10.22 · Stealing the Garments of the Unmarried Gopī Girls

This chapter describes the worship of Katyayani, the stealing of the gopis’ clothing, Krsna’s conversation with the gopis and Krsna fulfilling the wishes of the gopis, as well a Krsna praising the trees. After describing the attraction of the married gopis such as radha to Krsna in the autumn season, there is a description of the unmarried nitya siddha gopis such as dhanya, who were absorbed in talk of Krsna. According to local custom they performed the Katyayani vrata during the hemanta season, in order to obtain Krsna as their husband. The distinction between these gopis in the first month of the hemanta, margasirsa, and those like Radha is made in the Harivamsa, Visnu Purana and Brahma purana in such verses as the following : The young, umarried gopis gathered together while it was still dark (yuvatir gopakanyas ca ratrau sankalya kalavit ).

After describing the pūrva-rāga of married gopīs who had come from Vraja, in relation to the autumn season, now Śukadeva describes the pūrva-rāga of unmarried gopīs in relation to the winter season. This continues for the whole chapter. Hari-vaṁśa describes the two types of gopīs with the words yuvatī-gopa-kanyāś ca ratrau saṅkālya kālavit: also unmarried gopīs assembled for the rāsa dance. tata ārabhya nandasya vrajaḥ sarva-samṛddhimān harer nivāsātma-guṇai ramākrīḍam abhūn nṛpa O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Lord and his transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune. SB 10.5.18 This verse establishes that Rādhā and other gopīs became Kṛṣṇa’s supreme consorts. yad-vāṣchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36 This verse establishes that the gopīs were dearest to Kṛṣṇa. The same is shown in the following verse. nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṁ ya udagād vraja-vallabhīnām When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? SB 10.47.60 This is further confirmed in the following words: gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur dāmodarādhara-sudhām api gopikānām My dear gopīs! What auspicious activities must the flute have performed to enjoy the nectar of Dāmodara’s lips independently and leave only a taste for us gopīs, for whom that nectar is actually meant! SB 10.21.9 In the rāsa dance the gopīs are called kṛṣṇa-vadhvaḥ: wives of Kṛṣṇa. The āgama scriptures prescribe worship of Kṛṣṇa with eternal gopīs untouched by other men. In explaining Kṛṣṇa’s name in the ten syllable mantra in Gautamīya-tantra, Nārada calls Kṛṣṇa the husband of the gopīs. This is confirmed in Brahma-saṁhitā with śriyaḥ kāntāḥ kāṇtāḥ parama-puruṣah: in Goloka reside the beautiful young women and their lover, the supreme male. In Gopāla-tāpanī Upaniṣad it is said sa vo hi svāmī bhavati: he is your husband. Therefore it cannot be believed that these gopīs who were meant for him alone would be given to anyone else except Kṛṣṇa. If they were given to anyone else then they would have given up their lives since they depended solely on him. Rukmiṇī expresses this: yarhy ambujākṣa na labheya bhavat-prasādaṁ jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt If I cannot obtain your mercy, I shall simply give up my vital force, which will have become weak from the severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain your mercy. SB 10.52.43 Therefore how can it be said that some were married, with a relationship with some other man? Here is the solution. Using inference by circumstance as proof, because of the contradiction with scripture, it is explained that marriage was accomplished as an illusion by the līlā-śakti. Thus their parents, the gopīs and all the people of Vraja were fooled. With their hearts dedicated only to Kṛṣṇa because of their natural desires, they maintained their lives. Relationships with other men were prevented by māyā who made forms similar to theirs for their “husbands.” Thus it will be noted later: nāsūyan khalu kṛṣṇāya mohitās tasya māyayā manyamānāḥ sva-pārśva-sthān svān svān dārān vrajaukasaḥ The cowherd men, bewildered by Kṛṣṇa’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him. SB 10.33.37 This was done to increase their longing for Kṛṣṇa: nāhaṁ tu sakhyo bhajato ’pi jantūn bhajāmy amīṣām anuvṛtti-vṛttaye yathādhano labdha-dhane vinaṣṭe tac-cintayānyan nibhṛto na veda But the reason I do not immediately reciprocate the affection of living beings even when they worship me, O gopīs, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else. SB 10.32.20 There were two types of gopīs, married and unmarried in order to increase the variety of love. This will be established in detail in discussing the rāsa dance. Now let us return to the topic. In making the neutral statement “the unmarried girls in Nanda’s Vraja” it is indicated that the girls were not of his gotra or piṇḍa. Another version has “the young daughters of Nanda’s cowherds.” Hari-vaṁśa also says the young daughters of the cowherds.” Kumarikāḥ indicates they were very young. They made a vow of worshipping Kātyāyanī, Vaiṣṇavī-śakti.

Having described the pastimes in the monsoon and autumn seasons, Śukadeva now describes, following the order of time, the pastimes in hemānta season till the end of the chapter. The young unmarried girls dwelling in Vraja ruled by Nanda had no direct family relationship with Kṛṣṇa. They were suitable to have Kṛṣṇa as a husband since they were not related as cousins to Kṛṣṇa. They were very young (indicated by the suffix ka). Or they were young girls belong to him (ka). They should marry Kṛṣṇa and no one else. They performed this vow because they could not mention anything to Nanda directly out of shyness. Some did it out of boldness. By their beauty they derided (ku) Cupid (māra). Thus they were qualified for Kṛṣṇa. Haviṣyanna consists of milk, yogurt etc. along with grains (sita) of the Hemānta season. Kātyāyanī is Parvatī, dear to Śiva. They made vow to worship her, or performed a vow in the form of worship. Some say the vow must last for the full month.

balibih means that they worshipws using cloth, ornaments, and food offerings.

Having shown the young girls great attraction for Kṛṣṇa, Śukadeva now describes their method of worship to inform those who wish to know. Immersing themselves in the cold winter water shows the severity of their vow. The shore (jalānte) is famous even today as Ghaṭtavāsinī-devī. They worshipped at the dawn. They made a deity of sand and installed it so that it was non-different from Kātyāyanī. They made a temporary deity of sand, with the hope that soon their goal would be accomplished. “O king these young girls who have not attained youth worship with such attachment.” They have been enchanted by Kṛṣṇa. The word “fragrant” should be attached to all suitable items in the list. The plural is used to show the great profusion of ingredients they brought. Balibhiḥ indicates cloth, ornaments, and food. Ucchāvacaiḥ means various. The items are mentioned—leaves, rice and fruit. The order of the items is not normal, since they forgot, because their minds were stolen by Kṛṣṇa, or Śukadeva became bewildered in telling their story.

The method of worship is shown in three and half verses. They bathed without clothing in the cold water which was most purifying. The description of the worship shows the austerity involved. They worshipped on the bank of the Yamunā. This could be the western or eastern bank. They did this when the sun rose or when dawn manifested according to the vow. There was a small forest nearby. They made a deity out of sand in order to quickly fulfill their desire. O king! Though they should be worshipped by the world they worshipped this sand form to attain Kṛṣṇa. See the intensity of their longing! The word “fragrant” should be attached to all suitable items in the list. The plural is used to show the great profusion of ingredients they brought. Balibhiḥ indicates cloth, ornaments, and food. Ucchāvacaiḥ means various. The items are mentioned—leaves, rice and fruit. The order of the items is not normal, since they forgot, because their minds were stolen by Kṛṣṇa, or Śukadeva became bewildered in telling their story. Or the first members of the list simply indicates that those items were properly purified for worship (balibhiḥ). Then upahāra indicates naivedyam and leaves, fruits, and rice at the end indicates aroti. Uccavācaiḥ (many varieties) modifies all words.

"Oh Katyayani! Make the son of the gopa Nanda our husband." "But why are you making this request to me independently? I can only do this by inspiring your parents to do it. Through them I can do this." Fearing this response, they say in anxiety, "O great Yogini, you yourself must unite us with Krsna without the obstacles caused by parents interference. Being so eager, we cannot bear any delay. Because Krsna has not yet got his upanayana thread, he is not yet suitable for marriage. Therefore , without the normal wedding, but in the gandharva style, let us marry him. Oh adhisvari, you who have all powers, nothing is impossible for you." "If you want to marry Krsna without your parents knowing, how are you going to carry out married life together with him?" "Oh Mahamaya, supreme bewilderer, you should bewilder our parents, so that they do not think of marrying us with anyone else, and so that they do not know of our association with Krsna. Oh Devi, one who carrries out pastimes, or helps engage us in the lord’s pastimes, make the son of Nanda our husband and no one else. Thus even if we marry someone else, there is no harm." In this way thinking of the meaning of each mantra, the gopis worshipped Katyayani. (ananda vrndavana campu says: o worshipabledevi please accept this foot wash. Make our breasts cool with the water from Krsna’s feet. Please give us Krsna’s association. We offer you this arghya. Give us association with Krsna who is mahargha, most worshipable.) The object of their worship was yogamaya, coming from the cit sakti. She was not the material maya. In the Narada pancaratra, in the discussion of Srutividya, it is said,"This durga is the supreme, principle energy of mahavisnu, ad non different from him. By her assistance, in one second one can attain bhagavan. This chief energy of the lord is the ruler of Gokula, and is endowed with the highest prema. By her mercy one can easily attain the Lord. Her avarika sakti is mahamaya, the mistress of infinite material universes. This mahamaya bewilders all the souls of the universe who think they are material bodies." Thus, in all the mantras for Krsna, the spiritual Durga is the presiding deity. She is worshipped in meditation when reciting the mantras. To confuse the yogamaya durga with the mahamaya durga is a mistake. And also, because the pastimes of Vraja are very similar to material pastimes in appearance there is no fault in the worship of maya devi. Independent thinkers who think otherwise have no chance of getting even a touch of the breeze of holding the scent of prema on their body. (this is from vaisnava tosani)

They prayed to Kātyāyanī because she was the bestower of great dharma, having manifested the dynasty of the sage Kātyāyana (and she was the wife of Yājṣavalkya). They pray to her as Mahāmāyā since she is the form of great śakti of the Lord, capable of giving the girls sufficient power to attain their goal. There could be some obstacle to their goal. Therefore they called out “Mahāyogini! By your power, obstacles cannot happen.” “You should worship some other devatā.” In reply to this test question they say “O There is no devatā above you (adhīśvari)!” Make the son of Nanda our husband. This describes Kṛṣṇa in the form that is suitable to them and reveals that this form is the most excellent. They directly say the name of a most respected person, Nanda, though normally they should not mention his name directly. They identify him as a cowherd. They do this to make sure no one else is meant. “You should worship Kṛṣṇa to attain him.” O Devī! You are knowledgeable of the rasa of his pastimes. You know that it is not suitable to pray to him directly.” They each chanted this prayer and thus they each said, “My husband (me patim).” This prayer is an ancient siddha mantra for attaining Kṛṣṇa as a husband. Thus Kātyāyanī is part of his svarūpa-śakti, not the embodiment of material śakti that creates universes. na viṣṇunā vinā devī na hariḥ padmajāṁ vinā The divine goddess is never present without Viṣṇu, nor does he ever appear without her. Hayaśīrṣa Paṣcarātra. This refers to the devī who is part of his svarūpa-śakti since she is considered non-different from him. yasyāṁśāṁśāṁśa-bhāgena viśvotpatti-layodayāḥ bhavanti kila viśvātmaṁs taṁ tvādyāhaṁ gatiṁ gatā O Soul of all that be, the creation, maintenance and destruction of the universe are all carried out by a fraction of an expansion of an expansion of your expansion. Today I have come to take shelter of you, the Supreme Lord. SB 10.85.31 This refers to the material śakti, since she is considered insignificant. yātīta-gocarā vācāṁ manasāṣcāviśeṣaṇā jṣāni-jṣānāparicchedyā vande tām īśvarīṁ parām sarvabhūteṣu sarvātmā yā śaktir parā tava guṇāśrayā namas tasyai śāśvatāyai sureṣvara I worship that supreme goddess who is beyond all words and mind, and cannot be understood by knowledge of the jṣānīs. O Lord! I offer respects to that eternal śakti of yours who is present in all beings, who is the shelter of the guṇas. Viṣṇu Purāṇa In these verses from Viṣṇu Purāṇa a distinction is made between the two śaktis. In the Nārada-paṣcarātra, in the conversation between Śruti and Vidyā it is said: jānāty ekāparā kāntaṁ saivā durgā tad-ātmikā yā parā paramā śaktir mahā-viṣṇu-svarūpiṇī yasyā vijṣāna-mātreṇa parāṇāṁ paramātmanaḥ mahūrtād deva-devasya prāptir bhavati nānyathā ekeyaṁ prema-sarvasva svabhāvā gokuleśvarī anayā su-labho jṣeya ādi-devo ‘khileśvaraḥ asyā āvārika-śaktir mahā-māyākhileśvarī yayā mugdaṁ jagat sarvaṁ sarve dehābhimāninaḥ The Lord’s potency known as Durgā dedicated to his loving service. Being the Lord’s potency, his supreme potency, is the counter form of Mahā-viṣṇu. Simply by understanding this supreme potency, one can immediately achieve the Supreme Soul of all souls, who is the Lord of all lords. There is no other process to achieve him. That supreme potency of the Lord is known as Gokuleśvarī, the goddess of Gokula. Her nature is to be completely absorbed in love of God, and through her one can easily obtain the primeval God, the Lord of all. This internal potency of the Lord has a covering potency, known as Mahā-māyā, who rules the material world. By her the entire universe is bewildered, and thus everyone within the universe falsely identifies himself with the material body. This spiritual Durgā is the presiding deity of the eighteen syllable Kṛṣṇa mantra. Because her names are the same as those of the material Durgā, confusion arises. There is a rule that one should express a particular name of the person desired as the husband in the third part of the verse. Since Vraja has pastimes like the material world, the girls worship Kātyāyanī as Māyā-devī. Their worship of her however is filled the joy of the highest prema. Thus Kṛṣṇa cannot be attained by worship of the material Māyā. If some respectable people think otherwise, they cannot touch even the slightest trace of Kṛṣṇa’s prema. Pure prema for the Lord is the highest goal. The worship of all devatās is included in worship of the Lord. This is the conclusion of Bhāgavatam. The gopīs eternally possess that prema. They are fully accomplished. What is the question of sādhana for them? Considering the highest attainment of prema, that prema, realized with pure sweetness, becomes mixed with thinking of Kṛṣṇa as Supreme Lord and thinking that he is the cause of pure bhakti out of reverence. Bhagavān is controlled by prema alone, but the people of Vraja are not praised for such mixed prema. nemaṁ viriṣco na bhavo na śrīr apy aṅga-saṁśrayā prasādaṁ lebhire gopī yat tat prāpa vimuktidāt Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20 itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena māyāśritānāṁ nara-dārakeṇa sākaṁ vijahruḥ kṛta-puṇya-puṣjāḥ In this way with an abundance of splendor caused by Kṛṣṇa, they played with him, though he is pure consciousness or happiness known as Brahman for the jṣānīs, the Supreme Lord for the devotees with dāsya-bhāva and an ordinary human child for those covered by material illusion. SB 10.12.11 nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṁ ya udagād vraja-vallabhīnām When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? SB 10.47.60 Thus the girls say “the son of cowherd Nana” instead of “Supreme Lord.” This is the pastime of their pure, sweet prema and nothing else. It is situated above everything else.

O śakti of eternity, knowledge and bliss belonging to the Lord (mahāmaye)! You can give all śakti to us who are qualified to attain Kṛṣṇa. “But he does not depend on a wife.” O great yoginī! You can do what is difficult to do. “I am afraid of Mahālakṣmī.” O great controller (adhīśvari)! As the controller you have no fear since you are endowed with unlimited powers. “Then worship him.” O goddess (devi)! You shine (divyati--devi) with pure bhakti! Worship of his devotee is superior to worshipping him. You can fulfill our desire completely. He is the young son of the cowherd Nanda (nanda-gopa-sutam). We young cowherd girls are suitable as his wives. Or he is the son of our king (gopa) Nanda. Thus he is hard to attain. But make him our husband or master –with power over us like the king. Or dressed as a young cowherd and performing cowherd pastimes, he is most attractive. Thus we pray that he be our husband. He should manifest in that form always. Each girl prayed in her heart for Kṛṣṇa as her husband (me patim). This avoided fear of co-wives. Or the mantra was revealed by great sages like Nārada in ancient times, and in that form it was uttered without change. According to Padma Purāṇa in a previous birth these girls had been sages during the time of Rāma. In Vraja, desiring Kṛṣṇa, they worshipped using this mantra. Not using any other mantra, they showed their devotion to Kṛṣṇa.

They worshipped bhadra kali with the vow, "May the son of Nanda be my husband."

This verse indicates that in a short period of time, one month, their desire was fulfilled. With minds absorbed in Kṛṣṇa they worshipped Kālī, but actually they worshipped Kṛṣṇa. Later it is shown that Kṛṣṇa came to fulfill their wish. They express their determination with the words “May the son of Nanda become my husband.”

In a short period of a month their desire was fulfilled (evam). This was Margaśīṣa month, which is Kṛṣṇa’s month (BG 10.35). Since it is Kṛṣṇa’s vibhūti, it was a good time for the vrata. Bhadrakālī is the same as Maṅglacaṇḍī or Kātyāyanī. The name also shows her good qualities: she was auspicious (bhadra) and a collection (ali) of happiness (ka). They worshipped her daily, observing all the rules (sam). They thought of Kṛṣṇa who was the directly lord of all beings. In worshipping her, it is understood they worshipped Kṛṣṇa. Later it is explained the Kṛṣṇa came to fulfill their request. Or in a short time their desire would be fulfilled because their minds were purified by thinking of Kṛṣṇa, or by nature they thought of him. And as well they performed the vrata in an excellent way. This is indicated by the phrases “they worshipped her daily” and “May Kṛṣṇa be our husband.” (Thus they worshipped Kṛṣṇa.) Or someone may object, “The intelligent person should not aspire for what is difficult to obtain.” Their intelligence was concentrated on Kṛṣṇa, who attracts all minds. By doing so, they developed the highest intelligence. They were fixed in him because the pain of prema. That fixation made them fixed in their vow.

This verse is a continuation of the thought of verse two describing how the gopis went to bath in the waters of the Yamuna. They called each other by name (svaih gotraih). "O Dhanya, where are you? Why are you late?"

Out of prema Śukadeva forgot, but now he remembers to describe the preliminaries to their vow, filled with great anurāga. They rose at dawn, by calling each others’ names. Or they rose at dawn with their associates. They shared their love of Kṛṣṇa, and thus they held hands. Absorbed in him they sang his name loudly, since they were fixed on that alone, as if that word gave them consciousness. Daily they went to take bath. Though this was difficult, they did it daily, showing that they were fixed on him. This is the special nature of anurāga. This is described throughout the chapter.

Not only did they think of Kṛṣṇa but they were absorbed in kīrtana, the best feature of worship. Or having described the ingredients of worship, some of them performed this vow. By his mercy, Śukadeva describes to Parīkṣit the major part of the vow. They rose before sunrise, at dawn, since the Yamunā was far away, calling each other by their names (gotraiḥ). They held each other’s arms firmly (ābaddhāḥ) since they could stumble on the path in the dark or for fear of falling down from fainting in prema from doing kīrtana or because they had affection for each other. Because of affection they could perform the vow with conviction. They sang loudly to bring everyone together or because they became absorbed in singing. The daily bath is again described to show its excellence.

Kadacit (some time) here means on the full moon day when the vrata was completed after one month. This was mentioned in the fifth verse. These unmarried gopis also invited Radha and others who were objects of Krsna’s love, and could help fulfil their wishes. After completing the worship, the unmarried gopis sported with them in the water, as bathing is part of the yajna rites.

One day, on the full moon day at the end of the month, this event took place. They always went into the water since they were children. Thus, as previously, they entered. They played in bliss because they sang about Kṛṣṇa: by the bliss of their singing they did not become cold even though they were in the winter water. Or they were blissful because the vow was now complete. They played in the water singing about Kṛṣṇa. This shows their absorption in Kṛṣṇa, without thinking of their bodies. This shows oneness of their minds, voices and bodies.

Krsna is the master of all masters of yoga. That means he is omniscient. That means he can fulful each of the desires of each gopi. He was capable of stealing the clothing of all the gopis who had left their clothing within his sight. He was capable of bringing those gopis who had decided to give up their lives out of embarrassment out of the water, and make them each pay him respects. Though he had brought them under control even though they were determined to keep their bodies secret, he could still refrain from enjoying with them. This is the import of the word yogesvaresvara. Krsna was surrounded by friends who were younger boys. This is understood from other sources. These boys were about two or three years old , who could not distinguish between men and women, and went about naked. They could not separate themselves from Krsna even while he went out herding the cows. Krama dipka says: he was surrounded by babies who spoke in broken language, who wore tiger claws around their necks, who were bound with jingling with bells around the waist and had fat thighs. The vaisnava tosani quoting from gautamiya tantra, lists the names of the boys: Dama, Sudama, Vasudama, and Kinkini. They were the very personification of Krsna’s heart.

Kṛṣṇa is he who is worshipped by those who have attained perfections like omniscience. He is also naturally endowed with all powers like omniscience as Bhagavān. Thus he knew their vow was dedicated to him. This could be inferred also from their songs about him. His name indicates his attraction to their sweet actions filled with prema for him. It also shows his power to bestow all results, more than worship of devatās, by stealing their clothing at the same time. This was because he was Kṛṣṇa, famous for such qualities. He was surrounded by some very young friends. They were very close: Dāma, Sudāma, Vasudāma and Kiṅkiṇi. It is said in Gautamīya-tantra: dāma-sudāma- vasudāma-kiṅkiṇir gandha puṣpakāḥ antaḥkaraṇa-rupās te kṛṣṇaysa parikīrtitaḥ ātmābhedenaiva pūjyā yathā kṛṣṇas tathaiva te Dāma, Sudāma, Vasudāma, Kiṅkiṇi and Puṣpaka are famous as Kṛṣṇa’s heart. They are to be worshipped just like Kṛṣṇa, since they are non-different from him. They are like his antaḥkaraṇa: his buddhi, ahaṅkāra, citta and manas. They surround him in order to joke and have fun.

He became aware of their vow to Kātyāyaṇī for having him as their husband, but this was not directly revealed to him by them, as they were to be worshipped by the person who is cleverest in dealings. He inferred their vow by their actions. He could know what was difficult to know because he was bhagavān, omniscient and omnipotent. He came there because he was the king of rasikas (Kṛṣṇa), attractive to everyone. He came surrounded by friends in order to quickly seize all at once all the various pieces of cloth of the many girls. But these boys were not brothers of the girls.

The small boys laughed without reason. Krsna laughed loudly (prahasan), calling their attention to himself. He joked with the young girls. "O young girls of Vraja! Do you know who has put all of these clothes on the branch of the kadamba tree? I was herding the cows and from far off I saw them and thought, "Today the kadamba tree is very colorful with flowers and fruit." To see this astonishing spectacle I came running here and climbed this tree." The young girl said, "Those are our clothes." Krsna said, "Tthat cannot be. If they were yours, how did they get up in this high branch of the tree?" They answered, "You have stolen them and put them there." "Are you blaming me? I am the son of King Nanda. Am I a thief? I can guess that today you want to go to Kamsa in Mathura." The young girls said, "Don’t get angry. Just look closely at the clothing and see if they are women’s or men’s clothing." Krsna said, "According to my intelligence, because these are so colorful, they must be women’s clothing. But so what? In this universe you are not the only women. Are there no other women?" They said, "That is so, but who else except us can come to this isolated forest? " Krsna said, "O girls who like to wander in lonely places, are you the only women that wander in lonely places and play secretly?" They said, "O fool, we did not come here to play. We came to worship Durga, the deity of this kadamba tree."

Krsna said, "Are you the only young women worshipping Durga? Are there no others?" The young girls said, "There are no others." Krsna said, "O foolish ones, every night the deva women come on celestial vehicles and perform worship of Durga here." They said, "Even if they did perform worship here, why would they leave their clothing here and go away?" Krsna said, "Oh young girls, you do not know anything. Tonight they will come again and perform worship. After bathing they will don these clothes. That is why they set them aside here. " The girls said, "You do not know the truth. Today we will perform worship. The deity of the forest has placed those clothes high up in the tree for us to wear after bathing."

With the other boys, quietly and quickly, out of fear, he took their clothing, valued by the girls, with some special intention. He then climbed the tree alone. He laughed when the boys laughed. The girls sought the source of the laughter. Knowing their love and their anger, but appearing not to know, he laughed at them when they said nothing. He spoke this joke. “Why do you not come out since you are shivering from being in the cold water so long? Coming out, giving up dampness, you should put on dry cloth.” This was not inappropriate, since only the Lord can be compared to the Lord: bhavān eva bhavān iva. (Bilvamaṅgala-stava) It was joking that accompanies a conversation. The word ha indicates he spoke clearly. Previously he had left other boys who were situated close by and came with these young friends. Thus he could not be criticized, since they were all young.

Coming close, he took their clothing (upādāya). He laughed loudly with the boys because of his act, and quickly climbed a kadamba tree out of fear, since he was a thief. Since the tree was high they could not see him. The boys were very young. Previously he had left the older boys in order to perform this pastime. Or since he was at the end of seven years when he lifted Govardhana, and this pastime occurred previously, he must have been six years old at this time. The other boys were of the same age. Of course the Lord could perform a pastime of an older Kṛṣṇa even in his younger years. (He matures quickly). That is well known and was mentioned earlier. This is also understood in his giving mercy to the wives of the brāhmaṇas. Thus there is nothing wrong if they were all very young (bālaiḥ). Or the two pastimes occurred during his kaiśora period, but are described before lifting Govardhana. It is related now because of a relationship with the gopīs’ bhāva revealed in their description of Kṛṣṇa’s flute song in the autumn and also with the wives of the brāhmaṇas described in the next chapter. Generally Śukadeva does not narrate the pastimes in order. Sometimes pastimes of similar nature are grouped together. Sometimes because of his own taste they are related at a certain time. That is clear from previous and later chapters. Kṛṣṇa then spoke jokingly in order to attract them. He also laughed conspicuously (prahasan). Ha indicates joy or very clearly.

This verse illustrates how he joked with the girls. His joking was mentioned in the previous verse. "If these clothes are really yours, then come here if you like and recognize your own clothes. Take them after paying me one small necklace each in order to satisfy me after you have insulted me. You must come each individually, not all at once or two or three together, because out of greed for the cloth one woman will take more than one cloth." The young girls said, "We cannot go." Krsna laughing said, "O girls (weak ones abala) ! Because of your intense austerities you have become weak and cannot come here." Another implication of the word abala is"if you do not do this, I will not give the clothing because I am strong (bala). What can you weak women do?" The young girls said, "We do not trust your cheating words." Krsna said, "I am speaking the truth to you." Satyam can also mean , "True I am making a vow to you." Satyam can mean truth or vow according to amara kosa dictionary. "I am not joking (narmano). Because of your vows, you have undergone difficulties (vrata karsita). I show mercy and devotion to you, and respect for dharma because of your austerities."

Two verses show his joking. He tells them to come close, so that he can see them fully, on the pretext of giving them their clothing. As you like, take your clothing right now (pra—gṛyhatām). He encourages them to come quickly. By his indifference he shows indifference to theft. I have come here on seeing the clothing hidden in the tree, after it was stolen by some thief. You should all come out and take your clothes, not just one, two or three. Everyone should take their clothes, for some among you will take someone else’s clothes by deception. The deep meaning however is something else. “We do not believe your words.” I am telling the truth (satyaṁ bruvāṇi). This is poetic license for bravāni. This is the version in some editions. “But you can speak lies while joking.” This is not a joke. “But you are joking.” But you are just young girls (abalāḥ). Because you have not reached youth, you are without strength and have become very weak by the vows. It is not proper to joke with performers of austerities. By this he indicates that he did not steal the clothing. Someone else did it. Again he shows indifference by joking and thus disturbing their minds. “What is possible for you to do today?” Joking and showing fear, he pacifies them.

The gopis said, "Because you are a liar, we don’t believe your promise." Krsna then answered, biting his tongue. "I have never told any lies. From birth till now, I have not had any occasion to lie. What is the proof? These young boys are the witnesses. They are reliable as witnesses, because they naturally report whatever they see." The gopis said, "From far off, please throw the clothes to us in the water, or have the young boys bring them here. " Krsna said, "How am I to know which is your clothing and which is someone elses.? How can I give them to you if I don’t know. As I am very religious, I don’t touch others things even with my fingernail. You must come here, and, recognizing your own clothes, take them. I do not take, give or touch others things. That is my rule." The gopis said, "Because you are so impudent, you can disgrace us. Out of this fear, being respectable women, we will not go near you." Krsna said, "One of the young girls among you can come forward. If she is not disgraced and returns to you, then others can come one by one. Or all can come together. Because if you are all together it would be impossible to disgrace you. The head is called the topmost part of the body. It is very beautiful. Please show me your heads. If you can show your heads, then you should not be embarrassed to show me your other beautiful limbs, including your beautiful waists (sumadhyama)."

“We can understand from your laughter that you are lying.” All that I have previously said is not a lie. Or, I have never told a lie before. And my friends here know that, since they are familiar with my behavior thoroughly. “But your friends are also similar to you.” Come forward one by one and take your cloth. If my words prove false for the first ones, then the later girls need not come, seeing my words are a lie. But if the first person does not get permission to come, then it will be difficult for any others to come. Why delay? Understand that I do not have crookedness in my words or mind. Therefore maybe you should all come together. You with your thin waists (su-madhyamāḥ) have been in the cold water a long time. Be merciful and come to the high ground. I desire to see the beauty of your waists. My goal has nothing to do with your clothing. That is the deep meaning of his words.

Seeing Krsna’s secret joking, the gopis became overcome with love. "To make Krsna happy, I think we should not be so self conscious." Thinking like this they all began to discuss among themselves in bliss. Glancing at one another they became embarrassed. Then one said to another, "O lotus eyed one, he is calling you. " The other answered, "O beautiful faced one, you go and let him drink the nectar." In this way they joked amongst themselves, but stood in the water and did not move.

Since these were special gopīs, they by their nature had deep prema (prema-pariplutāḥ). But understanding that he was joking, they become further immersed in the rasa of prema. By their nature as girls they were embarrassed. With embarrassment and joy they looked at each other and laughed. But they did not come out.

Since these were special gopīs, they by their nature had deep prema (prema-pariplutāḥ). But understanding that he was joking, they become further immersed in the rasa of prema. They looked at each other and laughed. But they did not come out because, looking at each other, they were embarrassed. Or, because they were filled with prema, they shyly smiled. They looked at each other in order to find agreement among them in not coming out. Or, though they wanted to come out, looking at each other they became embarrassed because they were naked. Looking at each other because of that, they smiled and did not come out. Since these were special gopīs, they by their nature had deep prema (prema-pariplutāḥ). But understanding that he was joking, they become further immersed in the rasa of prema. By their nature as girls they were embarrassed. With embarrassment and joy they looked at each other and laughed. But they did not come out.

In this way Govinda continued to joke. Govinda here means one who uses sweet words (ga). His words were as follows. "O dark eyed girls, if you don’t come here, I will tie all these clothes to a branch of the tree and make a hammock and pillow, and I will lie down in it and go to sleep at night." Hearing this the gopis said, "O gopala! Your cows, greedy for grass, have gone into a mountain cave. You must go quickly to bring them back." Krsna said, "O gopabala! Cowherd girls! You should quickly leave here and go to Vraja to do your household duties. You should not make your parents and elders suffer." The gopis said, "For one month we will not go to our houses. At the order of our elders, after completing the Katyayani vrata, we will fast for one month (upavasa)." Krsna said, "O austere girls! Seeing your austerity, I have become detached from the house also. For one month I will make a vow to live here in the air (nabho vasa). And if you are merciful to me, I will come down from the tree and do a vrata in the water with you (jala vasa vrata)." Hearing these joking words, the gopis, becoming fearful, with water up to their necks, began trembling from the cold, and also from anxiety, joy, and eagerness.

He spoke to them again and again in various ways. Govinda means “he who has words (go) under his control.” He was skilful in using words. Attracted by his joking words they spoke. Otherwise they would not have spoken. But they were shivering, for they were up to their necks in the cold water out of embarrassment.

The gopis first began to try to satisfy Krsna by "sama." "You should not do unworthy activities (unarya). " Krsna said, "You do not respect me. You do not fear calling me bad names." The gopis said, "We do not know any other places of Vraja. And we know you, the son of King Nanda." Gopa means king as well as cowherd. "Further more, you are praised by all the inhabitants of Vraja, and you are loved by all. " Krsna said, "O foolish women! If I am a king’s son, what wrong can I do? If you say the king’s son should not do any wrong actions, then I say, if I am doing wrong, how can I be praised by all of Vraja and be so loved. It is not possible to praise or love a wrong doer." In reply to this the gopis said, "True, we women are ignorant of how to speak. Please forgive us and give us our clothing. We are shivering with cold." With these words they invoke his mercy.

First they try to pacify him. The word mā indicates their pain or strengthens their claim that he is unjust. They address him twice out of love with bhoḥ and aṅga. We know you are the son of a cowherd. We are daughters of cowherds. Therefore you should not treat us unfairly. Nanda-gopa also means “king who gives joy to Vraja.” You are his son. The prince should be fair to us citizens. You should not do actions which cause suffering, as this is against your father’s wishes. Or you are the protector (gopa) son of Nanda. Improper conduct is not suitable for the protector and giver of life to all of Vraja. They do not utter his name directly in order to show indifference and pride. Showing these symptoms, they then become embarrassed. We know you are kind (priyam). Therefore it is wrong to do unkind acts to us. We know you are praised in Vraja or by Vraja. It is wrong that you do an act which will be criticized by Vraja. You should give us our clothing because we are shivering. Or, give the clothing to shivering gopīs out of mercy.

In this verse also the gopis try to pacify Krsna (sama). "O beautiful one, we will be your servants. (syama with dental s is citsukha’s reading of the word. With palatial s it is syama sundara.) O syama sundar being your servants, we will follow our instructions (tavoditam karavama). As you are the king, it is proper that we be your servants. Under the guise of being servants, we will offer to you our very selves. Then they use rough language to weaken him (bheda) . " O knower of dharma! You will be irreligious by stealing the wealth from women and seeing them naked." Seeing that it was futile to instill fear of adharma in him, they then resorted to threats to instill fear."If you do not give the clothing, we will complain to the king (Nanda or Kamsa.)"

They then try making offerings (dāna) when words fail. Citsukha’s version is dāsyaḥ śyāma bhavema. They offer gifts by offering themselves in surrender as his servants. Then we will do what you say. This shows their particular love for him. However Kṛṣṇa will give another meaning to those words. They then use the technique of bheda (dissension or fear). You know dharma. One should fear taking others belongings and seeing naked women since it is against dharma. Seeing he had no fear of these future results, they then instill present fear: we will tell the king, the king of the cowherds. This is a second type of bheda. But you are the son of Nanda. Since you are dear to him (priya) you have not been taught by force. You are praised in Vraja as a knower of dharma, but this praise is not according to your actual qualities. Sarcastically they say he has given up dharma by addressing him as a knower of dharma. From verse 12 till this verse, symptoms know as kilakiṣcita are displayed. garvābhilāṣa-rudita-smitāsūyā-bhaya-krudhām | saṅkarī-karaṇaṁ harṣād ucyate kila-kiṣcitam || When pride, desire, weeping, smiling, envy, fear and anger manifest together because of joy, these symptoms are called kilakiṣcita. Ujjvala-nīlamaṇi 11.44

The gopis being defeated by their own words, then stood speechless. Krsna then spoke. "The truthfulness of your words will be tested by this. If you are truely my servants, then you will do whatever I say. Then , please come forward with a smile and take your clothes. If you are not true to your words, then I will not give them. If you fail this test of dharma , then I will not give you your clothing." Suci smita means a smile expressing conjugal love. This revealed the gopis’ true mood to Krsna. "As I am stronger, you should use sama instead of bheda (creating fear in the opponent). If you make the king angry what can you accomplish."

He becomes victorious when the young gopīs agree to be his servants. He uses the respectful word bhavatyaḥ in order to increase their enthusiasm. He uses the word sva in order to show the necessity that they quickly take their clothing. By alluding to their pure smiles he hints that they are not really suffering from cold and that their shivering is faked. Or when you smile nicely I will give the clothing but if you approach with gloomy faces I will not give the clothing. If you do not do this I will not give even a scrap of clothing. If I give anything, I will give some torn pieces to some of you. Even if the king of the cowherds is angry what will he do? Well, he will do nothing, since he has great affection for me, his son. Saying that, he used some of the cloth as a seat, some pieces as a bed, and some pieces as flags. By tying them to the branches, some he made into a swing and began swinging, and some he threw here and there over the tree. It will be explained that he later gathered the cloth from these places and put it all on the tree trunk.

"Oh friends! Being defeated by our own words, if we delay any longer, some one may come here, and then we will be put into an ocean of disgrace. Our desire to attain the touch of his body also has also become even stronger, and cannot be put to death even by drowning in the water. Therefore it seems, fate has been written on our foreheads, and we cannot do otherwise. Yielding to his demands, and sending our own obstinacy to rasatala, bidding farewell to embarrassment, closing our eyes, in that darkness we cover our bodies and rise from the water." Deciding on this among themselves, they then approached Krsna, rising from the water (pratteruh).

Seeing his insistence (tataḥ) they rose from the water. Though they were shivering from the cold they covered their private parts with their hands. Thus the shivering was actually a sāttvika-bhāva arising from prema. They rose from the water because they were weakened by the cold (śīta-karśitāḥ).

Seeing the devastated state of the gopis (a completely hata killed), understanding that they had followed his request, giving up all shyness, which was worse then death for those respectable girls, understanding that this arose from the pure unmotivated prema (sudda bhava ), he became pleased (prasaditah). He put all their clothing on his shoulder out of greed to smell the fragrance of their limbs. By doing this also he showed his love for them. With great boldness he then gave them advice (provaca). He thought: they have done something which is difficult for any woman, out love from me. But there is someething even more difficult to do. Will they do that or not? I want to see the amount of love they have for me. Therefore he spoke with a smile (sa smitam). "Oh gopis, you have accepted with your mouths, that you are my servants, and that you will follow my words. Now I am going to test your words. If you can come out, I will give you your clothing along with my soul, mind life air and body."

He was pleased with their pure prema (śuddha-bhāva) on seeing that they had come (āhatāḥ). Gathering all the cloth on the trunk of the tree, he then spoke, particularly showing what was proper in order to teach them (provāca). He smiled since they remained there for a long time. “It is not proper to say that āhatāḥ means ‘they came’ since that meaning is like persons restricted to a well, whereas those dwelling in the ocean of the Vedas speak of a different meaning.” The Mahā-bhāṣya says: Saptadvīpā vasumatī trayo lokāś catvāro vedāḥ sāṅgāḥ sarahasyā anekadhā bhinnā ekaśatam adhvaryur śākhāḥ sahasra-vartmā sāma-veda ekaviṁśati-vāhvṛcyaṁ navadhārtharvaṇo vedāḥ vākovākyam itithāsa purāṇāni vaidyakam ity etāvantaṁ śabda-prayogam aniśamyāprayuktāḥ śabdāḥ The earth made of seven islands, the three planetary systems, the four Vedas and their aṅgas, are of many varieties with secrets. There are one hundred branches of Yajur Veda, a thousand branches of the Sāma veda, twenty-one branches of the Ṛg Veda and nine branches of the Atharva Veda. There are Upaniṣads, histories, and Purāṇas. Words are used in all these works with Vedic meaning. Words cannot be restricted to certain usages. That meaning is your own bold assertion. Āhata has another meaning according to lexicographers. Viśva-prakāśa says āhata means multiplied, beaten or a drum. Thus the gopīs became two, three and more in number. He saw them gather together. Out of shyness they could not go by themselves. According to Kṣīrasvāmī the word means “proclaimed” or “famous.” Thus he saw the famous gopīs. This indicates astonishment at the gopīs’ actions. However, enough of such imaginary meanings.

He was pleased with their pure prema (śuddha-bhāva) on seeing that they had come (āhatāḥ). Gathering all the cloth on the trunk of the tree, he then spoke, particularly showing what was proper, in order to teach them (provāca). He smiled since they remained there for a long time. His speaking would be colored with joking. Or the reason he placed the clothing on his shoulder is given. They had pure bhāva. He spoke with a smile because he was pleased with or affectionate to them (prītaḥ). Being pleased, he spoke joking words, since that is the necessary result of being pleased. He placed the multitude of clothes on only one shoulder, showing his power as previously during his human pastimes. It was previously said that he was yogeśvareśvaraḥ: master of the masters of yoga. (verse 8)

"Oh you have made a great offense. If you have bathed without clothing in the water, then definiteley (u) you have offended Varuna, or Narayana (deva)." The gopis said, "This is a local custom and therefore as very young girls, we have made no offense." Krsna said, "For those performing vrata, bathing naked is certainly an offense to the Lord." Considering thus that the fruits of their vrata had become nullified, they became afraid and said, "Oh, we have made such an offense and now we will not get any results. Motrified and more motified, we should give up our lives. " Seeing the gopis who had performed such austerities, with worn bodies, pale and shivering, Krsna thought , "Oh, I should, being merciful, immediately prescribe some prayascitta so that they do not give up their lives." Therefore he said, "o thin bodied gopis, do not fear." He gave the remedy. "All women are servants of Narayana. This is the statement of scripture. Gargamuni has also said that I am similar to Narayana in qualities. Therefore I am now your Narayana. Therefore, turning towards me, you should offer respects to me to nullify your offense to Narayana, and then receive your lower garments. Because males don’t have any use for the lower garments of women I will give them all back. The upper garments however I will use myself as shawls." When the lowered their head as an obeisance, krsna said, "Oh no, offering respects with just the head is inferior." When he saw them then using one hand, he objected again "this is also inferior." Thus he made them offer both hands in prayer. When he saw them offering both hands, but low down to cover themselves, he said, "Hold your folded hands above your heads."

“Because they are young girls they cannot be blamed.” I have directly witnessed this, so it is not possible to cheat me. This is an offense against the deity of the water Varuṇa or Nārāyaṇa. Fold your hands and put them on your heads and nowhere else. This indicates Kṛṣṇa’s different intentions. He saw that they were trying to use one hand for offering respects. Therefore he told them to join their hands. And when they joined their hands they placed them downwards. Therefore he told them to place their hands on their heads. He instructed them to take only their lower garments, not their upper garments.

“Because they are young girls they cannot be blamed.” I have directly witnessed this, so it is not possible to cheat me. Deva-helanam actually means worship of Devī or Kātyāyanī (feminine). You have offended her. But in order to make them give up their stubbornness, he speaks of general disregard for all devatās. Or, deva-helanam can refer technically to an offense, in the form of some fault in the vrata. They should place their hands on their heads and nowhere else, in order that the king of rasikas could fulfill his desire. One should not offer respects with only one hand according to Hari-bhakti-vilāsa. They should join the hands together and place them on their heads, for he saw them joining their hands below. When they came near to take their cloth which was at the base of the kadamba tree (adhas), he would be able to see them clearly. Offering respects they should take their clothing. Or they should take their lower cloth (adhovasanam) and not their upper cloth. Vasanam is in the singular to indicate that each girl should take one piece of cloth.

Deciding that the results of their vrata should not be useless, even if they had to sacrifice their modesty, they decided to do as their beloved Krsna said. This is explained in this verse. When krsna had pointed out that bathing naked was an offense, they decided that their vow had become useless. Desiring the results of their vrata, they offered respects to Krsna who can bestow the results of all actions, not just this vrata. If the sum of all results, Krsna, is satisfied, what else remains to be gained? You may gain the results, but what about the sin incurred? To answer this the verse says: avadya mrg. Krsna is the purifier (mrj) of all sins. For those who obtain the mercy of the Lord, there is no fault.

The gopīs had never deviated in the least from the true meaning of his words. Thus the word acyuta indicates their true intentions. Because they were young girls of Vraja (abalāḥ), they could not understand his words. They obeyed him out of prema. Because there was actually no fault since they were young girls and local customs permitted it, Kṛṣṇa had deceived them. They offered respects to he who was the result (sākṣāt krṭam), their husband. Because of that, their sin was absolved by him (avadya-mṛk). That was how they saw him.

The gopīs had never deviated in the least from the true meaning of his words. Thus the word acyuta indicates their true intentions. Because they were young girls of Vraja (abalāḥ), they could not understand his words. They heard what he said (abhihitam) and then considered the fault in their vrata (vrata-cyutim). Actually they did not have any fault in bathing naked at the place of the vow since they were children. Śrīdhara Svāmī explains this later in verse 22. Or desiring fulfillment of their unlimited actions of worshipping Kātyāyanī they offered respects because Kṛṣṇa could destroy faults (avadya-mṛk) in unlimited acts of bathing naked.

Krsna then gave all their garments , including the top portions, because he was pleased that they had done as he wished.

Offering respects as he had said (tathā), he gave them with prema (pra—yacchat), getting down from the tree, all their garments, both lower and upper pieces because he was merciful at all times but was pleased particularly by their actions. Because of the young gopīs desire to see him, he revealed his fickle nature as a young boy, though it also revealed his nature as a gallant. He developed great desire by their special condition of pūrvānurāga filled with great pain, which made them overcome their shyness and pride. Śukadeva calls Kṛṣṇa the son of Devakī because of Parīkṣit. He was the great grandson of Kuntī and grandson of Subhadrā. Śukadeva derived pleasure from this lineage. Devakī was Parīkṣit’s great grandmother. At the beginning of the Tenth Canto Śukadeva noted Parīkṣit was overcome by Kṛṣṇa’s prema. You should consider now the greatness of these gopīs who were made unsteady by his prema. Addressing Kṛṣṇa as the son of Devakī should be explained in this way in other places as well.

When they offered respects as he had instructed (tathā), getting down from the tree, he gave them (pra—yacchat), all their garments, both lower and upper pieces while calling to them affectionately. Or for fun he switched their clothing around to please them. It is understood that he descended from the kadamba tree. He gave them the cloth because he was merciful (karuṇaḥ). He was pleased by nature because he wanted to manifested unlimited qualities as bhagavān. For that he was born from Devakī (devakī-sutaḥ). The meaning of Devakī was explained previously. He was satisfied with their vow or for abiding by his own words.

Though they criticized him, they had done as he said, which was impossible for any others. More astonishing however, is that they became blissful. They had been deceived to the extreme by his words criticizing their nakedness. They had been made to give up their modesty. He mocked them, insisting that they come and get their clothing. They were made to dance like puppets when he said, "this is true, it is not a joke." They did not find fault in him even when he told them to put their hands about their heads as prayascitta. Though all this was done by their beloved (priya) they became blissful because they could meet him. Because he was their beloved even actions causing suffering became causes of joy for them. They became more attached to him for doing that.

How he spoke to them is described. He treated them like dolls. They became blissful by his association. Or, rather, they became blissful even in his association. Ah! See the glory of deep prema!

O king! See the greatness of their prema. Or speaking of Kṛṣṇa’s ability to bewilder, he speaks to the girls as if with some hatred. He made them act like puppets (krīḍana-vat) because they were happy to associate with him. Or they became happy along with him.

Just as Krsna had stolen the clothes of the gopis, he, whose heart was stolen by them, also stole their hearts. This verse describes them as the reservoir of prema. Just as Krsna understood that they were extremely attached to him, they also understood that Krsna was attracted to them by the mercy of Katyayani. Extending bashful glances, they could not return home because of their stunned state arising from prema. The bashfulness which they tried to hide, but which was revealed by Krsna, and was banished from their bodies, again returned in their eyes. By the assistance of this modesty, the gopis then approached near to Krsna, and attained his extreme mercy. There is the suggestion that the bashfulness pervaded their bodies more than even previously.

He distributed their clothing. They recognized their own garments and each put on her garments. They were controlled by his association or they were attracted to his association and they attracted him (gṛhīta-cittā). By the mutual feelings between them and by the mercy of his consoling words, with shy glances they did not move, remaining fixed at that place, in front of him. The locative case (tasmin) can stand for the ablative case. They did not move away from him. Or, after they dressed and their shyness had decreased, their love from him arose (gṛhīta-cittāḥ). In private they remained as if prepared for marriage (preṣṭha-saṅgama-sajjitāḥ). Glancing at him shyly they did not move. They display the anubhāva called vikṛti. hrī-mānerṣyādibhir yatra nocyate sva-vivakṣitam | vyajyate ceṣṭayaivedaṁ vikṛtaṁ tad vidur budhāḥ || When one does not utter what one wants to say because of shyness, pride or anger and hints at this by actions only, it is called vikrtam by the wise. Ujjvala-nīlamaṇi 11.58

"Oh king of enjoyers, we have received the results of our vows. Though you caused us extreme difficulty by which our very life airs left, we agreed with what you requested. You made us leave the water, you made fun of us, and saw our bodies. You put our clothes on your shoulder, and wanted to give us only half of them back, and you spoke to us only as much as necessary. As an answer, we have given you a bashful glance only. Maybe we offend you by this, or maybe you are satisfied with this. We do not know. So you who are knowledgeable of all time and place and person, should speak to us foolish women. Hearing that, we will return home." Desiring to answer them, the supreme, omniscient Lord then spoke in three verses.

He understood their vow by their previously described manifestation of emotions: they performed their vows strictly with a desire to touch his feet. They desired closeness to him as his wives. Or they desired that he offer (sparṣaṇa) his feet to them. This expresses their special prema. The word Dāmodara indicates that from the time of that pastime, they had love for him. He spoke to the girls who were without independence (abalāḥ). This indicates he was merciful, understanding that they had dedicated themselves to him alone.

"O chaste women! Though out of modesty, you have not spoke about your real desire (sankalpa) in worship of me to give me pleasure (mad arcanam). I know and I accept it. Because your desire was pure, , it must be fulfilled. What is not possible when it was done only for my pleasure--by prema , and when I am controlled by prema?" At this point, the krpa sakti made the Lord’s power more evident among the gopis, though the power was still under the control of prema, and subject to the pastimes. By this power, he knew the gopis’ austerities in worship of Katyayani to attain him, and gave them the results. According to the words of Garga that Krsna was similar to Narayana, but the gopis now took Krsna as Narayana.

He states in this verse that their desire has been fulfilled and with some special qualities. O saintly girls (sādhvyaḥ), endowed with form and qualities for activities of the highest prema! Because of that you desired only me. Or you have been related only to me. Your worship of me, your vow filled with prema to have me as your husband is known to me. It has been successful. Because your desires are fulfilled, I am pleased. You have done well. Because you desired only me and because I have agreed, it should not fail. It should come true. It is not necessary to ask for anything else. Arha means possibility, suitability, or determining. Arha means “suitability” according to the Kāśika commentary on Pāṇini’s sūtras. Sambhāvane’ lam and arhe krtā show the meaning of arha in the sūtras (Pāṇini 3,3.154 and3,3.169). In metaphors the meaning becomes “determining” or “attributing.” Supposition or imagining of great souls means that it will be true.

O saintly girls (sādhvyaḥ), having the highest vow, endowed with the best forms and qualities! Because of that, you desired only me. The vow is described. Your desire was to serve me with devotion as wives (mad-arcaṇam). That is the correct type of worship and thus will be successful.

If someone worships me impurely or improperly, because I am full of good qualities I can make that offering pure. What then to say of your absolutely pure desire and pure love? For those who are absorbed in me, their material desires do not result in sense enjoyment. Because of the greatness of the object of love, it results in the disappearance of material desire. Just as barley corns if roasted in the hot sun are sown, and moistened by water, it is impossible (na isate) for them to sprout (bijaya). Praya here means "just as." Another reading of nesate is nesyate. According to Citsukha this is a traditional usage.

Desires of those who are absorbed in me, of those serve me with only the desire for me, even just using their minds, does not result in material desire such as desire for a kingdom, but rather in niṣkāma-bhakti for me. satyaṁ diśaty arthitam arthito nṛṇāṁ naivārthado yat punar arthitā yataḥ svayaṁ vidhatte bhajatām anicchatām icchāpidhānaṁ nija-pāda-pallavam The Lord certainly gives desired objects to devotees who request them, but he does not give those objects in such a way that the devotee will ask again after finishing his enjoyment. In other words, he gives his lotus feet, which include all desirables, to those worshippers who do not even desire them. SB 5.19.27 An example is Kardama’s worship of Viṣṇu. If that is so, what can be said of you whose goal in worship only prema for me. An example is given to show that desires in relation to the Lord do not result in material desires. Prāyaḥ suggests conjecture. Can fried seeds produce sprouts at all? Dhānāḥ means roasted barley corns, causing good fortune or new sprouts according to Viśva. They are roasted already by definition. Then they are cooked. In that extreme state, how could they sprout? It is not possible. Or, prema with me as the object (kāmaḥ) of those whose only goal is me does not produce any other desire but rather becomes spontaneously full of taste. What then to speak of person like you. A suitable example is given. Roasted barely corns which are fried in ghee for taste and then boiled in sugar water cannot sprout. They cannot be used for any other purpose except being tasted. You have desire to serve me in prema, purified by intense love, without any other desire. Such is my indescribable sweetness. They will later say: surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te ‘dharāmṛtam 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 flute and makes people forget any other attachment. SB 10.31.14 Laghu-bhagavatāmṛta and Bhāgavat-sandarbha also describe the topmost position given to these gopīs’ prema. It is also said: etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo govinda eva nikhilātmani rūḍha-bhāvāḥ vāṣchanti yad bhava-bhiyo munayo vayaṁ ca kiṁ brahma-janmabhir ananta-kathā-rasasya Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Govinda. Their pure love is desired by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhman?a, or even as Brahmā himself? SB 10.47.58 Those who are most peaceful desire the gopīs’ love. Thus what higher peace is possible than desire for Kṛṣṇa? Therefore that desire must be the highest truth (satyaḥ). Their desires, revealing their own qualities, enchanting and filled with cleverness, should be understood to be the highest level of spirituality in relation to the Lord Never would they produce material inclinations. Citsukha accepts the version neṣyate in the singular, with a clear meaning.

According to what will be explained, this is the final part of the statement in the previous verse. Even though what you desire will come true, there will be a greater result, because of the excellence of your vow.

Krsna indicates in this verse that the initial enjoyement will take place on the auspicious occasion of night. O women, you are perfected (siddha) beings but you have taken the role of sadhakas to increase the sweetness of the pastimes on earth. On nights in the near future (ima ksapa) you will enjoy (ramsyatha), for which purpose (yat) you under took austerities in worshiping Durga (arya), O worshipable, pure women (sati).

He fulfills their desire. Go now. I have accepted your desire. It is accomplished by me. O young girls (abalāḥ)! You are inexperienced, and cannot understand my words. “Where will we go?” Go to Vraja. “How is that being merciful to us young girls?” He clarifies his words. I have accepted whatever you vowed (siddhā). That means marriage and all related matters will be arranged. You will enjoy with me on the nights in the near future (imāḥ). He then summarizes, keeping his word, that they would definitely attain him. You will enjoy with me since (yat) you performed the vow to be my wives. O faithful gopīs! With insistence, they did not accept any husband except Kṛṣṇa. However because the marriage was secret they should be regarded as married. Others however were not married to Kṛṣṇa and were considered parakīya (married to others). Thus Viṣṇu Purāṇa mentions two types of gopīs: those who were unmarried (and married Kṛṣṇa) and those who were married to others.

You will play in the rāsa dance lasting the whole night or you will attain great happiness in the night (raṁsyatha). They would attain great mercy than Lakṣmī, as proved by Uddhava’s statement later (SB 10.47.60) nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṁ ya udagād vraja-vallabhīnām When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This favor was never bestowed upon the goddess of fortune, though she was intensely attracted to him, or to other consorts in the spiritual world whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women? It will also be quite soon, on these nights (imāḥ kṣapāḥ). I should do something great (previous verse arhati). You are qualified for attaining the highest, continuous bliss. This is a statement of the Lord endowed with the greatest qualities such as gentleness. “How can happiness from normal kāma give that result for the girls, for Lakmsī has pure devotion?” The desire of those who fix their minds on me does not lead to material desire for sense gratification. (previous verse). If the object is not Kṛṣṇa it is kāma. Thus the rāsa dance was free of kāma. The person will not obtain material happiness arising from lust by concentrating on Kṛṣṇa since he is the highest of goals, being composed of the highest happiness of prema. Or will they not get satisfaction? Yes they will. By concentrating their minds on me the desire matures into the highest prema. That is explained in many places in Bhāgavatāmṛta. Even if the desire is material, it does not produce lust because, by concentrating on me it becomes non-material. What to speak of concentrating on me with the girls’ prema. An example of that attainment is given. Seeds are dried in the sun and then soaked in water, till soft. Will these seeds not sprout? Yes they will. Or the desired result will manifest. Desire for me gives even greater results. Desire with me as the object does not give ordinary desired results (kāmāya) but rather much greater results. The Lord gives more that you desire. More than just being a husband, I will give you happiness as an upapati. Most burned seed, being cooked, cannot sprout. But seeds dried in the sun and soaked previously to planting sprout better than normally. Or will not desire concentrated on me produce various enjoyments as a result (kāmāya)? Yes it will. Or is it suitable to produce various enjoyments. Yes it is. By worshipping me one gets results beyond what one desired. In 10.29.15 it is said: kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva ca nityaṁ harau vidadhato yānti tan-mayatāṁ hi te Persons who constantly direct their lust, anger, fear, protective affection, and feelings of impersonal oneness or friendship toward the Lord are sure to attain realization of him. katamo 'pi na venaḥ syāt paṣcānāṁ puruṣaṁ prati tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet Any of the five types of persons, but not King Vena, will attain their objectives in relation to the Lord. Therefore, one should somehow think of Kṛṣṇa, by one of the favorable methods. SB 7.1.32 ye māṁ bhajanti dāmpatye tapasā vrata-caryayā kāmātmāno ’pavargeśaṁ mohitā mama māyayā Although I have the power to award prema, lusty couples worship me with penance and vows in order to get material enjoyment. Such persons are bewildered by my illusory energy. SB 10.60.52 The meaning is this. The couple gets married (dampatye) and the wife wants enjoyment from the husband and the husband wants enjoyment from the wife. They worship me, the giver of prema (apavargeśam) for the desirous person (kāmātnamaḥ). They are bewildered by my māyā. The rasikas sometimes criticize persons who worship the Lord with material desires since they get other results than Kṛṣṇa from having desires other, which act as obstacles to prema. That is the explanation in such cases. But your desire of having me as your husband is suitable. Or specific desires are not suitable for enjoyment other than for what was desired. But your desire, transformed into prema for me, is suitable for the highest bliss. He will say later: yān yān kāmayase kāmān mayy akāmāya bhāmini santi hy ekānta-bhaktāyās tava kalyāṇi nityada Whatever qualities you hope for in order to become free of material desires are eternally present in you, O angry woman, for you are my unalloyed devotee. SB 10.60.50 Whatever desires you have for producing prema (akāmāya—with no desire for other results), will increase prema. Grains which have been roasted and then cooked, or grains which are either roasted or cooked, do not give other results but immediately give the highest happiness by making them enjoyable. Not achieving me as the husband you will achieve me perfectly as the upapati (in Vraja). Therefore go home. O young girls (abalāḥ)! You are very young, and not yet qualified for rati. Or you are actually endowed with all powers since you control me by a certain method. Go, because you have already achieved something which surpasses what you desired (siddhāḥ). There nights (imāḥ ksapāḥ) refers to the nights of the next autumn season (ten months away). Though it was some time later, he uses imāḥ (in the near future) to pacify them. You will attain enjoyment with me in the upcoming month after hemanta. “Let our desire to marry you come true and them we can be happy in the rāsa dance.” You performed worship with the intention of having the happiness of the rāsa dance with me as the upapati, which was explained by me (yad uddiśya). The rāsa dance cannot take place with Kṛṣṇa as their husband in marriage. You are satīḥ (chaste), even when you relate with me as the upapati, since I am not actually an upapati and since I show more affection to you those who are married to me. Or satīḥ can modify kṣapāḥ: excellent nights, which cause the rāsa dance to manifest. The nights of autumn are not hot or cold and are full of moonlight. Or he speaks of the glories of the rāsa dance. You will enjoy the nights with me because Lakṣmī and others (satīḥ), desiring the rasa dance (idam uddiśya), performed the vow (vratam) of worship of the cit-śakti (āryārcanam) but could not get that happiness. Or aiming to make me their lover (idam vratam uddiśya), they performed worship.

The gopis returned with great difficulty to Vraja, because Krsna had already stolen their hearts, eyes and other senses.

Having been instructed to return to Vraja, having their desires fulfilled, forgetting about Kātyāyanī and performing vows for her because of their intense bliss, they entered Vraja with sorrow. Why? They meditated on his lotus feet, and did not directly see them. They were filled with sorrow because of separation from him. They particularly had reverence for him as their husband and thus his feet are described as lotus feet. Or, being shy, they bowed their heads and standing before him, only saw his feet. Thus this is what they remembered. Without speaking they entered Vraja (nir—vivisuḥ) since they no longer intended to go the Yamunā for vows.

They, who had their desire fulfilled (labdha-kāmāḥ) (most being of a similar nature), were instructed by the Lord, who revealed his essential qualities as bhagavān (bhagavatā) by indicating the ṛāsa dance, to return to Vraja, since they received the order from he who tells the truth. But they entered Vraja in sorrow. Why? They meditated on his lotus feet but could not see them directly. They were pained in separation. Without speaking they entered Vraja (nir—vivisuḥ) since they no longer intended to go the Yamunā for vows. Though they had worshipped Kātyāyaṇī by Kṛṣṇa’s boon, they considered their desire fulfilled. They were not aware of a lapse in their vow because of the influence of his powers. That is hinted by the word bhagavatā. Or the phrase can be alabdha-kāmāḥ: not having their desire for the rāsa dance fulfilled immediately they suffered, because they were young girls (kumārikāh), not yet of suitable age for the dance. By the merciful power of the Lord however, even when they are young they can become qualified, being females of Vraja. “But then why did they enter Vraja?” They became peaceful by meditating on his lotus feet, flowing with the highest bliss to destroy any suffering. Or they meditated on his feet as the means to attain his pastimes.

Keeping in mind the glory of mercy that Krsna showed to the young gopis, Sukadeva now wanted to tell about the mercy krsna gave to the wives of the brahamanas to Pariksit. Atha here indicates at some other time, in the summer.

Having described the mercy given to the young girls, now Śukadeva begins to speak of mercy given to the wives of the brāhmaṇas performing sacrifice since there is similarity in the subject matter. The word atha indicates the beginning of another pastime. It was summer (whereas the Kātyāyanī vow was in the winter) since the hot summer sun is later described. He was with Balarāma, whereas on the day of stealing the gopīs’ garments, Balarāma was not present. He was surrounded by his friends. This is mentioned here because the boys play an important role in the following pastime. He is called the son of Devakī for the previous reason. He went far from Vraja. First he went to Kāmyavana with many hills. There he decorated himself with minerals. This will be described later. Then he went to the south of Vraja and came to the Yamunā in order to get drinking water for the cows who were thirsty because of the heat, in order to fetch lunch from Vraja, and in order to give mercy to the brāhmaṇas’ wives by asking them for food.

Having described the mercy given to the young girls, now Śukadeva begins to speak of mercy given to the wives of the brāhmaṇas performing sacrifice since there is similarity in the subject matter. The word atha indicates the beginning of another pastime. It was summer (whereas the Kātyāyanī vow was in the winter) since the hot summer sun is later described. He was with Balarāma, whereas on the day of stealing the gopīs’ garments, Balarāma was not present. He was surrounded by his friends. This is mentioned here because the boys play an important role in the following pastime. He is called the son of Devakī because the wives of the brāhmaṇas lived near Mathurā and were aware of his parentage. Attracted by their love, Kṛṣṇa went far from Vṛndāvana to go near their houses (vṛndāvanād gato dūram) because he was most merciful (bhagavān). Or Devakī can also mean Yaśodā. He went far away to give them mercy. According to Śrīdhara Svāmī, at that time Baladeva came and met the boys, since his presence was not proper in the previous pastime. In Pauṣa sometimes the sun is hot like summer with a desire for rain (if the pastime occurred directly after stealing the clothing in the winter.)

Seven verses describe how they wandered in Vṛndāvana. The trees acted as umbrellas not only for himself (ātmanaḥ) but for his friends also. Seeing the trees which were growing in Vraja (vrajokasaḥ) he spoke.

Seven verses describe how they wandered far off. Seeing the trees acting as umbrellas for himself (ātmanaḥ), he spoke to the cowherds (vrajokasaḥ) since the trees generally gave benefit to all the cowherds in the forest and he wanted to describe to the boys the trees’ good qualities as friends. Or he saw the trees serving as umbrellas for all Kṛṣṇa’s (ātmanaḥ) people and cows in Vraja (vrajokasaḥ). Or he saw the trees serving as umbrellas for the people of Vraja who were non-different from himself (ātmanaḥ) by great affection.

With the intention of showing that being born as a generous tree is a worthy birth for a gentleman, whereas being born as a miserly brahmana is useless, Krsna began praising the trees, calling out to his friends. Eight cowherd boys beginning with Stoka Krsna protected Krsna on the eight sides and Devaprastha and Varuthapa functioning as overseer of the arrangement and lookout, served as the upper and lower directions. The eleventh person, Bhadrasena, the leader of the cowherd boys, paying attention to all the details, was situated at a distance. Krsna observed that the trees tolerated rain and other inconveniences, but sheltered others from rain and heat.

In order to criticize the brāhmaṇas to whom he will request for their disrespect, Kṛṣṇa calls his friends and praises the trees. He calls the boys in the order that he sees them. Some say the ten boys surrounding him represent the ten directions which gathered around him out of prema. The first eight are in the eight directions. Devapraṣṭha holds and umbrella above him and Varūthapa cleans the path in front of him. They thus represent up and down directions. The eleventh boy was Bhadrasena who was the commander-in-chief of the boys. He was Balarāma’s attendant and was situated at a distance at that time. The trees were greatly fortunate. Some trees tolerate the wind etc. but do not protect others. Other trees being merciful and affectionate protect others but do not tolerate the wind themselves. They require some help. These trees however do not require help and help others. Thus they are fortunate.

He called the chief boys by name out of affection. Though Śrīdāmā is the chief, he called Stokakṛṣṇa first since he was a friend on an equal level and was standing in front of him. These ten stood around Kṛṣṇa to protect him according to Yaśodā’s order. This is understood from the Uttara-khaṇḍa of Bhāgavatāmṛta. Stoka-kṛṣṇa, Aṁśu, Śrīdāmā, and Subala were in the east, south, west and north. Arjuna, Viśāla, Vṛṣabha, and Ojasvī were in the southeast, southwest, northwest and northeast. Devapraṣṭha held an umbrella above him and Varūthapa cleaned the path in front of him. They thus represent up and down directions. The eleventh boy was Bhadrasena who was the commander-in-chief of the boys and lookout. Kṛṣṇa did not call him because he was nearby, always wandering here and there.

The trees were like persons who are intent on serving guests (sujana). Those who ask (arthinah) do not leave disappointed.

Not only to they give protection from the elements but they supply all things to all people. This is expressed in two verses. Aho indicates astonishment or jubilation. These trees are by far the best (varam). They are the cause of sustenance of live for all living beings. Another version has jīvinam (cause of life) with the same meaning. From the trees (yeṣām) those who are need do not go away disappointed. Vai indicates certainty.

Niryasah means sap, asthi means pulp, and tokmah means the buds.

Fragrance is derived from the sap. Asthi means seeds.