The result of hearing and chanting the glories of the rasa, which is the crown jewel of all pastimes, is also the crown jewel of all results. One who hears continuously (anusrnuyat) and glorifies or writes in poetry (varnayet) this autumn rasa lila (idam) and other similar pastimes, and other pastimes described elsewhere by other poets (ca) of Krsna, who spread himself out among all the gopis (Visnu, one who pervades), attains the first appearance of prema even within his condition of having material desire. By the influence of prema however quickly the material desire is destroyed. Thus it is understood here that this prema is not weak or dependent, like jnana yoga. It is independent. Here hrt roga refers to material desire. When the word is used in relation to the Lord, however, such meaning is excluded. The kama in relation to Krsna is prema, and has opposite effect to the material kama. The person who hears and glorifies the rasa is described as learned (dhira). If material kama is present, how can prema appear? In that person who is devoid of foolishness, who accepts scripture (dhira), who is full of faith, prema can appear. Prema does not accept those who have no faith in the Lord or who are offenders to the Holy Name.

It has been shown through kaimutya that the result of these pastimes is prema, because prema, which is the opposite of material love results from hearing about Kṛṣṇa’s rāsa pastimes. Taking this conclusion, Śukadeva, at the end of the description of the rāsa-līlā, absorbed in prema, describes the natural results of the pastimes, while giving blessings to the future hearers and narrators of the pastimes. Kṛṣṇa had pastimes with the gopīs having fresh youth (vadhubhiḥ) as if newly married. Or he had special pastimes (vi—krīḍitām) with the gopīs who became his wives during the rāsa pastimes. The word ca indicates other gopīs also. Kṛṣṇa is called Viṣṇu (all pervasive) because he spread himself everywhere by being with each gopī. (SB 10.33.3) One should hear or recite these pastimes with faith. This is mentioned to exclude the opposite—offensive mentality. This will enable one to hearing continuously and also attain the special result. One who hears continuously (anu—śṛnuyāt) and then narrates the pastimes, and (though not mentioned, understood) remembers the pastimes, attains at every moment (pratilabhya), in a new way, prema (bhaktim) of the highest type (parām), following after that of the gopīs. He quickly gives up lust, the disease in the heart (hṛd-rogam). This does not refer to kāma directed to the Lord, since spiritual kāma is the opposite of material kāma, being the form of the highest prema. Kāma in the verse represents other contaminations in the heart as well. It is said: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām || Having attained the state of Brahman, being a pure soul, he does not lament at the loss of what he has attained nor does he desire what he has not attained, and looks upon all beings as equal. He then manifests pure bhakti and even prema-bhakti. BG 18.54 The Gītā verse explains that, before the destruction of material contamination, one cannot normally attain the highest bhakti. Thus, this sādhana of hearing the pastimes is said to be most powerful. The person also achieves steadiness (dhīraḥ). Or, kāmam can mean “according to one’s desire.” The meaning is then “Having attained at every moment bhakti according to one’s desires, one quickly destroys the pain (hrḍ-rogam) caused by not attaining Kṛṣṇa.” This mean one attains Kṛṣṇa after attaining the highest bhakti. May this be for the pleasure of the Lord, who is the form of consciousness, who has made this fool dance internally and externally by his pastimes.

Kṛṣṇa had pastimes with the gopīs having fresh youth (vadhubhiḥ) as if newly married. Or he had special pastimes—the rāsa dance (vi—krīḍitām) with the gopīs who became like his wives during the rāsa pastimes. The word ca indicates other pastimes also. Or ca means but (tu) to distinguish it from other pastimes. Kṛṣṇa is called Viṣṇu (all pervasive) because he spread himself everywhere by being with each gopī. (SB 10.33.3) One should hear with faith because otherwise one cannot achieve the highest bhakti, since rasa will not arise. With faith one will then hear continually (anu-śṛṇuyāt). Or nu means certainly (nu śṛṇuyāt). After getting faith one will certainly hear. Or nu indicates to indicate choice. One may hear or (nu) recite (varṇayet) the pastimes. Or anu means “everything mentioned.” One should hear, chant and remember (though not mentioned) since all produce the highest bhakti. Of the three activities, rememberance is superior. Chanting is next, and then hearing. The word yaḥ (who) indicates that it does not depend on qualification. Anyone who hears, chants or rememebers will attain at every moment, ever new (prati-labhya) prema (parām bhaktim). He will destroy desire which is the disease of the heart. This excludes desire directed to the Lord since kāma directed to the Lord gives the opposite result, the highest sweetness. He attains the knower of the truth about all matters (dhīraḥ) or his heart again becomes disturbed by desire (spiritual). These are accompanying results of attaining prema. That is the main result. These results also occur by hearing and chanting. What can be said about his pastimes which appear to have material lust, criticized by all? These extra results are thus mentioned. The lust between Kṛṣṇa and the gopīs is a special form of mature prema and not material lust. This is explained in Bhāgavatāmṛta. Or the intelligent person considering the matter (dhīraḥ), attaining bhakti with kāma, quickly destroys the pain in the heart due to not attaining Kṛṣṇa. This means that he attains the Lord. May this be for the pleasure of the Lord, who is the form of consciousness, who has made this fool dance internally and externally by his pastimes. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Thirty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Rāsa Dance." 10.34: Nanda Mahārāja Saved and Śaṅkhacūḍa Slain verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12-13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 Chapter Summary This chapter describes how Lord Śrī Kṛṣṇa saved His father Nanda from the clutches of a serpent and delivered a Vidyādhara named Sudarśana from the curse of the Āṅgirasa sages. One day Nanda Mahārāja and the other cowherd men placed their family members on their bullock carts and went to the Ambikāvana forest to worship Lord Śiva. After bathing in the Sarasvatī River and worshiping Lord Sadāśiva, a form of Lord Viṣṇu, they decided to spend the night in the forest. As they slept, a hungry serpent came and began to swallow Nanda Mahārāja. Terrified, Nanda cried out in distress, "O Kṛṣṇa! O my son, please save this surrendered soul!" The cowherd men immediately awoke and began beating the serpent with wooden torches, but the serpent would not release Nanda. Then Lord Kṛṣṇa came and touched the serpent with His lotus foot. The serpent was immediately freed from his reptilian body and appeared in his original form as a demigod. He told them about his previous identity and described how he had been cursed by a group of sages. Then he offered his homage at the lotus feet of Śrī Kṛṣṇa and, on the Lord's order, returned to his own abode. Later, during the Dola-pūrṇimā festival, Śrī Kṛṣṇa and Baladeva enjoyed pastimes in the forest with the young women of Vraja. The girlfriends of Baladeva and those of Kṛṣṇa joined together and sang about Their transcendental qualities. When the two Lords became absorbed in singing to the point of apparent intoxication, a servant of Kuvera's named Śaṅkhacūḍa boldly came forward and began abducting the gopīs. The young girls called out, "Kṛṣṇa, please save us!" and He and Rāma began to chase after Śaṅkhacūḍa. "Don't be afraid!" Kṛṣṇa called out to the gopīs. In fear of the Lords, Śaṅkhacūḍa left the gopīs aside and ran for his life. Kṛṣṇa chased after him, swiftly approached him and with a blow of His fist removed Śaṅkhacūḍa's jewel, together with his head. Then Kṛṣṇa brought the jewel back and presented it to Lord Baladeva.