam prestham. . .

"When the gopis saw that their dearmost Krsna had returned to them, they all stood up at once, and out of their affection for Him their eyes bloomed wide. It was as if the air of life had reentered their bodies."

In this way the gopis' distress at being separated from Lord Krsna is gradually relieved. The first stage of this process is described in these words of srimad-Bhagavatam (10.32.9):

sarvas tah kesavaloka- paramotsava-nirvrtah jahur viraha jam tapam prajnam prapya yatha janah

"All the gopis enjoyed the greatest festivity when they saw their beloved Kesava again. They gave up the distress of separation, just as people in general forget their misery when they gain the association of a spiritually enlightened person."

The second stage of this process is described in these words of srimad-Bhagavatam (10.32.13):

tad-darsanahlada-vidhuta-hrd-rujah. . .

"Their heartache vanquished by the ecstasy of seeing Krsna, the gopis, like the personified Vedas before them, felt their desires completely fulfilled. For their dear friend Krsna they arranged a seat with their shawls, which were smeared with the kunkuma powder from their breasts."

The gopis relief from distress is also described in these words of srimad-Bhagavatam (10.33.1):

ittham bhagavato gopyah srutva vacah su-pesalah jahur viraha jam tapam- tad-angopacitasisah

"When the cowherd girls heard the Supreme Personality of Godhead speak these most charming words, they forgot their distress caused by separation from Him. Touching His transcendental limbs, they felt all their desires fulfilled."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

Anucchedas 394-397

The second kind of pravasa, where the beloved is a short distance away (kincid-dura-pravasa) is also described in these words of srimad-Bhagavatam (10.35.1):

gopyah krsne vanam yate tam anudruta-cetasah krsna-lilah pragayantyo ninyur duhkhena vasaran

"Whenever Krsna 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."

The gopis' conditioon of pralapa is seen in these words of srimad-Bhagavatam (10.35.2-21):

sri-gopya ucuh

vama-bahu-krta-vama-kapolo valgita-bhrur adhararpita-venum komalangulibhir asrita-margam gopya irayati yatra mukundah

vyoma-yana-vanitah saha siddhair vismitas tad upadharya sa-lajjah kama-margana-samarpita-cittah kasmalam yayur apasmrta-nivyah

"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."

hanta citram abalah srnutedam. . . vrndaso vraja-vrsa. . .

"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 buHs, 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."

barhina-stabaka. . . tarhi bhagna-gatayah. . .

"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 cowherd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love."

anucaraih. . . vana-latah. . . darsaniya-tilakah. . . sarasi sarasa. . .

"Krsna 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 exhibiting His inexhaustible opulences. When the cows wander onto the mountainsides and Krsna calls out to them with the sound of His flute, the trees and creepers in the lorest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Visnu 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." "Maddened by the divine, honeylike aroma of the tulasi flowers on the garland Krsna 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 Krsna, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditation."

saha-balah. . . mahad-atikramana. . .

"O goddesses of Vraja, when Krsna 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 vibrations of His flute. Thus He delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend Krsna and shades Him from the sun like an umbrella."

vividha-gopa-caranesu. . . savanasah. . .

"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."

nija-padabja-dalaih. . . vrajati tena vayam. . .

"As Krsna strolls through Vraja with His lotus- petal-like feet, marking the ground with the distinctive embIems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows' hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopis, who become agitated by Cupid when Krsna playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening."

mani-dharah. . . kvanita-venu-rava. . .

"Now Krsna 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 over the shoulder of an affectionate cowherd boyfriend. As Krsna 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.

kunda-dama. . . manda-vayuh. . .

"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."

These verses are written in pairs (yugala). In srimad- Bhagavatam 10.35.3 the word "saha-siddhaih" means the goddesses and their husbands, the demigods, chanted the glories of Lord Krsna's flute music. In srimad-Bhagavatam 10.35.8, in the words "adi-purusah ivacala- bhutih", the gopis, impelled by love, speculate: Perhaps Krsna is the all-powerful and all-opulent Supreme Personality of Godhead, the greatest of all." This statement is like that of srimad-Bhagavatam 10.29.32. In srimad-Bhagavatam 10.35.9 "Perhaps Krsna is Lord Visnu, who is manifest everywhere". In srimad-Bhagavatam 10.35.16 the word vraja-bhuvah" indicates the grass and other living entities manifest in the land of Vraja. Here the words "sayaman khura-todam" mean "the touch of Lord Krsna's feet is glorious because that touch relieves the distress of the ground. The newly sprouted grasses on the ground suffer when they are trampled by the cows' sets of four hooves." Gazing at Lord Krsna in sambhoga is seen in these words of srimad-Bhagavatam (10.35.22-23):

vatsalo vraja-gavam yad aga-dhro vandyamana-caranah pathi vrddhaih krtsna-go-dhanam upohya dinante gita-venur anugedita-kirtih

utsavam srama-rucapi drsinam unnayan khura-rajas-churita-srak ditsayaiti suhrd-asisa esa devaki-jathara-bhur udu-rajah

"Out of great affection for the cows of Vraja, Krsna 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 accompanying 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 everyone's eyes. Eager to fulfill His friends' desires, Krsna is the moon arisen from the womb of mother Yasoda."

In this verse the word "devaki-jathara-bhuh" hints at Lord Krsna's name. The root of that hint of Lord Krsna's name is also seen in these words of srimad-Bhagavatam (10.8.14):

prag ayam vasudevasya kvacij jatas tavatmajah

"For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vasudeva."

In srimad-Bhagavatam 10.35.23 the word "devaki" should be understood to mean "yasoda". Yasoda was also known by the name Devaki. That Lord Krsna's mother sometimes has more than one name is seen in these words of srimad-Bhagavatam (2.7.10):

nabher asav rsabha asa sudevi-sunuh

"The Lord appeared as the son of Sudevi, the wife of King Nabhi, and was known as Rsabhadeva."

In this verse it is seen that Sudevi is another name for Queen Meru-devi. That Devaki is another name of Yasoda is seen in these words of Adi Purana:

dve namni nanda-bharyaya yaaoda devakiti ca

"Maharaja Nanda's wife had two names: Yasoda and Devaki."

Gazing at Lord Krsna in sambhoga is also seen in these words of srimad-Bhagavatam (10.35.24-25):

mada-vighurnita-locana isat. . . yadu-patir dvirada-raja-viharah. . .

"As Krsna 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."

In this verse the word "vraja-gavam" refers to both the calves and the adult cows. It is then said in the next verse of srimad-Bhagavatam (10.35.26):

evam vraja-striyo rajan krsna-lilanugayatih remire 'hahsu tac-cittas tan-manaska mahodayah

"O King, thus during the daytime the women of Vrndavana took pleasure in continuously singing about the pastimes of Krsna, and those ladies' minds and hearts, absorbed in Him, were filled with great festivity."

Here the words "mahodayah remire" mean Joyful at Lord Krsna's return in the afternoon, they always celebrated a great festival". This verse was spoken by srila sukadwva Gosvami.

Anucchedas 398-400

Now dura-pravasa (separation when the beloved is far away) will be considered. This kind of separation is of three kinds: 1. bhavi (in the future), 2. bhavan (in the present), and 3. bhuta (in the past). This kind of separation in the future is seen in these words of srimad-Bhagavatam (10.39.13):

gopyas tas tad upasrutya babhuvur vyathita bhrsam rama-krsnau purim netum akruram vrajam agatam

"When the young gopis heard that Akrura had come to Vraja to take Krsna and Balarama to the city, they became extremely distressed."

In this situation the gopis lamented in the following words of srimad-Bhagavatam (10.39.19-30):

aho vidhatas tava na kvacid daya samyojya maitrya pranayena dehinah tams cakrtarthan viyunanksy aparthakam vikriditam te 'rbhaka-cestitam yatha

"O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child's game."

yas tvam pradarsyasita-kuntalavrtam. . .

"Having shown us Mukunda's face, framed by dark locks and beautified by His fine cheeks, raised nose and gentle smiles, which eradicate all misery, you are now making that face invisible. This behavior of yours is not at all good."

kruras tvam akrura. . .

"O Providence, though you come here with the name Akrura, you are indeed cruel, for like a fool you are taking away what you once gave us--those eyes with which we have seen, even in one feature of Lord Madhudvisa's form, the perfection of your entire creation."

na nanda-sunuh ksana-bhanga-sauhrdah. . .

"Alas, Nanda's son, who breaks loving friendships in a second, will not even look directly at us. Forcibly brought under His control, we abandoned our homes, relatives, children and husbands just to serve Him, but He is always looking for new lovers."

sukham prabhata rajaniyam. . .

"The dawn following this night will certainly be auspicious for the women of Mathura. All their hopes will now be fulfilled, for as the Lord of Vraja enters their city, they will be able to drink from His lace the nectar of the smile emanating from the corners of His eyes."

tasam mukundah. . .

"O gopis, although our Mukunda is intelligent and very obedient to His parents, once He has fallen under the spell of the honeysweet words of the women of Mathura and been enchanted by their alluring, shy smiles, how will He ever return to us unsophisticated village girls?"

adya dhruvam tatra drso bhavisyate. . .

"When the Dasarhas, Bhojas, Andhakas, Vrsnis and Satvatas see the son of Devaki in Mathura, they will certainly enjoy a great festival for their eyes, as w ill all those who see Him traveling along the road to the city. After all, He is the darling of the goddess of fortune and the reservoir of all transcendental qualities."

maitad-vidhasyakarunasya. . .

"He who is doing this merciless deed should not be called Akrura. He is so extremely cruel that without even trying to console the sorrowful residents of Vraja, he is taking away Krsna, who is more dear to us than life itself."

anardra-dhir esah. . .

"Hard-hearted Krsna has already mounted the chariot, and now the foolish cowherds are hurrying after Him in their bullock carts. Even the elders are saying nothing to stop Him. Today fate is working against us."

nivarayamah. . .

"Let us directly approach Madhava and stop Him from going. What can our family elders and other relatives do to us? Now that fate is separating us from Mukunda, our hearts are already wretched, for we cannot bear to give up His association even for a fraction of a second."

yasyanuraga. . .

"When He brought us to the assembly of the rasa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopis, how can we possibly cross over the insurmountable darkness of His absence?"

yo 'hnah ksaye vrajam ananta-sakhah. . .

"How can we exist without Ananta's friend Krsna, who in the evening would return to Vraja in the company of the cowherd boys, His hair and garland powdered with the dust raised by the cows' hooves? As He played His flute, He would captivate our minds with His smiling sidelong glances."

Then it is said in srimad-Bhagavatam (10.39.34 and 37):

gopyas ca dayitam krsnam anuvrajyanu ranjitah pratyadesam bhagavatah kanksantyas cavatasthire

"[With His glances] Lord Krsna somewhat pacified the gopis, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still."

ta nirasa nivavrtur govinda-vinivartane visoka ahani ninyur gayantyah priya-cestitam

"The gopis then turned back, without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved."

In this verse the word "visokah" means various kinds of sorrow". As they sang of Lord Krsna's pastimes, it was as if those pastimes were directly manifest before them and they saw those pastimes with their own eyes. Here the words "ahani ninyuh" means "in this way they passed the day and the night". These two verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 401

Anuccheda 401

Dura-pravasa manifested in the past is seen in these words spoken by Lord Krsna in srimad-Bhagavatam (10.46.4):

ta man-manaska mat-prana mad-arthe tyakta-daihikah. . .

"The minds of those gopis are always absorbed in Me, and their very lives are veer devoted to Me. For My sake they have abandoned everything related to their bodies."

In this kind of pravasa there are written letters between the lover and beloved and there are also messages orally repeated by a messnger. The messengers here may be Lord Balarama, Uddhava, or other friends of Lord Krsna. An example of such a messenger is seen in these words of srimad-Bhagavatam (10.47.3):

tam prasrayenavanatah su-sat-krtam sa-vrida-haseksana-sunrtadibhih

"Bowing their herads in humility, the gopis duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him, and comfortably began to question him, for they recognized him to be a messenger from Krsna, the master of the goddess of fortune."

Although in the past they had kept everything secret, when Uddhava arrived, the distraught gopis abandoned all shyness. This is seen in these words of srimad-Bhagavatam (10.40.9):

iti gopyo hi govinde gata-vak-kaya-manasah krsna-dute samayate uddhave tyakta-laukikah

"Thus speaking, the gopis, whose words, bodies, and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Krsna's messenger, Uddhava, had arrived among them."

This is also seen in these words of srimad-Bhagavatam (10.47.3):

aprcchann

"Bowing their herads in humility, the gopis duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him, and comfortably began to question him, for they recognized him to be a messenger from Krsna, the master of the goddess of fortune."

In the sequence of verses in srimad-Bhagavatam this verse precedes srimad-Bhagavatam 10.47.9 quoted above. This verse was spoken by srila sukadeva Gosvami.