Sections 419–429

English witness · section(s) 402–421

Anuccheda 402

Another example of the gopis greeting a messenger from Lord Krsna is seen in these words of srimad-Bhagavatam (10.65.9):

gopyo hasantyah papracchu rama-sandarsanadrtah kaccid aste sukham krsnah pura-stri-jana-vallabhah

"Honored to have the personal audience of Lord Balarama, the young gopis smiled and asked Him: `Is Krsna, the darling of city women, living happily."

In this verse the word "hasantyah" means with smiles mixed with love and anger, smiles that mock Lord Krsna". This verse was spoken by srila sukadeva Gosvami.

Anucchedas 403-413

In Uddhava's presence the gopis spoke wildly. This is seen in these words of srimad-Bhagavatam (10.47.11):

kacin madhukaram drstva dhyayanti krsna-sangamam priya-prasthapitam dutam kalpayitvedam abravit

"One of the gopis, while meditating on Her previous association with Krsna, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved. Thus She spoke as follows."

In this verse the word "kacit" (a certain gopi) refers to sri Radha". This is explained in the Vasana-bhasya commentary. This truth is also seen in the Dasama-tippani commentary of srila Sanatana Gosvami. In the following eigth verses (srimad-Bhagavatam 10.47.12-19), angry sri Radha speaks wildly. She says (srimad-Bhagavatam 10.47.12):

madhupa kitava-bandho. . .

"O honeybee, O friend of a cheater, don't touch My feet with your whiskers, which are smeared with the kunkuma that rubbed onto Krsna's garland when it was crushed hy the breasts of a rival lover! Let Krsna satisfy the women of Mathura. One who sends a messenger like you will certainly be ridiculed in the Yadus' assembly."

Then She explains the reason for Her anger in these words of srimad-Bhagavatam (10.47.13):

sakrd adhara-sudham. . .

"After making us drink the enchanting nectar of His lips only once, Krsna suddenly abandoned us, just as you might quickly abandon some flowers. How is, 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."

In this verse sri Radha criticizes Her rival, Goddess Padma. In the next verse She rejects the words of praise brought by the messenger. She says (srimad-Bhagavatam 10.47.14):

kim iha. . .

"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 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."

In this verse the word "vijaya" means "Lord Krsna, who brings all others under His control", "sakha" means "your friend", "sakhinam" means of the women of Mathura", and "prasangah" means "songs that bring one under their control". The gopis here say: "These songs are faulty because they make us attached to Krsna. Even if you take that fault away, these topics still make us wretched and miserable. This proves that Krsna is completely merciless." The gopis say in the next verse (srimad- Bhagavatam 10.47.15):

divi bhuvi. . .

"In heaven, on earth, or in the subterranean sphere, what woman is 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."

In this verse the word "api ca" means nevertheless", "krpana-pakse" means "wretched persons like us", "and "uttama-sloka-sabdah" means the sound of Lord Krsna's name may be present". Here the gopis hint: "Because He will not allow us to see Him, He is not merciful, and because He is not merciful, He should not be called by the name Uttamasloka". Thinking the bee's gentle humming to be a host of flattering words from Lord Krsna, sri Radha says in the next verse (srimad- Bhagavatam 10.47.16):

visrja sirasi. . .

"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 fro His sake alone gave up their children, husbands, and all other relations. He's simply ungrateful. Why should I make up with Him now?"

With love and anger criticizing Lord Krsna, sri Radha admitShe cannot stop talking of Him. Then She finds fault with Him. She says (srimad-Bhagavatam 10.47.17):

mrgayur iva. . .

"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 frindship with this dark-compexioned boy, even if we can't give up talking about Him."

Here the word "asita" means "Krsna, who is black because of all these misdeeds" and "sakhyaih" means with loving friendship". Again and again She affirms that Krsna should be rejected. She again finds fault with Krsna when She speaks the next verse of srimad-Bhagavatam (10.47.18):

yad-anucarita. . .

"To hear about the pastimes that Krsna regularly performs is nectar fro 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."

In this verse the word "karna-piyusa" means these topics may be nectar for the ears, but they are not nectar for the heart". They are sweet only in the beginning. The words "vidhuta-dvandva-dharma vinastah" mean at the end these topics make one almost unconscious". Iha" means "in Vrndavana", "vihangah" means "parrots and other birds", "bhiksu- caryam caranti" means "they follow the activities of the sannyasis, which means they ignore their material bodies and other material things. It is seen that they act in this way". That is the meaning here.

Then sri Radha laments in these words of srimad-Bhagavatam (10.47.19):

vayam rtam iva. . .

"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 cause by the touch of His nails. O messenger, please talk about something besides Krsna."

Then, fearing that Her harsh and angry words spoken in these eight verses will chase the messenger away, sri Radha tries to end Her quarrel with Lord Krsna. She says in the next verse of srimad-Bhagavatam (10.47.20):

priya-sakha. . .

"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 came back to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess sri, as she is always with Him, staying upon His chest."

With words of crooked irony sri Radha speaks the second half of this verse. Here the word "dvandva" means amorous pastimes"". The reason amorous pastimes with Krsna are difficult to give up is given in the word "satatam" (Goddess Laksmi always on Lord Krsna's chest). Here, speaking words of love and anger, sri Radha imagines that the srivatsa line on Lord Krsna's chest is actually Goddess Laksmi. At the end of this passage sri Radha humbly speaks these words of srimad-Bhagavatam (10.47.21):

api bata. . .

"O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He remember His father's household affairs 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? "

The messenger (Uddhava) sent by Lord Krsna consoled the gopis in two ways: 1. by praising them, and 2. by speaking Lord Krsna's message to them. He praised them in these words of srimad-Bhagavatam (10.47.23):

aho yuyam sma purnarthah. . .

"Certainly you gopis are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vasudeva."

Uddhava's repeating Lord Krsna's message is discussed in Krsna-sandarbha (Anuccheda 155)> That message is given in these words of srimad-Bhagavatam (10.47.29):

bhavatinam viyogo me. . .

"The Supreme Lord said: You are never actually separated from Me, for I am the soul of all creation. Just as the elements of nature - ether, air, fire, water, and earth - are present in every created thing, so I am present within everyuone's mind, life-air, and senses, and also within the physical elements and the modes of material nature."

These words describe Lord Krsna's eternal pastimes with the people of Vraja in the eternal Vrndavana in another manifestation (in the spiritual sky). These words also describe the meditational process of jnana-yoga, by which the people of this world may obtain relief from material sufferings. However, the teaching of jnana-yoga do not bring peace to the gopis. Lord Krsna then explains in srimad-Bhagavatam (10.47.34):

yat tv aham bhavatinam vai. . .

"But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me."

Lord Krsna also explains in srimad-Bhagavatam (10.47.37):

ya maya kridata ratryam. . .

"Although some gopis had to remain in the cowherd village and so could not join the rasa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My glorious pastimes."

Further explaining the meaning of the words He spoke in srimad-Bhagavatam 10.47.34, Lord Krsna says in srimad-Bhagavatam (10.82.41):

api smaratha nah sakhyah svanam artha-cikirsaya gatan. . .

"My dear girlfriends, do you still remember Me? It was for My relatives' sake that I stayed away so long, intent on destroying my enemies."

By describing his purpose (in staying way) Lord Krsna's intention to increase the gopis' feelings of happiness and love for Him. This is seen in these words of srimad-Bhagavatam (10.47.53):

tatas tah krsna-sandesair vyapeta-viraha-jvarah uddhavam pujayam cakrur jnatvatmanam adhoksajam

"Lord Krsna's messages having relieved their fever of separation, the gopis then worshipped Uddhava, recognizing him as nondifferent from their Lord, Krsna."

In this verse the word "vyapeta-viraha-jvarah" means "by hearing of Lord Krsna's return and by hearing of other topics also, the gopis became pacified". In this context the gopis asked (srimad-Bhagavatam 10.47.40):

kaccid gadagrajah saumya. . .

"Gentle Uddhava, is the elder brother of Gada now bestowing on the city women the pleasure that actually belongs to us? We suppose those ladies worship Him with generous glances full of affectionate, shy smiles."

In srimad-Bhagavatam 10.47.53 the word "atmanam" means "because he was a messenger sent by Krsna, Uddhava was able to know what was in Lord Krsna's heart", and adhoksajam" means "the gopis thought Uddhava was Lord Krsna Himself". Because they thought he was Lord Krsna, the gopis worshiped Uddhava (uddhavam pujayam cakruh). The idea that Uddhava was Lorrd Krsna Himself is also seen in these words of srimad-Bhagavatam (10.46.14):

tam agatam samagamya krsnasyanucaram priyam nandah pritah parisvajya vasudeva-dhiyarcayat

"As sson as Uddhava arrived in Nanda Maharaja's home, Nanda came forward to meet him. The cowherd king embraced him in great happiness and worshipped him as nondifferent from Lorrd Vasudeva."

This verse was spoken by srila sukadeva Gosvnamni.

Anucchedas 414-421

Lord Balarama's carrying a message from Lord Krsna in Dvaraka is seen in these words of srimad-Bhagavatam (10.65.16):

sankarsanas tah krsnasya sandesair hrdayangamaih santvayam asa bhagavan nananunaya-kovidah

"The Supreme Loord Balarama, the attractoir of all, being expert at various kinds of conciliation, consoled the gopis by relaying to them the confidential messages Lord Krsna had sent with Him. These messages deeply touched the gopis' hearts."

After this message the gopis enjoyed sambhoga pastimes with Lord Krsna, directlyseeing Him at Kuruksetra. Those pastimes are described in these words of srimad-Bhagavatam (10.82.39):

gopyas ca krsnam upalabhya cirad abhistam yat-preksane drsisu paksma-krtam sapanti drgbhir hrdi-krtam alam parirabhya sarvas tad-bhavam apur api nitya-yujam durapam

"While gazing at their beloved Krsna, the young gopis used to condemn the creator of their eyelids (which would momentarily block their vison of Him). Now, seeing Krsna again after such a long separation, with their 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 absorption difficult to achieve."

After in this way describing the condition of the gopis' hearts, srimad-Bhagavatam explains the gopis' ecstatic love for Lord Krsna in these words (srimad-Bhagavatam 10.82.40):

bhagavams tas tatha-bhuta vivikta upasangatah aslisyanamayam prstva prahasann idam abravit

"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 well-being, He laughed and spoke as follows."

Agitating the gopis' hearts, Lord Krsna made the gopis forgive his offenses. His smile was glorious. Then He consoled the gopi with these words of srimad-Bhagavatam (10.82.41):

api smaratha nah sakhyah svanam artha-cikirsaya gatams cirayatan chatru- paksa-ksapana-cetasah

"My dear girlfriends, do you still remember Me? It was for My relatives' sake that I stayed away so long, intent on destroying my enemies."

In this verse Lord Krsna says: "Please do not remember Me with anger. Then, to show that He is indeed faultless, Lord Krsna says: "It was for My relatives' sake that I stayed away so long, intent on destroying my enemies." Here the word "svanam" means "of My father, the king of Vraja, and also of My kinsmen, the Yadavas". Thess words may also hint: "These two sides of the family (Krsna's kinsmen in Vraja and Dvaraka) were both part of the Yadava dynasty". Then Lord Krsna explains why He was so long in returning to Vraja. He says: "I was intent on destroying my enemies". These words hint: "From now only you will enjoyMy company (sambhoga) without interruption".

Fearing the gopis may remain dissatisfied at heart, Lord Krsna comforted them by explaining that the Supreme Personality of Godhead is the ultimate independent controller of everyone. He said (srimad-Bhagavatam 10.82.42):

apy avadhyayathasman svid akrta-jnavisankaya nunam bhutani bhagavan yunakti vinuyakti ca

"Do you perhaps think I'm ungrateful and thus hold Me in contempt? After all, it is the Supreme Lord who brings living beings together and then separates them."

Fearing that the gopis might reply: "You are the Supreme Personality of Godhead", Lord Krsna explains: Your separation from Me gave birth to great love for Me in your hearts. This is not against your actual desire." Lord Krsna told them in srimad-Bhagavatam (10.82.44):

mayi bhaktir hi bhutanam amrtatvaya kalpate distya yad asin mat-sneho bhavatinam mad-apanah

"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 attained Me."

sridhara Svami comments on this verse:

"This verse means: `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." The question may be asked: `Why is this so?' The answer is given here in the words: `You have attained Me'."

Then, in order to console the gopis and reassure them they they indeed have attained His association, Lord Krsna explains to them that because He is the Supreme Personality of Godhead manifest in a humanlike form. He explains to the gopis that He is present everywhere and He is the shelter in which everything rests. He tells them in srimad-Bhagavatam (10.82.45-46):

aham hi sarva-bhutanam. . .

"Dear ladies, I am the beginning and end of all created beings and exist both within and without them, just as the elements ether, water, earth, air, and fire are the beginning and end of all material objects and exist both within and without them." "In this way all created beings reside within the basic elements of creation, while the spirit souls pervade the creation, remaining in their own true identity. You should see both of these - the material creation and the self - as manifest within Me, the imperishable Supreme Truth."

In the description of the Lord's Damodara pastimes it is also said in srimad-Bhagavatam (10.9.13-14):

na cantar na bahir yasya. . .

"The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future. He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yasoda, considering Him her own ordinary child, bound Him to the wooden mortar with a rope."

In these two verses are described some of Lord Krsna's eternal pastimes in Vrndavana with the people of Vraja, pastimes also revealed in the Krsna-sandarbha, Anucchedas 174-175. Those pastimes are also considered here. The gopis were able to see Lord Krsna as the Supreme. That is described in these words of srimad-Bhagavatam (10.82.47):

adhyatma-siksaya. . .

"Having thus been instructed by Krsna in spiritual matters, the gopis were freed from all tinges of false ego because of their incessant meditation upon Him. And with their deepening absorption in Him, they came to understand Him fully." In this verse the word "atma" refers to Lord Krsna, and the word "siksaya" means "by His instruction". Their bodies old and worn by meditating on Lord Krsna in the mood of separation, the gopis then could see Lord Krsna in that way. Some thinkers interpret srimad-Bhagavatam 10.82.45 in this way: "According to ordinary perception it seems that Lord Krsna is here preaching the philosophy of Brahman, but that philosophy is not the true meaning of His words here. When Rukmi was disfigured Lord Balarama preached to sri Rukmini what also seemed to be the philosophy of Brahman. However, because Rukmini was directly enjoying pastimes with Lord Krsna, that preaching of Lord Balarama's was only a specific pastime meant to look like the activities of an ordinary person in this world. In the same way Lord Krsna's preaching of this philosophy to the gopis is also only a pastime. Actually the gopis yearned to enjoy pastimes with Lord Krsna directly in His spiritual form. This is seen in these words of srimad-Bhagavatam (10.82.48):

ahus ca te nalina-nabha padaravindam

"Dear Lord whose navel is just like a lotus flower, Your lotus feet are the only dhelter 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 ordinary persons engaged in household affairs."

In this verse the gopis say: "Dear Lord whose navel is just like a lotus flower, may Your lotus feet be awakened within the hearts of us, who are overcome by always meditating on You. Following Your instructions, the peaceful-hearted kings of yoga meditate on Your feet in their hearts." An explanation of this verse may be seen in the Krsna-sandarbha, Anuccheda 170. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 422

Anuccheda 422

In this way the truth of sambhoga, which consists of seeing, touching, and conversing with Lord Krsna, is revealed. Lord Krsna stayed at Kuruksetra for three months. Then He and the gopis were again separated. After that there were not again separatyion between them. After that they enjoyed sambhoga pastimes together. The conclusion of these pastimes is described in the following words of srimad-Bhagavatam (10.83.1):

tathanugrhya bhagavan gopinam sa gurur gatih

"Thus Lord Krsna, the spiritual master of the gopis and the very purpose of their life, showed them His mercy. He then met with Yudhisthira and all His other relatives and inquired from them about their welfare."

This verse explains that the gopis attained the desire they expressed in srimad-Bhagavatam 10.82.48. This is seen in this verse, which explains that Lord Krsna gave His mercy (anugrhya) to them. This verse also affirms that they attained Lord Krsna, who is their eternal destination (gatih). This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 423

Anuccheda 423

All of this is revealed in a passage from the Padma Purana, Uttara-khanda, a passage quoted in Krsna-sandarbha, Anuccheda 176. In that pasasage it is said that Lord Krsna left Dvaraka and returned to Vrndavana. There, visible to everyone, even the ordinary people of this world, He enjoyed pastimes for two months. After that Lord Krsna gave the people of Vrndavana eternal samyoga pastimes with Him, although those pastimes were not visible to ordinary people. Lord Krsna clearly exlained all this to Uddhava in srimad-Bhagavatam's Eleventh Canto. There Lord Krsna sais (srimad-Bhagavatam 11.12.10-11):

ramena sardham mathuram pranite. . .

"The residents of Vrndavana, headed by the gopis, were always completely attached to Me with deepest love. Therefore, when My uncle Akrura brought My brother Balarama and Me to the city of Mathura, the residents of Vrndavana suffered extreme mental distress because of separation from Me and could not find any other source of happiness."

tas tah ksapah. . .

"Dear Uddhava, all of those nights that the gopis spent with Me, their most dearly beloved, in the land of Vrndavana seemed to them to pass in less than a moment. Bereft of My association, however, the gopis felt that those same nights dragged on forever, as if each night were equal to a day of Brahma."

After that time there was no further separation of Lord Krsna and the people of Vrndavana. After that time the people of Vrndavana always enjoyed the bliss of Lord Krsna's association. Lord Krsna described this truth in these words of srimad- Bhagavatam (11.12.12-13):

ta navidan mayy anusanga-baddha-dhiyah. . .

"My dear Uddhava, just as great sages in yoga trance merge into self realization like rivers merging into the ocean, and are thus not aware of material names and forms, similarly the gopis were so completely attached to Me within their minds that they could not think of their own bodies, or of this world, or of their future lives. Their entire consciousness was simply bound up in Me. "All those hundreds of thousands of gopis, understanding Me to be their most charming lover and ardently desiring Me in that way, were unaware of my actual position. Yet by intimately associating with Me, the gopis attained Me, the Supreme Absolute Truth."

In these verses the word "anu" means "after the great separation", and "sanga-baddha-dhiyah" means "their hearts were overcome with bliss", and navidan" means "they were bewildered with joy". In that state it was as if they had become onbe with Lord Krsna. An example to explain that state is given here in the phrase beginning with the words "just as great sages in yoga trance". A different interpretation of srimad-Bhagavatam 11.12.13 has already been given in Krsna-sandarbha, Anuccheda 177. What the gopis attained (prapuh) is described in this verse. It is briefly described there. There it is said: "The gopis attained Me, the Supreme Brahman, who am named Krsna." Here Lord Krsna hints: "Unaware of My true nature, that I am eternally the object of their love, the gopis attained Me as their paramour (jaram). Then, desiring Me as their husband, they eventually attained Me as their husband (ramanam)." In this way it is seen that the gopis' relationship with Lord Krsna after some time becomes parakiyabhasa (the faint reflection of the love a girl has for her paramour). All this is explained in that passage of Krsna-sandarbha, Anuccheda 177. My glorious master, srila Rupa Gosvami explains in Ujjvala-nilamani (Nayika- bheda-prakarana, Text 3):

nesta yad angini rase kavibhih parodha tad gokulambuja-drsam kulam antarena asamsaya rasa-vidher avitaritanam kamsarina rasika-mandala-sekharena

"The lotus-eyed gopis of Gokula descended to this material world to enjoy amorous pastimes with Krsna, the crest jewel of those expert at relishing transcendental mellows, and the enemy of King Kamsa. Except for those gopis, learned scholars and philosophers do not consider amorous affairs between a married woman and a paramour to be good or auspicious."

The scriptures explain that this was the activity at the time of Lord Krsna's descent to this world. The conclusion of all this is found in srila Rupa Gosvami's Lalita-Madhava (7.18), where it is said:

dagdham hanta dadhanaya vapuh. . .

"O moon-faced one, My dear friend ahs again come to Me. My desire to see Him scorched My body and wounded My heart with a monsoohn of pain. My life-breeath yearns to meet Him in Vrndavana and enjoy pastimes with Him in a cottage by the Yamuna's shore."

When the mistaken idea that He is their paramour is destroyed, then the gopis enjoy the full bliss of perfect sambhoga pastimes with Lord Krsna. In this way vipralam,bha is divided into four parts and sambhoga is also divided into four parts. In sambhoga are many different pastimes, such as lila- cauryam (playful theft), sanganam (singing and music), rasa (the rasa dance), jala-krida (water pastimes), and vrndavana- vihara (pastimes in Vrndavana forest). An example of playful theft is seen in these words of srimad-Bhagavatam (10.22.9):

tasam vasamsy upadaya nipam aruhya satvarah. . .

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

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

English witness · section(s) 424–427

Anuccheda 424

An example of singing and music is seen in these words of srimad-Bhagavatam (10.33.9):

kacit samam mukundena. . .

"One gopi, joining Lord Mukunda in His singing, sang pure melodious tones that rose harmoniously above His. Krsna was pleased and showed great appreciation for her performance, saying `Excellent! Excellent!' Then another gopi repeated the same melody, but in a special metrical pattern, and Krsna praised her also."

Another example of singing and music is seen in these words of srimad-Bhagavatam (10.34.20-21):

kadacid atha govindo ramas cadbhuta-vikramah vijahratur vraje ratryam madhya-gau vraja-yositam

"Once Lord Govinda and Lord Rama, the performers of wonderful feats, were playing in the forest at night with the young girls of Vraja.

upagiyamanau lalitam stri janair baddha-sauhrdaih sv-alankrtanuliptangau sragvinau virajo-'mbarau

"Krsna and Balarama wore flower garlands and spotless garments, and Their limbs were beautifully decorated and anointed. The women sang Their glories in a charming way, bound to Them by affection."

In general the Holi festival is celebrated in this way. Thus, to celebrate the Holi festival, Lord Krsna and His brother, Lord Balarama, enjoyed singing and many other pastimes with a host of girls in Vraja. This pastime is also described in the Bhavisya Purana, Uttara-khanda. Even today, the people of India celebrate the Holi festival in this way. It is said in that passage of srimad-Bhagavatam (10.34.22):

nisa-mukham manayantav uditodupa-tarakam. . .

"The two Lords praised the nightfall, signaled by the rising of the moon and the appearance of stars, a lotus-scented breeze and bees intoxicated by the fragrance of jasmine flowers."

The bliss of this festival, which occurs on the full-moon day of the month of Phalguna, after the winter has ended, is described in this verse. Lord Krsna enjoyed this festival with His joyful friend Lord Balarama. In some texts of srimad- Bhagavatam 10.34.20 the passage reads "vane ratryam" instead of "vraje ratryam". In this reading the forest is described as the forest of Vraja. These verses were spoken by srila sukadeva Gosvami.

Anucchedas 425-427

The rasa dance pastime is seen in these words of srimad- Bhagavatam (10.33.2):

tatrarabhata govindo rasa-kridam anuvrataih. . .

"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."

The Lord's water-pastimes are seen in these words of srimad- Bhagavatam (10.33.23):

so 'mbhasy alam yuvatibhih parisicyamanah. . .

"My dear King, in the water Krsna found Himself being splashed on all sides by the laughing gopis, who looked at Him with love. As the demigods worshiped Him by showering flowers from their airplanes, the self-satisfied Lord took pleasure in playing like the king of the elephants."

Lord Krsna's pastimes in Vrndavana forest are seen in these words of srimad-Bhagavatam (10.33.24):

tatas ca krsnopavane jala-sthala- prasuna-gandhanila justa-dik-tate. . .

"Then the Lord strolled through a small forest on the bank of the Yamuna. This forest was filled to its limits with breezes carrying the fragrances of all the flowers growing on the land and in the water. Followed by His entourage of bees and beautiful women, Lord Krsna appeared like an intoxicated elephant with his she-elephants."

The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 428

Anuccheda 428

The Lord's amorous pastimes with the gopis are seen in these words of srimad-Bhagavatam (10.29.46):

bahu-prasara-parirambha-karalakoru-nivi. . .

"There Krsna threw His arms around the gopis and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts, and breasts, by playfully scratching them with His fingernails, and also by joking with them, glancing at them, and laughing with them. In this way the Lord enjoyed pastimes."

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

English witness · section(s) 429

Anuccheda 429

At the conclusion of the descriptioon of Lord Krsna's amorous pastimes in the rasa dance it is said in srimad- Bhagavatam (10.33.25):

evam sasankamsu-virajita nisah. . .

"Although the gopis were firmly attached to Lord Krsna, 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."

Lord Krsna's pastimes with sri Radha, who is thhe crest jewel of all fortunate girls, are described in these words of srimad-Bhagavatam (10.30.27-34):

kasyah padani caitani yataya nanda-sununa amsa-nyasta-prakosthayah karenoh karina yatha

"Here we see the footprints of some gopi who must have been walking along with the son of Nanda Maharaja. He must have put His arm on Her shoulder, just as an elephant rests His trunk on the shoulder of an accompanying she-elephant."

anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam amayad rahah

"Certainly this particular gopi has perfectly worshiped the allpowerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

dhanya aho ami alyo govindanghry-abja-renavah yan brahmesau rama devi dadhur murdhny agha-nuttaye

"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."

tasya amuni nah ksobham- kurvanty uccaih padani yat yaikapahrtya gopinam dhanam bhunkte 'cyutadharam

na laksyante padany atra tasya nunam trnankuraih khidyat-sujatanghri-talam unninye preyasim priyah

"These footprints of that special gopi greatly disturb us. Of all the gopis, She alone was taken away to a secluded place, where She is enjoying the lips of Krsna. Look, we can't see Her footprints over here! It's obvious that the grass and sprouts were hurting the tender soles of Her feet, and so the lover lifted up His beloved."

imany adhika-magnani padani vahato vadhum gopyah pasyata krsnasya bharakrantasya kaminah atravaropita kanta puspa-hetor mahatmanah

"Please observe, my dear gopis, how in this place lusty Krsna'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.

atra prasunavacayah pnya-rthe preyasa krtah prapadakramana ete pasyatasakale pade

"Just see how in this place dear Krsna 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."

kesa-prasadhanam tv atra kaminyah kamina krtam tani cudayata kantam upavistam iha dhruvam

"Certainly Krsna sat down here with His girlfriend to arrange Her hair. The lusty boy must have made a crown for that Iusty girI out of the flowers He had collected."

In this passage srimad-Bhagavatam 10.3027 is spoken by all the gopis, 10.30.28 is spoken by sri Radha's friends, 10.30.29 is spoken by the gopis who are neither friends nor enemies, 10.30.30 is spoken by sri Radha's rivals, the second stanza (beginning with the words "na laksyate) of 10.30.30 is spoken by sri Radha's friends, who speak these words to torment sri Radha's rivals, 10.30.31 is spoken by the rivals who cannot bear sri Radha's good fortune, the last two lines (beginning with the word "atravaropita) of 10.30.31 and 10.30.32 are spoken by by sri Radha's friends, the first two lines of 10.30.33 are spoken by sri Radha's rivals, and the last two lines of 10.30.33 are spoken by sri Radha's friends. In this way sri Radha's friends and rivals describe the pastimes of sri sri Radha-Krsna. It is also said in srimad-Bhagavatam (10.30.26):

vilokyartah samabruvan

"The gopis began following Krsna'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."

All the gopis spoke these words. Filled with lonmgings, all the gopis wandered (in the forest). The passage quoted above (srimad-Bhagavatam 10.30.27-34) was spoken by the vraja-gopis.

The pastimes of sri Radha had already been hinted at in these words of srimad-Bhagavatam (10.30.11-12):

apy ena-patni. . .

"O friend, wife of the deer, has Lord Acyuta been here with His beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of His garland of kunda flowers, which was smeared with the kunkuma from the breasts of His girlfriend when He embraced Her. "O trees, we see that you are bowing down. When the younger brother of Rama walked by here, followed by the intoxicated bees swarming around the tulasi manjaris decorating His garland, did He acknowledge your obeisances with His affectionate glances? He must have been resting His arm on the shoulder of His beloved and carrying a lotus flower in His free hand."

The reader may study these verses to see the pastimes of sri sri Radha-Krsna.

Epilogue

Many verses of srimad-Bhagavatam's Tneth Canto we have not elaborately explained here. The devotees who yearn to taste the nectar of the rasas may study the explanations srila sridhara Svami has given in His Dasama-tippani commentary. Following his explanations, we have explained the verses of srimad-Bhagavatam.

alibhih paripalitah pravalitah sanandam alokitah pratyasam sumanah-phalodaya-vidhau samodam asvaditah vrndaranya-bhuvi prakasa-madhurah sarvatisayi-sriya radha-madhavayoh pramodayatu mam ullasa-kalpa-drumah

May the glorious kalpa-vrksa tree of sri sri Radha- Madhava, a tree surrounded by hosts of bumblebees that are sri Radha's gopi freinds, a tree delightful to see, a tree that fills the directions with the sweet fragrance of its sumanh flowers, a tree that manifests in the land of Vrndavana the sweetness of the greatest beauty and handsomeness, fill me with delight.

tadrsa-bhavam bhavam prathayitum iha yo 'vataram ayatah a-durjana-gana-saranam sa jayati caitanya-vigrahah krsnah

Glory to Lord Krsna, who is the shelter of everyone, including even the most fallen and wicked, and who, manifesting the form of Lord Caitanya, descended to this world to widely distribute the gift of ecstatic spiritual love.

Thus ends sri Priti-sandarbha

Thus end the Six Sandarbhas