10.32 · The Reunion

In the thirty-second chapter, Sukadeva describes how Krsna returned to the gopis. Krsna appeared before the gopis, the gopis worshipped him, and Krsna responded with words of prema to pay his debt to them. Longing for Krsna, the gopis sang and sang (pra gayantah) in various rhythms and tunes (citradha), and talked and talked (pralapantyah) because of extreme prema. Then they began crying.

Singing loudly, because of intense prema (pra--gāyantaḥ), in this way, with other words as well (iti), and sometimes intensely discussing various topics, they wept. But because of affliction in separation sometimes their words were meaningless. The word citradhā (variously or colorfully) should modify “singing” and “discussing.” They wept with long-drawn out sounds (su-svaram). Śukadeva addresses Parīkṣit, “O King! Because of their longing to see him, this weeping was appropriate.”

Iti means in the manner previously described and also with additional items. That is Śrīdhara Svāmī’s explanation. Or iti modifies citradhā: after speaking in many ways as described. They sang loudly out of intense prema and sometimes spoke in the same way. Or they lamented. Or they spoke some words without meaning because of bewilderment in separation. Citradhā should be applied to all the verbs. They cried with pitiful, drawn out voices (su-svaram). They were eager to see Kṛṣṇa who attracted their hearts. This can be the cause of their crying and singing. Śukadeva addresses Parīkṣit, “O King! Because of their longing to see him, this weeping was appropriate.” Or though longing to see Kṛṣṇa now they all sang the previously mentioned song of Rādhā-devī, with great attachment. Their hearts broke on hearing it, and they loudly talked.

Sukadeva used the word "sauri", for Krsna, indicating him as a ksatriya, in order to show favor to the gopis, to show displeasure with him. Because Krsna was born as a ksatriya, who have crooked hearts, he displayed that nature by giving sorrow to the gopis. If he had been born as a cowherd, who are by nature soft and honest, he would not have done like that. This is the hint he gives by using the word "sauri". Because of this, thought the gopis were suffering, he was broadly smiling (smayamana mukhambuja). Actually he was smiling to please the gopis, and the suffering of the gopis pained his lotus heart. He appeared with a yellow cloth over his two shoulders and hanging in front on both sides, and folding his hands, he asked them for forgiveness. He wore a garland , to show the gopis what Radha had given him. He was directly cupid, one who agitated their mind, because, though cupid bewilders the whole world, when he came to bewilder Krnsa by taking the form of a woman, seeing Krsna’s beauty, cupid himself became pierced with arrows of love and fainted. Therefore Krsna and the gopis, both being pierced with arrows of love from the cupid emanating from Krsna himself, began to enjoy together. They were not impelled by the material cupid’s arrows, which are not qualified for spiritual pastimes. When appearing before the gopis, Krsna took this particular form of the bewilderer of cupid in revealing his own sweetness, in order to make the gopis forget such intense sorrow of separation.

On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. Though he was famous as being born in a kṣatriya dynasty, he appeared before them. Thus his appearance was most remarkable. It will be said trailokya-lakṣmy-eka-padaṁ vapur dadhat: his transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him. (SB 10.32.14) tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ madhye maṇīnāṁ haimānāṁ mahā-marakato yathā In the midst of the dancing gopīs, Lord Kṛṣṇa appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10.33.6 Uddhava concludes that his splendid appearance before them was proper because of their prema: gopyas tapaḥ kim acaran yad amuṣya rūpaṁ lāvaṇya-sāram asamordhvam ananya-siddham dṛgbhiḥ pibanty anusavābhinavaṁ durāpam ekānta-dhāma yaśasaḥ śrīya aiśvarasya What austerities must the gopīs have performed! With their eyes they always drink the nectar of Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14 bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kṛṣṇa, in the same way that pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with each bite, for a person engaged in eating. SB 11.2.42 According to this principle that everything is fulfilled by surrender to Kṛṣṇa, he appeared as sākṣān manmatha-manmathaḥ: one whose beauty bewilders Cupid. There are indirect forms -- material Cupids, who are endowed with some of the Lord’s śakti. Then there are the direct, real forms of Cupid, among the catur-vyūha. But Kṛṣṇa is the Cupid for these Cupids, the revealer of all Cupidness. This is similar to the expression cakṣuś cakṣur: the Lord is the eye of the eye (the cause of seeing for the eye). (Taittirīya Upaniṣad 2.7) As the revealer, he reveals all the forms and qualities which are revealed partially in the other forms. Thus there are mantras and meditations for him since he is the original Cupid. But in that meditation there is a different form because of a different meaning given to Cupid. Eymologically manmatha- manmathaḥ means the agitator of the other Cupids. What is shown here is that this form is the supreme ālambana of mādhurya-rasa and cannot be realized by any other type of bhakti. Having described the extraordinary appearance of his form, Śukadeva describes his dress and actions with three descriptive terms. He had a smiling face. The present tense is used to show his smile at that time. This was different from his natural smile. He wore yellow cloth. “Having yellow cloth” is sufficient to convey the meaning, but adding the word “wearing (dharaḥ)” shows that his manner of wearing the cloth was exceptional. It should be understood that he also wore other unique items. Sragvī means that he possessed a garland, with the idea praising him. His smile indicates his own satisfaction and also indicates his joking spirit in leaving the gopīs. He wore the yellow cloth, covering himself up to his face. This indicates his repentant heart on leaving the gopīs. By wearing the garland (given by the gopīs) he indicates that he would not feel satisfied with association other than that of the gopīs. His beauty at the time of his appearance is described in order that the hearer will enter into the topic.

He became visible to the gopīs suffering in this manner (tāsām). This shows that they attained him because of their great pain. On hearing them cry, he began to consider that they (tāsām) were at the point of death from crying in misery at the thought that he was suffering. This shows that one can attain Kṛṣṇa by one’s intense misery, in which one surrenders to him completely while not thinking of one’s own interests. He appeared in the Śura dynasty to show his unlimited qualities as bhagavān (śauriḥ). He was capable of simultaneously satisfying all of them (śauriḥ). His lotus face smiled, not because of their crying in pain, but by his nature. Or he smiled to relieve them of lamentation. He held his yellow cloth, which was falling off because he hurriedly appeared by running. Or he held (dharaḥ) that cloth in his hand to wipe away their tears. He wore a garland of lotuses to cool them. Or in order to gain pardon for their intense pain, he held his cloth in his hand near his teeth, like grass, and bound the garland around his neck like a cloth. He was directly the bewilderer of Cupid, since he was most attractive to them, with his manifestation of skill in love. Or his beauty is described through the various elements listed above—his smile and his ornaments. The yellow cloth indicates his pastimes. The garland was made of jasmines, being the special glory of the night. Kunda-srajaḥ kulapateḥ; the fragrance of his jasmine garland blew this way. (SB 10.30.11) Other unmentioned elements of charm and sweetness are represented by the phrase “directly the bewilderer of Cupid.” This indicates their arousal of desire though they were afflicted by separation, and an arousal of love in him as well. Or he was a greater disturber of the mind than Cupid. He is the ocean of the power of attraction. Cupid obtains his power of attraction from a small portion of Kṛṣṇa’s power. Thus Kṛṣṇa is the real Cupid. Thus the kāma-bīja is the seed of his great mantra. He is also called Madana-gopāla.

Like life airs returning (agatam) to the hands and feet (tanvah-bodies), the gopis stood up on seeing Krsna come (agatam). Agatam is repeated to make clear that the swooning gopis recovered only because of Krsna’s coming.

They saw him coming. First out of eagerness, he appeared suddenly at a distance, and then gradually came close to them. Viṣṇu Purāṇa says tato daḍśur āyāntaṁ vikāśī-mukhapaṅkajam: then they saw him coming with smiling lotus face. They saw him in a particular way: because of their crying they could not see him clearly and were unsure. Though they saw him, because of lack of faith due to great pain, they stared at him. Though they were incapable of rising because of intolerable separation (abalāḥ—weak women), they rose up simultaneously because he was their dearest (preṣṭham), since he was the cause of their living and dying, being the only dear one to them. This is explained through an example. The word āgatam is mentioned twice since his coming was the only reason for their ability to stand up. This is the anubhāva called vilāsa. gati-sthānāsanādīnāṁ mukha-netrādi-karmaṇām | tātkālikaṁ tu vaiśiṣṭyaṁ vilāsaḥ priya-saṅgajam || The immediate gestures of the face, eyes, walking, sitting, and standing, caused by meeting with the lover, are called vilāsa. Ujjvala-nīlamaṇi 11.31

They saw him coming, according to their desire. Or he just appeared among them (āgatam). Or first he appeared suddenly at a distance, and then gradually came close to them. Viṣṇu Purāṇa says tato daḍśur āyāntaṁ vikāśī-mukhapaṅkajam: then they saw him coming with smiling lotus face. They saw him in a particular way (vilokya): because of their crying they could not see him clearly or though they saw him, they were unsure because of great pain, and thus looked carefully at him. Their eyes opened wide out of joy and affection. Though they were incapable of rising because of intolerable separation (abalāḥ—weak women), they rose up simultaneously because he was their dearest (preṣṭham). “How was it possible for them to rise together, since they were almost dead?” It was as if the life air had returned to their bodies. He was their reason for living or dying. Or first their eyes became wide with joy, and then they stood up, just as after stretching the body one engages in activities. The word āgatam is mentioned twice since his coming was the only reason for their ability to stand up.

Five verses describe the personal loving activities of some of the principal gopis. One gopi held Krsna’s right hand in hers. This is understood because in the second half of the verse, it is described that another gopi put his other hand, decorated with sandalwood pictures, on her shoulder. That would be his left hand, since it is proper from the gopis to stand to left of Krsna. The gopi took his hand (jagrhe) out of courteous friendship and explicit eagerness. Because of the reverential touch of the gopi, it can be understood that she was of the subservient group (daksina), fully surrendered to Krsna (paradhina), thinking herself as belonging to Krsna, with ghrta sneha (reverence). Because she is mentioned first, it may be concluded that she was senior most of that group, that is Candravali. The other gopi, characterized by a slightly reverential embrace, was an independent lover (svadhina) of the submissive group (daksina), with explicit expression of affection, madhu sneha (possessive) mixed with ghrta sneha (reverence). That gopi was Syama, a member of the friendly group to Radha, suhrt paksa.

Previously it was shown that all the gopīs acted as one, with unity of words out misery in separation. Now the different sentiments with different cherished desires of the chief gopīs, acting according to their natural inclination because of attaining their ālamabana, are described in five verses. One gopī held his right lotus hand because of eagerness to touch him and because that was the proper action for supporting his hand, since he was afflicted from the fatigue of wandering in the forest. She held his right hand since another gopī, placing his arm on her shoulder, was situated on his left. He was in the middle. This should be understood in later verses also. She held his hand in her folded hands. This indicates a gopī of mṛdu (mild) nature, compliant (dakṣina), dependent on her lover, with sakhya-prāya-dāsya. The other gopī put his arm decorated with sandalwood tilaka on her shoulder. Since she pulled his arm, she is a prakharā (bold) gopī with evident sakhya, somewhat making her lover dependent on her. She is also dakṣinā in attitude.

Now because he had come, the pain in separation disappeared in all of them. They rejoiced. This is described in six verses. The activities in prema of the principal eight gopīs are described separately in five verses. One of them took one of Kṛṣṇa’s hands, since his other hand was holding his cloth and that action created beauty. His hand is compared to lotus because of its beautiful pink color and its ability to remove pain. She took that hand in her hands, folded because of great devotion. She was joyful because her suffering in separation was removed. That applies to others later described also. Another gopī placed the arm of indescribable beauty (tat) or his (tat) arm on her shoulder. Śaureḥ from the first line can be applied to the arm also. The arm smeared with sandalwood indicates its beauty and ability to remove suffering.

One gopi took Krsna’s chewed tamula in her folded hands. She was a member of the daksina group, dependent, with friendship almost of the dasya mood. Another rgopi took Krsna’s right lotus foot and placed it on her breast, while sitting on the earth. Supporting himself with his left arm on the shoulder of a gopi, he was standing on his left foot. The seated gopi was of the daksina group, dependent, with dasya almost of friendly mood. Both were ghrta sneha (reverential), thinking of themselves as belonging to Krsna (sakhis of Candravali, Padma and Saibya)

Vṛndā-devī had placed betel nut along with garlands and other ingredients in all the groves. Or Yogamāyā accomplished this. The word śaurer (of Kṛṣṇa) should be added. One gopī took his chewed betel in her folded hands. She is similar to the gopī in the previous verse who took his hand in hers. She showed eagerness however in order to obtain the nectar from his lips. She is a mṛdu gopī with dāsya-prāya sakhya. Being dependent on her lover she is dakṣiṇā. Another gopī placed his right lotus foot on her breast since he put the weight of his body on his left foot, with his left arm on the shoulder of the other gopī. Later it will be explained that he was sitting at this time. She was sitting, holding his foot on her breast. She did this because she was burning with pain (santaptā) because of the bhāva called rati filled with separation. Sometimes the word hrḍaye is found instead of sthanayoḥ. The meaning is the same. This is a prakharā gopī with dāsya-prāya-sakhya, of the dakṣiṇā type, since she is dependent on her lover.

One gopī, folding her hands with devotion, took his betel nut. Or with a desire to receive a lot, she opened her hands to receive it. Or since it was full of taste, she feared some would fall on the ground. She was thin because of the separation. Because it was tasty, the Lord had previously brought the betel nut and was chewing it. Or it had been offered by Vṛndādevī. One gopī placed one of his feet on her breasts. This means he was seated. Later it is said tatropaviṣtḥaḥ: he was seated. (SB 10.32.14) She placed the foot there because her breast was suffering. Otherwise the fever of love arising from the pain of separation would not dissipate. One version has hṛdaye, with the same meaning.

One gopi, arching her brows like a bow, helplessly subject to the anger of love, aimed arrow glances at Krsna, as if to shoot him. "O leader of rogues! You have been completely successful in administering the halahala poison of prema to me. Why are you again approaching me to burn my life airs which have almost left my body already? I can understand very well who you are." This was the mood she revealed as she glanced upon him. She bit her lips, hiding them with her hands, as an expression of anger. This gopi exhibited jealousy (mana), arising from madhu sneha, thinking of Krsna as hers. This gopi was Radha.

Agitated with anger in love, one gopī frowned, bit her lips and glared at him with side-glance as if to injure him. Katākṣepaiḥ stands for katākṣa-vikṣepaiḥ. Nirdaṣṭa is sometimes seen instead of sandaṣṭa. From the context the word śaurim (Kṛṣṇa) is understood. Wanting to injure him shows her great agitation. He was standing with many gopīs of dakṣiṇā sentiments. This gopī of vāmya nature remained at a distance but glanced at him with anger in prema. In seeing him she derived great pleasure. Viṣṇu Purāṇa says kācit bhru-bhaṅguram kṛvtvā lalāṭa-phalakam harim vilokya netra-bhṛṅgābhyām papau tan-mukha-paṣkajam One gopī frowned at Kṛṣṇa with tilaka on his forehead. Seeing him with her bee-like eyes, she drank his lotus face. This illustrates the anubhāva called bibokka. bibboko māna-garvābhyāṁ syād abhīṣṭe’py anādaraḥ || Disrespect towards the lover or articles given by the lover out of anger or pride is called bibboka. Ujjvala-nīlamaṇi 11.52 This gopī also illustrates the anubhāva called lalita. vinyāsa-bhaṅgir aṅgānāṁ bhrū-vilāsa-manoharāḥ | sukumārā bhaved yatra lalitaṁ tad-udīritam || Where there are actions involving movement of the limbs, attractive movement of the eyebrows and tenderness, it is called lalitam. Ujjvala-nīlamaṇi 11.56 This gopī is prakharā, susakhya, and vāma with strong independence.

Agitated with anger in love, one gopī frowned intensely (ābaddhya) and then became confused by that anger. Viṣṇu Purāṇa says kācit bhru-bhaṅguram kṛvtvā lalāṭa-phalakam harim vilokya netra-bhṛṅgābhyām papau tan-mukha-paṣkajam One gopī frowned at Kṛṣṇa with tilaka on his forehead. Seeing him with her bee-like eyes, she drank his lotus face. The gopī looked at him with her frowning glance as if to beat him. There should be a reason why the gopī was angry. She also bit her lip to indicate the anger. Or this is a consequence of prema itself.

One gopi gazed at Krsna with unblinking eyes, due to being stunned with bliss. Like bees mad to taste lotus honey of face, her two eyes, though relishing his face, were not satisfied. Or this verse can be interepreted in another way. Because of the fierce glance of Radha mentioned in the previous verse, his face was trembling with fear and remorseful. Therefore that gopi could not be satisfied, though tasting repeatedly that face relished by her two eyes. Though Krsna’s face is an ocean of sweetness, at that time, because of the mixture of the sancari bhavas such as shyness, despair, meekness and fear, because of being struck with the arrow glance of the leader of her group, the ocean of sweetness increased to the extreme with great variety. The gopi could not be satisfied because of her increased thirst. For lacking a complete example (covering the second interpretation as well as the first) to illustrate this, an example covering the first interpretation is given. Just as devotees situated in the dasya and sakkya bhavas though they serve Krsna’s lotus feet repeatedly, cannot be completely satisfied, so this gopi also could not be satisfied. It should be understood that Krsna cast his full glance and full mind upon that gopi who was glaring at him with furrowed brows, and did not divert himself to any one else at all. Seeing Krsna was inattentive to herself, the gopi mentioned in this verse without shyness looked at Krsna directly and leisurely with both eyes. In other words, that gopi pouring down arrows of glances at Krsna, Radha, was the most fortunate in all ways.

One gopī relished (juṣānā) his lotus face. She completely relished his face, with her eyes like a tongue tasting the sweetness of the beauty of his lotus face. By comparing her eyes to a tongue, her great attachment to his sweetness is shown. Śānta bhaktas here means devotees fixed in dāsya-bhakti. They can never be satisfied on seeing the Lord directly. The example is given only to show that (not that she had dāsya-bhakti). The difference here is that the beauty of his face indicating his sweetness with various bhāvas acted as the uddīpana or stimulus. Because she looked at him face on, she is a prakharā gopī, susakhya and vāma, and an independent woman since she stays in her own place thinking “He will come to meet me.”

Another gopī looked with affection at his face. She drank (āpītam) his nectar like a bee. This means she looked with complete absorption, in great affection. She was not fully satisfied just as the dāsya devotees, or the devotees with madhura-rasa, fixed in prema (santaḥ), are not fully satisfied with the Lord’s lotus feet. The similarity is in not being satisfied. The others are satisfied with his feet, but they are greedy for the nectar of his lips. Thus they have attraction for his face. That is their special prema. Since the other devotees do not experience the softness of his feet, in this verse lotus is not mentioned with his feet (tac-caraṇam).

One gopi, understanding that Krsna was fickle, and even if he comes, will go away, took him into her heart. Thinking he would escape through her eye holes, she closed her eyes. Her body erupted in goose bumps because of the unobstructed enjoyment of union with Krsna. She stood there in a pose of embracing Krsna to her chest with her arms, her sense control being absent due to intense thirst at the end of long separation, and her shyness absent due to outsiders not gazing on her. The gopis mentioned in verses 6,7, and 8, because they did not go to the side of their beloved, are understood to be of the uncooperative type (vama). They thought, "he should come to us, we should not go to him." From this mentality it can be understood that these three gopis, being possessive (madiyata maya) and with madhu sneha, were very intimate with Krsna and brought him under their control. Among the three, the gopi mentioned in verse six is Radha, the leader of the best group. Those mentioned in verse seven and eight are her sakhis. According to Vaisnava Tosani, the gopis mentioned in verses 4-8 are Candravali, Syamala, Saibya, Padma, Radha, Lalita and Visakha. Bhadra, the eighth gopi is mentioned in the Visnu Purana: "One gopi looking at Krsna became joyful and began to sing his name repeatedly. She could say nothing else." These eight gopis are considered the best of all the gopis.as explained in the Dvaraka Mahamya in the Prahlada Samhita of the Skanda Purana, quoted in Vaisanava Tosani. To understand the ranking among those eight gopis one should consult Ujjvala Nilamani. The chief of all the gopis is Radha. Padma Purana says, " As Radha is dear to Krsna, so also is her kunda. Among all the gopis she is unparalleled, the most dear to Krsna." Brhad Gautamiya Tantra says, "Sri Radha is the most beautiful, always absorbed in Krsna, the most worshipable supreme devata, the abode of all laksmis, fulfilling all of Krsna’s desires, the attractor of the mind of Krsna, and the full sakti of Krsna. She is inseparable from Krsna. " The Rk Parisista says, "Madhava with Radha, and Radha with Madhava are the most attractive thing in the whole universe."

She placed him in her heart through her eyes. This means that she had great attraction for a clear replica of his form in her heart. Because of the direct emotion, she closed her eyes in shyness, and by the influence of the emotion her hairs began to stand on end. She then imitated embracing him and stood there for a long time. She was like a yogī who has an internal vision of the Lord. Or she was absorbed in bliss like a yogī. By her shyness she is mṛdvī, and because of embracing him, she is susakhya, an independent lover with vāmya disposition. Thus seven gopīs have been described. An eighth gopī (along with similar descriptions for the others) is described in Viṣṇu Purāṇa: kācid āyāntam ālokya govindam atiharṣitā krṣṇa kṛṣṇa kṛṣṇeti prāha nānyad udairayat One gopī in great bliss glanced at Kṛṣṇa when he arrived. Saying his name repeatedly she said nothing else. Viṣṇu Purāṇa 5.13.44 She is a prakharā gopī and simple (saralā). The following should be understood. The bhāva called rati has two types. One is filled with dakṣiṇya sentiments, with dependence on the lover, filled with the thoughts of “I belong to Kṛṣṇa.” The other is filled with vāmya sentiments, making the lover dependent on oneself, filled with thoughts of “Kṛṣṇa is mine.” Other bhāvas appear by the mixture of these two in various degrees. Among all those women with bhāvas, those with similar bhāvas will be sakhīs (of the same group) because of agreeability. Those women having dissimilar bhāvas will be adversaries because of disharmony. Those women of similar bhāvas, with some degree of agreeability, will be friends. Those women who only wish for the good of another party, but are not very clearly of a similar bhāva since it is very mixed or very subtle, are called neutral or taṭastha group because they feel no cause to be attentive to the other group. The cause of the appearance of friends, adversaries and neural parties among these women with attraction is simply their individual bhāva centered on Kṛṣṇa. Of the two chief bhāvas that with the sentiments of “Kṛṣṇa is mine” is superior. By that superior possessiveness there is a superior flow of deep prema. From that possessiveness of Kṛṣṇa arises its transformation named vāmya or “a semblance of crookedness.” Bharata Muni says aher iva gatiḥ premṇa svhabhāva-kuṭilo bhavet: the movement of prema is crooked like that of a snake. The lover becomes controlled by that vāmya-bhāva. Rudra says: vāmatā durlabhatvaṁ ca strīṇāṁ yā ca nivāraṇā | tad eva paṣca-bāṇasya manye paramam āyudham || Coyness (vāmatā), unavailability, and rebuffing in a woman’s behavior are considered to be the ultimate weapon of Cupid. Śṛṅgāra-tilaka 2.30 Satyabhāmā is described in Hari-vaṁśa: rūpa-yauvana-saṁpannā sva-saubhāgyena garvitā abhimānavatī devī śrutvaiverṣyāvaśaṁ gatā Satyabhāmā proud of her good fortune, endowed with beauty and youth became filled with envy on hearing about Rukmiṇī’s qualities. kuṭumbasyeśvarī sāsīd rukmiṇī bhīṣmakātmajā satyabhāmottamā ṣtrīṇāṁ saubhāgye cādikābhavat Rukmiṇī was the goddess of the family and Satyabhāmā was supreme among women with exceptional good fortune. Śukadeva gives respect to the first four gopīs he describes who are dakṣiṇā in two verses (verses 4 and 5) and then give more respect to the last three with vāmya tendencies, giving a verse for each (verses 6,7, and 8). Of the latter three, that gopī described in verse 6 is the best since she has the best bhāva and is mentioned first. Her outstanding nature will be revealed when he rejected the gopīs. Svayam Bhagavān himself shows her outstanding nature by giving her his personal association while rejecting the others. She is Rādhā alone. Of the first four, the first (Candrāvalī) is the eldest and best since she is mentioned first since she came first to touch him, and since her actions are sweetest among the dakṣiṇa gopīs. She has a different mood from the later group and is known as the adversary. The following should be considered among the two groups. In the second group mentioned, the second two are friends with the first mentioned (Rādhā). In the first group, the third and fourth gopīs mentioned are friends with the first (Candrāvalī) because of similar mood. The second gopī mentioned in the first group, though included in the first group does not belong to the first group since she does not cooperate with them and is situated in a mixed of vāma and dakṣiṇa tendencies, and somewhat different from them, with bold actions. She should be understood to be friends with the second group because of some similarity because she thinks that her lover is dependent on her. The gopī who is described in the Viṣṇu Purāna (the eighth gopī not mentioned in Bhāgavatam), is a taṭastha gopī since she does not belong to either group and is not described by Śukadeva. Now their names should be considered. Their names are mentioned in the Bhavisyottra Purāṇa in the discussion between Kṛṣṇa and Yudhiṣṭhira concerning the Malla-dvādaśī. gopī-nāmāni rājendra pradhānyena nibodha me gopālī pālikā dhanyā viśākhā dhyāna-niṣṭhikā rādhānurādhā somābhā tārakā daśamī tathā Hear from me the names of the principal gopīs, O king!The ten gopīs are Gopālī (head of a group friendly with Candrāvalī), Pālikā (friendly with Candrāvalī), Dhanyā (an unmarried gopī) , Viśākhā (Rādhā’s sakhī with her own group), and as well Dhaniṣṭhā (Lalitā’s sakhī), Rādhā, Lalitā (Anurādhā), Candrāvalī (Somābhā, Rādhā’s chief competitor), Tārakā (Rādhā’s sakhī, somewhat distant) and Daśamī. Instead of viśākhā dhyāna-niṣṭhikā sometimes viśākhānyā dhaniṣṭhikā is seen. Daśamī is the name of a gopī placed at the end because of the meaning of her name (tenth). Or Daśamī can be a name of Tārakā. Gopālī can be identified with Gāyatrī-carī in the Padma Purāṇa, Uttara-khanda. In the Skanda Purāṇa, Prahlāda-saṁhitā, in Dvārakā-māhatmya concerning Māyāsarovara, when Uddhava returns to Vraja, as the gopīs reveal their emotions on attaining Kṛṣṇa’s dear servant, thinking him like Kṛṣṇa, the Purāṇa reveals another eight names (besides, Lalitā, Viśākhā, Dhanyā and Rādhā, the gopīs Śyāmala, Śaibya, Padmā, Bhadrā are mentioned). But there are not connected with the rāsa dance and are dependent on other circumstances since the discussion with Uddhava is filled with sorrow. tac chrutvā vacanaṁ tasya lalitā krodha-mūṛcchitā uddhavaṁ sāśrunayanā sovāca rudatī tadā Hearing Uddhava’s words, Lalitā, fainting with anger, with tears in her eyes, spoke while weeping. śrī lalitovāca: asatyo bhinna-maryādaḥ śaṭhaḥ krura-jana-priya mā kṛthāḥ purato ‘ṣmākaṁ kathās tasyākṛtātmanaḥ dhik dhik papa-samācāro dhig asau niṣṭhurāśayaḥ hitvā yaḥ stri-janān mūḍho gato dvāravatīṁ prati O friend of the cruel! You are a liar, deceiver, breaking all rules. Do not speak in front of us about this ungrateful person. He has committed great sin. He has such a cruel heart. Curse him! The fool gave up women and went to Dvārakā. śrī-ṣyāmalovāca: kintasya manda-bhāgyasya hy alpa-puṇyasya duḥkha-dāḥ mā kurudhvaṁ kathāh sakhyaḥ kathāḥ kathayaṭāparāh Śyāmalā said: O friends! Do not speak of this person with scarce piety, and bad fortune, who gives sorrow to us. Speak of other things! śrī-dhanyovāca: kenāyaṁ hi samānīto dūto duṣṭa-janasya ca yātu ten pathā pāpo yena nayāti vai punaḥ Dhanyā said: Why did he send this evil messenger here? Let the sinful person go by the path he came on. śrī viśākhovāca: na śīlām na kulaṁ yasya jṣāyate janma karma ca hīnasya puruṣārtheṣu tena saṅgo nirarthakaḥ Viśākhā said: It is useless to associate with a person without good character, good family, good birth and good karma, devoid of the goals of human life. śrī-rādhovāca pūtanāghatane yasya nāsti papa-kṛtaṁ bhayam tasya ṣtrīhanane sādhvyaḥ śaṅkā kāpi na vidyate Rādhā said: He had no fear of sin in killing Pūtanā. O chaste women! He has no fear in killing women. śrī-śaibyovaca: satyaṁ bruhi mahābhāga kiṁ karoti yad uttamaḥ saṁvṛto nāgara strībhiḥ kathāsmākaṁ karoti kim Śaibyā said: You speak the truth, fortunate woman! Why do we speak with this man who surrounds himself with women of the city and is doing anything with them? śrī padmovāca kadoddhava mahābāhur nāgarī jana-vallabhaḥ sameṣyatīha dāśārhaḥ padmapatrāyatekṣaṇaḥ Padmā said: O Uddhava! When will the mighty-armed, dear to the city women, with lotus eyes, return? śrī bhadrovāca hā kṛṣṇa gopa-pravara hā gopījana-vallabha samuddhara mahābāho gopīḥ saṁsāra-sāgarāt Bhadrā said: O Kṛṣṇa, best of the cowherds! O dear friend of the gopīs! O might-armed! Save the gopīs from the ocean of saṁsāra. Many include Candrāvalī among the eight principal gopīs rather than Dhanyā since she is more famous (though Dhanyā is mentioned in this quotation and not Candrāvalī). The ten gopīs mentioned in Bhaviṣyottara cannot be correlated with the gopīs described in the Bhāgavatam (seven only) since the number is quite different. Even we take the eight listed in Prahlāda-saṁhitā and correlate that with the Bhāgavatam verses (seven plus the extra gopī mentioned in Viṣṇu Purāṇa), Dhanyā should be included since then the vāmya gopīs would be six in number (whereas the Bhāgavatam verses show three vāmya gopīs). One group of three (vāmya) is mentioned from verses 6-8. Candravālī’s group should be composed of three members. She is established in verse 4, mentioned first as the head of the dakṣiṇa group. Thus there are three in each group (with one neutral). Adding Śyāmalā and Bhadrā (from Prahlāda-saṁhitā listing), the number is eight. Therefore in the second group the first gopī mentioned who frowned (verse 6) is Rādhā since she is endowed with the highest love and had attained the highest good fortune of Kṛṣṇa’s private association. yathā rādhā priyā viṣṇos tasyāḥ kuṇḍaṁ priyaṁ tathā sarva-gopīṣu saivaikā viṣṇor atyanta-vallabhā Just as Rādhārāṇī is most dear to Kṛṣṇa, her bathing pond is similarly dear. Of all the gopīs, she is the most beloved of the Lord. Matsya and Skanda Purāṇas say rādhā vṛndāvane vane: Rādhā is dearest in Vṛndāvana. The Bṛhad-gautamīya-tantra also names Rādhārāṇī as Kṛṣṇa’s foremost consort: devī kṛṣṇa-mayī proktā rādhikā para-devatā sarva-lakṣmī-mayī sarva kāntiḥ sammohinī parā The goddess Rādhārāṇī is the direct counterpart of Kṛṣṇa. She is the embodiment of all the goddesses of fortune. She possesses all attractiveness to attract the Lord. Additional information about Śrī Rādhā is given in the Ṛg-pariśiṣṭa: rādhayā mādhavo devo mādhavenaiva rādhikā vibhrājante janeṣu: Kṛṣṇa with Rādhā and Rādhā with Kṛṣṇa shine among all people. She is described by Umpatidhara, the assistant of Jayadeva, minister of Lakṣmaṇasena: bhruvallī-valanaiḥ kayāpi nayanonmesaiḥ kayāpi smita -jyotsnā-vicchuritaiḥ kayāpi nibhṛtaṁ sambhāvitasyādhvani garvodbheda-kṛtāvahela-lalita-śrī-bhāji-rādhānane sātaṅkānunayaṁ jayanti patitāḥ kaṁsa-dviṣo dṛṣṭayaḥ Alone, he has been seized on the path by some gopī endowed with moving eyebrows, by another gopī with wide eyes, by another gopī smiling like moon light. But the glances of Kṛṣṇa fell shyly upon the face of Rādhā, bright with beauty, playful with disregard and sprouting pride. May those glances be victorious! She is also described by Rūpa Gosvāmī in Ujjvala-nīlamaṇi in the section on sthāyi-bhāva. Gāndharvā mentioned in Gopāla-tāpanī Upaniṣad also refers to Rādhā since she is described as the principal gopī. In the quotation from the Prāhlada-saṁhitā she is a madhya gopī because of the great skill in her speaking. She is also in the madhya mood in the present verses of Bhāgavatam by the boldness revealed in her special pastimes, even when angry. The gopī with unblinking eyes described in verse 7 is Lalitā since she is similar to Lalitā who has vāmya and prakhāra mood. But now she did not show intense vāmya since she was satisfied on seeing that he was disturbed by the sharp glances of Rādhā. Her other name is Anurādhā mentioned in the Bhaviṣyottara quote. Anurādhā can mean “she who follows Rādhā.” Because the two names are mentioned together as radhānurādhā, they belong to the same group. They are the two principle gopīs of the vāmya group, since they are also mentioned next to each other in the Bhāgavatam verses. Since the gopī mentioned in verse 8 has vāmya mixes with mārdava (softness) she is Viśākhā. This corresponds to the mood in her statement in Prahlāda-saṁhitā, “It is useless to associate with a person without good character, good family, good birth and good karma, devoid of the goals of human life.” The first person in the first group is Candrāvalī since she has a tradition of opposition to Rādhā. rādhā-mohana-mandirād upagata-candrāvalīm ūcivān rādhe kṣemam iheti tasya vacanaṁ śrutvāha candrāvalī kaṁsa ksema-maye vimugdha-hrḍaye kaṁsaḥ kva dṛṣtās tvayā rādhā kveti vilajjito nata-mukhaḥ smero hari pātu vaḥ Leaving the grove named Rādhā-mohana, Kṛṣṇa came to Candrāvalī and said, “O Rādhā, are you well?” Hearing this Candrāvalī said, “O Kaṁsa, are you well?” Kṛṣṇa said, “Bewildered at heart! Where did you see Kaṁsa?” Candrāvalī said, “Where did you see Rādhā?” May Kṛṣṇa who bowed his head and smiled with embarrassment protect you all! Bilvamaṅgala quoted in Ujjvala-nīlamaṇi 15.93 Because the meaning of Candrāvalī is the same as Somabhā (light of the moon), she is the gopī called Somabhā mentioned in Bhaviṣyottara. The second gopī mentioned in verse 4 is Śyāmala, a gopī friendly to Rādhā. In Prahlāda-saṁhitā she is included among Lalitā’s friends, being friendly because of giving good advice (agreeing with Lalitā’s statement). When the gopīs are all suffering they chatter uselessly but when somewhat separated from suffering they give good advice to each other. Madhvācārya in his commentary calls this symptom līlā. The two gopīs described in verse 5 are friends of Candrāvalī. These are Śaibyā and Padmā, described in the Viṣṇu Purāṇa verse as taṭastha gopīs, since their particular bhāva is not too clear, because they desire to associate with humility like servants. According to the realization of great souls I have written this. Kṛṣṇa and his consorts are my refuge. I have no other refuge. Concealed by Śukadeva, they will feel shy that I have revealed their names in this confidential pastime. Please forgive my insolence.

One gopī, being very shy and obedient, could not look at him constantly. She placed him in her heart through her eyes in order to experience his unlimited beauty by a complete manifestation of his limbs in her mind. She closed her eyes since the eyes would concentrate on one limb and it would be impossible to see other limbs in her mind. Or she feared that he would escape from her open eyes. Actually however it was simply the nature arising from increased prema. She embraced him in her mind. The word ca indicates that she chanted, “Kṛṣṇa! Kṛṣṇa!” kācid āyāntam ālokya govindam atiharṣitā krṣṇa kṛṣṇa kṛṣṇeti prāha nānyad udairayat One gopī in great bliss glanced at Kṛṣṇa when he arrived. Saying his name repeatedly she said nothing else. Viṣṇu Purāṇa 5.13.44 If verse 6 refers to one gopī only, this gopī described by Parāśara would be an eighth gopī. She remained for a moment absorbed completely in bliss, concentrating on the Lord by meditation (yogī). Kācid ālokya govindaṁ nimīlita-vilocanā Tasyaiva rūpaṁ dhyāyantī yogārūḍeva cābabau One gopī, glancing at Kṛṣna with half-closed eyes meditated on his form, as if in accomplished meditation. Viṣṇu Purāṇa 5.13.45 The example of the yogī indicates that she was not aware of the external world. Bringing the Lord through her eyes to her heart is her special nature. She derived greater bliss from seeing him directly than from seeing him in meditation. That is explained in Bhāgavatāmṛta. Since she embraced him and had the bhāva of a woman (kācit), she experienced greater bliss than associates who see the Lord directly or the cowherds. I offer respects to the eight beloveds of Kṛṣṇa, Candrāvalī, Bhadrā, Padmā, Śaibya, Śyāmā, Viśākhā, Lalitā and Rādhā. The reason their names are not directly mentioned in the verses had been explained. Though they do not have great difference in their prema, since each attained the highest experience in meeting Kṛṣṇa, they each acted according to their bhāva or according to their desire at that moment. Distinguishing some difference in these gopīs who are worshipable by liberated souls and are superior to the associates in Vaikuṇṭha, among the eight, Rādhā is famous as the best in all ways. According to that consideration their bhāvas and actions have been described individually.

As those who are suffering the pains of material existence (janah) give up suffering on meeting a topmost devotee (prajnam), so the gopis began to get release from suffering by seeing Krsna. This is similar to the description of the rainy season in 10.20.20 it is said, "Just as the vaisnsava grhasthas become blissful at the arrival of the topmost devotees..."

“What about the other gopīs?” They all enjoyed the greatest bliss. As in SB 10.29.48, where Keśava was explained as meaning “shining brightly” here also it means “he who has all types of beauty.” Since he appeared before them with all beauty according to verse 1, the suffix va indicates “possessing” in order to praise him. Thus Keśava means “he who was filled with the greatest brilliance.” Just as the gopīs’ brilliance disappeared when he disappeared, when he appeared, they became brilliant again. Since seeing him created the highest bliss, they experienced happiness with extinction (nirvrtāḥ) of their previous suffering. An example of similarity is given. In deep sleep (prājṣam), by ignorance, one becomes blissful by giving up worries. Or, on attaining a great devotee one becomes blissful. This example illustrates their initial condition on meeting Kṛṣṇa. They were not completely blissful because of the reasons the previously stated.

Not only they gave up suffering and became joyful. All others also became joyful. Keśava means he who has beauty. Va means to exist and keśa means beauty. Even one of his hairs has all beauty. Even seeing him a little (āloka) produced cessation of pain in separation (nirvṛtāḥ) by fulfilment of all desires or expansion of the heart (utsava). Or they extinguished all suffering by joking in prema (paramotsava) and looking at him intently (āloka). An example is given. Prājṣām means he who knows completely the best topics, the great devotee who knows the glories of Kṛṣṇa and bhakti. People (janāḥ), or the vaiṣṇavas (ajanāḥ) on again associating affectionately with such a great devotee, after he has gone elsewhere, destroy their pain of separation. Only devotees meeting devotees can be compared to devotees meeting the Lord, just as only the battle between Rāma and Rāvaṇa can be compared to the battle between Rāma and Rāvaṇa.

As a man attains splendor when endowed with the power of all his senses, and without that power of his sense appears miserable, when Krsna is saddened by the sadness of the gopis, he does not look splendid. When the gopis appear splendid after the pain of separation has ceased, Krsna appears more beautiful. As a man is happy when his senses are happy and sad when the senses are sad, so Krsna is happy when the gopis are happy and sad when they are sad. This reveals Krsna’s great prema for the gopis and the gopis as direct emanations (svarupa bhuta) from the form of Krsna. This is described in the Skanda Purana, Prabhasa Khanda: "At the rasa mandala sixteen thousand gopis assembled. In the midst, like the best of swans, was the paramatma, Janardana. O devi, these gopis are glorified as the sixteen saktis of Krsna. Among them Krsna is the moon, and the gopis are the sixteen phases of the moon. These sixteen parts of the moon make a complete circle. Theses sixteen parts are each further divided into sixteen more gopis. They exist with separate bodies and separate emotions." In the agamas it is said, "Krsna appeared splendid surrounded by hundred kotis of gopis." According to this statement, three hundred kotis of gopis assembled at the rasa mandala. Among them sixteen thousand were prominent. Of those one thousand were more prominent, and among the thousand, eight gopis including Radha were the most prominent. Among those eight Radha and Candravali were the most prominent. Among those two, Radha was supreme. This is the conclusion of the devotional scriptures.

Then giving up anger and pride, they all joined and became obedient to him. Even the Lord became more beautiful in their association. That is described in three verses. Parāśara describes the particular reason why they were cleansed of lamentation. tataḥ kāścit priyālāpaiḥ kāścid bhru-bhaṅga-vīkṣitaiḥ nitye ‘nunayamanyāś ca kara-psarśena mādhava Kṛṣṇa pacified some by pleasing words, some by glancing with moving eyebrows, and some by touching them with his hand. Though he was complete (bhagavān) and without fault (acyutaḥ), he shone more beautifully than previously because of them. An example is given of their combination. The Lord as bhagavān, not as Brahman, appears especially attractive surrounded by his spiritual śaktis. Kṛṣṇa shone especially because the gopīs were his svarūpa-śakti filled with special prema. Śukadeva addresses Parīkṣit with compassion (tāta). Tāta means father or a junior worthy of compassion. “O Parīkṣit! I will reveal to you this secret because of great compassion.”

By the bliss of the Lord, by the manifestation of his qualities, there was additional beauty. He was surrounded by the gopīs whose pain from separation had been destroyed. Details are given by Parāśara: tataḥ kāścit priyālāpaiḥ kāścid bhru-bhaṅga-vīkṣitaiḥ nitye ‘nunayamanyāś ca kara-psarśena mādhava Kṛṣṇa pacified some by pleasing words, some by glancing with moving eyebrows, and some by touching them with his hand. Viṣṇu Purāṇa The Lord, though full of all powers and never failing to display great beauty at any time by any means at all (acyutaḥ), shone exceptionally, more than before. Or he shone exceptionally because he was bhagavān, displaying all his unlimited qualities. But though he had attained the height of beauty, by being surrounded by the gopīs, he shone even more. An example is given. The jīva, though endowed withal śakti as Brahman, with manifestation of that śakti in the form of his senses (śaktibhiḥ), shines more than before. Otherwise he is in state comparable to fainting. The Lord shone additionally by being surrounded by his beloveds, with manifestation of his sweetness and mercy. Otherwise, even though being served by a host of devotees, he will not manifest his full unlimited glories as bhagavan. Śukadeva exclaims “O son (tāta)!” in astonishment or indicating Parīkṣit’s qualification to understand. Or on remembering the incident, he becomes confused by prema.

Taking the gopis by holding their hands (sam =samyak adaya), he approached the bank of the Yamuna, and appeared especially (visesa bhave) splendid (vyarocyate). This verb, from the previous verse, is to be added here. The splendor of the bank is described in one and a half verses. On that bank, wind fragrant with blossoming kunda and mandara flowers blew. Because of that, the bees were circling around. Because it was near the river, the breeze was cool. Being the shelter of the bees, it was gentle. The darkness of the night was dispelled by the full moon of the autumn season. The bank gave great pleasure (sivam). With hands in the form of waves, the Yamuna had spread out soft sand.

Two verses show another way in which his beauty was enhanced in a special way (vi—rocyata). He took each one of them individually by his hand (sam—ādāya), in order to go to a bank more suitable than the previous one, for the rāsa dance. He came to the center of that area (nirviśya). Being everywhere (vibhuḥ) he simultaneously appeared with each gopī to carry out pacification. The suitability of the bank for the rāsa dance is described with ingredients acting as uddīpanas for their love. The breeze was cool, fragrant, and soft, since there were bees in it. The rays of the moon made the place most pleasant. The fullness of the moon destroyed the darkness of night. It was as light as daytime. The Yamunā was Kṛṣṇa’s friend, having the same name and color. Thus with her hands she spread sand. She gets her name Kṛṣṇa because she attracts Kṛṣṇa’s heart with her variegated beauty. vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa O King Parīkṣit, when Balarāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10.11.36 By spreading the sand with her hands, the place became even and devoid of hard spots. Or, he entered the middle of the bank area (niviśya) with the gopīs (samādāya), and remained there in a special way (vibhuḥ). This means he revealed his powers. Then the revelation of his power is described in the next to verses.

This verse describes the service of love offered by the gopis in friendly affection. These women of Vraja whose suffering was removed by the blissful sight of Krsna who bewilders the whole world, served their dear friend by spreading out their cloth covering their breasts as a seat for him. Seeing them, the upanisads fulfilled their highest desire (manorathantam). Or, seeing them the upanisads were full of longing. "When will we be able to become women of Vraja and enjoy with Krsna by spreading out or cloth tinged with kumkum from our breasts?" In the Brhad Vamana Purana it is said that the Upanisads, in order to attain bodies of gopis, performed severe austerities following after gopis’ passions. The Upanisads themselves say, "The women of Vraja attained the nectar of his lotus feet, having their intelligence vanquished by the sharp poison in the form of the beauty of his arms appearing like snakes. We will take bodies of gopis and attain his lotus feet, following after the gopis." Sb 10.89.23 Seeing Krsna in a previous yuga, all the Upanisads became eager to enjoy with Krsna, and in this present cycle attained bodies of gopis. Those upanisads in this yuga cycle who desire to enjoy with Krsna will become gopis in the next yuga when Krsna appears in Gokula. It should be understood that the Upanisads are unlimited in number.

The service in prema of the overjoyed gopīs is described. All their worries were completely destroyed by seeing Kṛṣṇa. This means that their previous worry that he would again disappear had vanished. Thus with all worries vanquished, by coming to this place with him, they understood that they would remain there for a long time for the rāsa pastimes. Not only was their intense grief dissipated but they attained the highest joy: they attained their desire, the highest goal (manorathāntam). An example is given of the śrutis. The śrutis, revealing him with his attractive pastimes, give up their bad condition of revealing various philosophies and concluded with the ultimate meaning. The Lord says: yasyāṁ na me pāvanam aṅga karma sthity-udbhava-prāṇa-nirodham asya līlāvatārepsita-janma vā syād vandhyāṁ giraṁ tāṁ bibhṛyān na dhīraḥ O Uddhava! The wise do not accept useless scriptures in which there are no descriptions of how I create, maintain and destroy the universe, and in which there are no descriptions of my auspicious birth as Kṛṣṇa among all the līlāvatāras. SB 11.11.20 Suta says: sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo 'py ajita-rucira-līlākṛṣṭa-sāras tadīyam vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato 'smi Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. SB 12.12.69 Thus the final revelation of the śrutis is the rāsa pastimes filled with the highest prema. By this the śrutis become successful. The greatness of the rāsa dance is thus shown. The ornament is called sahokti. Being settled in heart, they made a seat in a very charming manner by using their upper cloths—cloths used for covering the whole body or their breasts, which were stained with kuṁkuma from their breasts because of their crying in separation. “How did they manage to give up their shyness and make a seat for him from their clothing?” They did this because they felt he was a true friend (ātma-bandhave). They all made seats using their fine cloth in groups.

The service in prema of the overjoyed gopīs is described. All their worries were completely destroyed by seeing Kṛṣṇa. This means that their previous worry that he would again disappear had vanished. Thus with all worries vanquished, by coming to this place with him, they understood that they would remain there for a long time for the rāsa pastimes. Not only was their intense grief dissipated but they attained the highest joy: they attained their desire, the highest goal (manorathāntam). Or it was as if they attained their goal, the rāsa dance, which was about to occur. An example is given of the śrutis. The śrutis, revealing him with his attractive pastimes, seemed to attain him. They did not directly attain him. tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ yad gokule ’pi katamāṅghri-rajo-’bhiṣekam yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even today by the Upaniṣads. SB 10.14.34 Or joyful on seeing the Lord, cleansed of the pain in their hearts, they attained the end of their desire, seeing him. With the disappearance of the intense pains of separation, from the gradual disappearance of the last impressions, even the śrutis, seeing the Lord, gave up the pain of desire. Or they gave up fixation in their desire because there was no superior desire. They attained him and desired the rāsa dance. The śrutis, on seeing the Lord, desired bhakti to him. They made a seat in a very charming manner by using their upper cloths—cloths used for covering the whole body or their breasts, which were stained with kuṁkuma from their breasts because of their crying in separation. “How did they manage to give up their shyness and make a seat for him from their clothing stained with kuṁkuma?” They did this because they felt he was a dearest to them (ātma-bandhave). They would be aggrieved at making him sit on the ground. Thus with friendly prema they made a seat, with great enthusiasm, inspired, without independent thought. Making the seat, they surrounded him, protecting him, fearing he would disappear. Or they asked about his comfort. Or they offered the seat to he who was dearer than themselves (ātma-bandhave). They were bewildered by great prema. They piled up their fine upper cloths to make a thick seat. Or each group made a seat.

Krsna sat upon his asana laid out by the successive groups of gopis. How could Krsna sit upon so many cloths with only one body? Because he is the controller (isvara) he expanded him form into many without anyone noticing, in order to fulfill his desires (bhagavan). Bhaga means desire (kama) as well as wealth and glory according to the Amara Kosa. Bhagavan therefore means one who possesses desires. As soon as his aisvarya sakti (isvasra) noted his desire to sit on all the asanas, these forms were manifested by the yoga maya potency. The indestructible, most valued sitting place of the Lord, is difficult to attain by anyone in the three worlds, and is established in the hearts of Sesa and Siva by their meditation. But the gopis arranged his asana from their used garments, perfumed by scents they had enjoyed. And Krsna accepted that asana, and appeared brilliant as he sat on it. He who is svayam bhagavan, who appears only by the praises of Brahma, Siva and others on the bank of the milk ocean, and who for a few seconds makes his appearance in their hearts, of his own accord, now came, uncalled for, and appeared as a companion to the gopis (gopi parisad gata). There are two readings of this verse. One has the word arcita. Krsna was respected or worshipped by offering of tambula, smiles, joking, and glances. If the word acyuta is used, it means he sat there for a long time accepting worship. Why did he appearing among the gopis? He whose body is the only shelter of all opulence up to his own infinite expansions in all the lower, middle and upper regions of the material and spiritual worlds (trailokya laksmi ekapadam vapur dadhat) was nourished by immersion in the sweet ocean of the gopis beauty, soft smiles, and glances. Another meaning is as follows. Krsna was seated there on the bank of the Yamuna on such asanas. At that time, Krsna ,with his extraordinary sitting arrangement, shining among the gopis with his extraordinary beauty, and worshipped by the them with extraordinary love, was brought into the hearts of Siva and others, by their meditation (yogesvara antar hrdi kalpita asanah) (He became the object of meditation of Siva and others from that time.)

Kṛṣṇa, like the moon, increasing the ocean of prema-rasa, though endowed with the six powers as Bhagavān and though capable of revealing these powers continually in ever more astonishing ways (īśvaraḥ), sitting on that seat, revealed impossible beauty (cakāśa). But he was not available anywhere else. The masters of yoga like Śiva, perfect in samādhi, only establish a seat for him using intense concentration in the heart, or they just imagine a seat for him in their hearts. But he took his seat here personally with the gopīs after the gopīs made a seat of cloth. This shows the greatness of the gopīs’ relationship with Kṛṣṇa. The uniqueness of that relationship is described in the rest of the verse. Or, because of entering among the gopīs and sitting, the masters of yoga were able to imagine a seat for him in their hearts. He was respected by offerings of seat, betel nut, jokes and smiling glances. How did he reveal his beauty? He revealed (dadhat) in front of them a manifestation (vapuḥ) which gives exclusive shelter to the wealth of all types of beauty of all objects existing until his appearance in all the three worlds and even Mahā-vaikuṇṭha. This beauty will be explained later: gopyas tapaḥ kim acaran yad amuṣya rūpaṁ lāvaṇya-sāram asamordhvam ananya-siddham dṛgbhiḥ pibanty anusavābhinavaṁ durāpam ekānta-dhāma yaśasaḥ śrīya aiśvarasya What austerities must the gopīs have performed! With their eyes they always drink the nectar of Lord Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14

Though he is supremely independent (īśvaraḥ), endowed with all powers (bhagavān), the crest jewel of rasikas, who increases the ocean of sweet prema, Kṛṣṇa, sat on the seat and shone. Or revealing his essential qualities as Bhagavān, endowed with all śaktis (īśvaraḥ), he sat on each of the seats individually to satisfy each gopī and himself, while others could not see. In samādhi sages like the Kumāras (yogeśvara) with great effort make jeweled seats for him to sit on during mental worship while concentrating fully in their hearts. Or they offer him a seat by saying “āsanam kalpayāmi” during worship. It is hinted that he does not accept these seats. He shone. Another reason is given. He was in the center surrounded by the assembly of seated gopīs. This indicates his lordship. He had been respected by them by their offering him seats. Or they worshipped him by jokes, glances, and offerings of betel nut. Though the Lord’s body is always the shelter of all wealth in the three worlds, now it took on an excellent like never before. This shows the nature of his shining.

This verse describes the actions of gopis who did not want to give themselves over to Krsna’s advances for love making. Glancing with explicit movements of their eyebrows, according to their individual feelings, the gopis began to respect Krsna, the instigator of lust within them. They felt anger because though he previously abandoned them, now he has come for his own enjoyment. To hide that anger, they began to praise him, taking his feet feet and hands in their lap. Anka krta can here also indicate that they placed their hands and feet on his lap. Pleased with the touch of Krnsa’s hands and feet, they began to praise him. "Oh, your feet and hands are extraordinarily cool. Having relieved us of the painful fire of separation, you are truly the pleasing moon, who knows no distress or sorrow." After praising him with such sarcastic verses, they became slightly angry. That is, their anger disappeared due the natural bliss from seeing him, but a trace remained in their minds. In this mental state they began to speak.

Deep resentment arose in the gopīs out of their natural prema. Respecting him as previously described, they then asked questions. They were somewhat angry. “If they worshipped him, how could they have opportunity for anger?” He had incited their desire by many pastimes (anaṅga-dīpanam). Previously he left us and went away. Now he is acting in this manner. They thought in this way on examining the nature of his love. “He had already incited their love when they made their clothing stained with their kuṁkuma into his seat. Seeing that he incited their desire, and though they had anger, how could they now reveal that anger?” They praised him by touching his feet which were in their laps. While touching those feet they satisfied him by praising his qualities. By that they hid their anger. “How could they let him know their anger?” They moved their eyebrows with sudden playful glances. Moving their eyebrows indicates their crooked feelings such as “We will make him reveal his faults in his own words.” This crookedness will be revealed in their questioning later. The saṣcāri-bhāva called avahitthā is revealed. Anubhāva-pidhānārtho ‘vahitthaṁ bhāva ucyate: avahitthā is feelings used to hide other feelings. ?? Avahitttham can also be avahitthā in the feminine. hetuḥ kaścid bhavet kaścid gopyaḥ kaścana gopanaḥ | iti bhāva-trayasyātra viniyogaḥ samīkṣyate || Three bhāvas will be seen operating in this situation: one as a cause, one which is concealed and one bhāva which conceals the other. BRS 2.4.127 The cause is crookedness. What is concealed is their anger mixed with envy. They tried to hide this anger by touching his feet and praising him to make him think they are happy. They give smiling glances to make him to hide their intentions. This way they increased his faith. Also the influence of yogamāyā is shown in this incident. Simultaneously they all acted in this way with him. Aṅghri-hastayoḥ (a foot and a hand) should be in the plural, but this phrase indicates that each was touched separately.

Worshipping him is repeated so that they can ask their question. They worshipped (sabhājayitvā) him completely or with special respect because he had manifested their desire with many parts though it was previously without parts. Though previously he had accepted it, now he manifested more desire in them than previously. There was an extreme increase in desire. They skillfully massaged his hands and feet (or hand and foot) which he or they had placed in their laps. This shows lordship (aiśvarya). After simultaneously massaging his hands and feet and praising him in order to ask the question and receive an answer, they spoke, with slight anger. Because of the great prema, the anger was slight. Or the anger was internal, and manifested externally slightly. Or in anger, remembering their previous suffering, they spoke slightly because they were skillful at speaking. Or they were angry because of the many words he had spoken when they had first arrived. Or without being angry, he would not know the intentions of their hearts, and would not answer them. Or by frowning in anger they had increased his desire. Or since he had respected one gopī he should respect them all. Thus it is said that he had increased their desire. The cause of their anger and their speaking should be considered.

Each gopi began to consider personally this issue. If, though he is the crown jewel of prema, he has put us into such an unfortunate condition, it is better that we ask him about this. "O Krnsa, do you have affection for us, indifference to us, or hostility towards us? Though there are three possibilities, on considering things, none of them stand up. Moreover, is your love conditional or unconditional? It cannot be conditional, because the person with conditional love has attraction for those who help him fulfill his desires, and therefore does not give them misery. And you threw us into the fire of separation to kill us. "Your love is neither unconditional, for seeing our suffering when you left us alone in the dense forest in the late night, you did not feel any sadness. In that we see some motive. Therefore it is not unconditional. We can also understand that you are not indifferent to us, because we see that you try to make us both happy and sad. And you are also not hostile to us, neither permanent dislike or from some unfavorable quality in us. It is not permanent hostility, because we don’t see it in you. It is also not from unfavorable qualities in us because we do not have such unfavorableness to you. "It is not proper to accuse you directly of desiring to kill trusting women servants, but it is proper to ask such questions in the form of riddles, so that Krsna himself will clearly answer whether he desires to kill trusting women or not." Because all the gopis were of similar mind, they reflected in a similar way. These gopis of similar mind then spoke. "O greatly wise one! Considering the meaning of this riddle please speak. "There are some people who only respect those who respect them. Their respect is conditional. They give respect, expecting something, and if they do not get that, then they no longer give respect. This is conditional love. There are other persons who are the opposite, and give respect to those who do not respect them. They have unconditional respect. Not expecting any results for themselves, they have unconditional love. The third type of people are those who do not respect anyone, whether that person respects them or not. There is no question of conditional or unconditional here. Those persons are indifferent. Malice and hatred fall in this category of non respect." Though not mentioned here clearly, it will become somewhat evident in Krnsa’s answers. "Who are these people about whom we speak? (Or what is this respect and non-respect?) Please tell us that. Answer correctly without wandering from the subject (sadhu)."

They ask the question in order to prevent his giving them up again. There are three questions. Some respond to those who show affection. Some respond even to those who do not show affection. Some do not respond to anyone. Please explain this properly. Who are these types of people? Considering the results they get, please tell us. Please pay attention (bhoḥ)! They say this because they see that he is pretending to be inattentive, since he fears they will try to find fault in him.

They ask the question in order to prevent his giving them up again and to negate his ingratitude. There are three questions. Please explain what these situations are, or what their result is, clearly. Thinking carefully about this, explain to us so that it is easy to understand. They say this because they see that he is pretending to be inattentive, since he fears they will try to find fault with him.

Understanding the intention of the gopis, Krsna answered. "Those who respect each other in expectation of results, are enthusiastic for attaining results for themselves in the present and future. These people actually only respect themselves, and not others. They respect each other (tat) because there is no other way to get results for themselves (svatmanam). They are selfish persons, with conditional love. Among these people, there is no prema (sauhrdam). There is also no permanent dharma."

These people act on for themselves, in terms of results in this life and the next. bhajanti ye yathā devān devā api tathaiva tān: those who worship the devatās receive reciprocation from the devatās in a way corresponding to the offering. (SB 11.2.6) Devatās give Svarga when they are satisfied with sacrifices. Cows and buffalos give milk when they are satisfied. These people are intent only on their own gains. Though dharma and friendship are famous, I will refute them. Though dharma is independently one of the goals of human life, it is transformed into artha and kāma only, since it is used for selfish interests. Friendship becomes cheating because of selfish interest. This is certain (hi). They will not reciprocate by any other means except with self-interest (na anyathā). Or, there is no true friendship here. The cause is given in his saying “O friends!” We are speaking as real friends. Or, to remove their doubts that he will respond properly to the gopīs, he calls out in friendship. Śrīdhara Svāmī says that without friendship there is no happiness. Though one sees happiness without friendship (from money for instance), elevated persons do not see increase in happiness in such gross things without friendship as well. He also has his own version svātmānam instead of svārthārtham, but this version is not seen later in his explanation. Svārthārtham is accepted by Citsukha and most others. In this verse, though the respect given to others may appear otherwise, it is actually for the self.

They strive with full absorption (eka) for visible results for themselves. This excludes service to guru by devotees and service in prema. It is rejected as dharma since its goal is for the self only, though by material vision it appears to be helping others. Real service depends on a proper response. If the response is only for the purpose of removing fault, it also is not dharma. There should be absence of difference in true worship or sharing. Without equality in the assistance and repayment, sharing cannot be accomplished. According to the act there should be equal response. That is the answer to the question. And where there is no expectation of a response, that act is dharma. Hi indicates certainty. Any other method is not proper worship. Or with friendship one may compassionately act for others as one does for oneself. To show the opposite situation in the verse, he says O friend (sakhya)! One version has svātmānam instead of svārthārtham. One works for one’s own happiness (su). Tad means ca, or atha. Though there is apparently mutual benefit in this example, since the act is generated by self-interest, and depends on receiving proper response, it lacks dharma and truthfulness, and consequently is without happiness. Or this could be a typographical error. Svārthārtham is accepted by Citsukha and others. Though the worship may appear to be for other purposes it is actually for one’s own purposes. Or persons who strive for their own ends (svārthaikāntodyamā) mutually interact, like a king paying a servant. This is well known (hi). Since all people are interested in visible results, they are not described in detail.

Krsna here answers the second question. "Those who respect those who do not give respect, who respect without expectations, are divided into two types: those without family relationship and those with family relationship, such as merciful persons and father and mother. The merciful persons are the pure devotees. Among these we see unconditional mercy arising in persons like Prahlada. Both these types do not expect response. And the happiness and distress of the persons who do not respect them, becomes the happiness and distress of the pure devotee and the mother and father. Even after death they do not give up their respect. Among these the pure devotees are the best, and the mother and father are second class. In both cases , dharma, being without desire for results, is permanent (nirapavadah). Their prema (suahrdah) is also permanent. O beautiful women (sumadhyama)!" Sumadhyama can also be interpreted as follows. "This splendid (su) riddle you have placed in the middle (madhyama) of the other two. Because for the first and last questions I give examples of degraded persons, the questions themselves are not respectable." Or it can mean, "This middle answer actually is directed towards you gopis. You are the personification of the middle question’s answer."

This is well known (vai). Parents are used as an example to show that they respond to both those who do not show them affection and those who do. This is faultless dharma and faultless friendship. The word ca indicates that nirapavādaḥ should modify both words. O thin-waisted gopīs! All such good qualities exist in you. You are the testimony that such people exist. This shows his cleverness so that they will worship him. Or, having rejected dharma and friendship based on motivated reciprocation, he shows real dharma and friendship based on pure reciprocation. He shows their spotless nature by citing the example of compassion in parents who respect even their children who do not respond properly. Friendship is clearly manifested in those with compassion. Dharma is manifested generally by parents following rules of household life and protecting the children.

Some do not reciprocate, out of misery or because they are infants. This is well known (vai). Parents are used as an example to show causeless, natural compassion. The Lord says: sādhūnāṁ sama-cittānāṁ sutarāṁ mat-kṛtātmanām darśanān no bhaved bandhaḥ puṁso ’kṣṇoḥ savitur yathā When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a merciful devotee, who is fully peaceful and surrendered to the Supreme Lord, one will no longer be subject to material bondage. SB 10.10.41 Commenting on this verse Śrīdhara Svāmī says, “The devotees are most merciful (sādhūnām) and they do not take offense seriously (sama-cittānām). Because they are constantly devoted to me (mat-kṛtātmanām), the other two qualities naturally follow.” There are two types: merciful persons and parents. Or both are given as examples. Ca should be added after pitarau. Their dharma is perfect (nirapavādaḥ) since they do not expect response and they help out of great compassion. Their friendship is perfect since it is based on natural affection. Parents cannot have dharma if they do not protect their children. One should examine the dharma of mother and father. They and the merciful have dharma. O beautiful women! That dharma is beauty. Or that dharma shines in you. This is his skill to have them worship him.

Krsna answers the third question of the gopis. "If some persons do not respect or respond to those who respect them, what is the question of respecting those who do not respect them. They are of four types, in decreasing value. The first is the atmarama, who does not have desire for external enjoyment, and takes delight in the self alone. The second type is the apta kama, who though he is interested in external enjoyment, has satisfied his desires, and therefore does not want enjoyment from others. The third type is the ungrateful person (akrtajna). Though he desires to take enjoyment from others, he is not aware of what others have done for him. The fourth type is the guru druha, who does not acknowledge what others have done for him, and rather shows excessive hatred towards them, showing causeless hatred. If there is cause for hatred, then that hatred is meager (not guru), but it is classed as guru droha, being of lesser degree. Hatred of one who protects one (guru) is guru droha. Injurying one who is faithful to one is guru droha. These three types of guru drohi are those who do not respect others. The example given in the answer of the first question was a selfish person. The examples given for the second question were devotees like Prahlada and mother and father. The examples given for the third question were six. Thus in all there were nine examples given.

Some indeed (vai) do not worship others whether there is reciprocation or not. Certainly (hi) the ātmārāmas are of this nature. Others do not respond because of ignorance (akrṭa-jṣāḥ). They are not so sinful. But those who do not respond when knowing the other party is sincere have unlimited fault (guru-druhaḥ). This means those who intentionally disrespect persons who should be honored. That violence is like disrespecting a brāhmaṇa, which is equal to death. There is no explanation of the word druhaḥ in the verse, but its secondary meaning is “hardness of heart.” By placing Kṛṣṇa in this category, one could find fault with Kṛṣṇa. But his meaning of guru-drohaḥ is a person who is indifferent to those who act for everyone’s welfare. Such persons are devoid of considering artha, dharma, friendship and compassion.

Some indeed (vai) do not worship others whether there is reciprocation or not. Certainly (hi) the ātmārāmas are of this nature. Hi can also mean “because.” Aṛta-jṣā means those who are not aware that others act for their welfare. Though able to respond, and dependent on public opinion, because of ignorance they do not respond. They are fools. Because they are ignorant they do not respond. Those who, though knowing and capable, do not respond are utterly wicked (guru-druhaḥ) The gopīs asked three questions in three phrases, and Kṛṣṇa answered with three verses. By the abbreviated skill of their questions, Kṛṣṇa answered to show that their glory is greater than his. According to the gopīs, because he enjoys various pastimes with them he cannot be an ātmārāma or an ātmakāma. He is not guru-druha, since he does not offend gurus. Because he gives pain in separation, and does not respond properly, he cannot be the type of person mentioned in the previous verse who responds to those who reciprocate or not, nor is he the first type who responds because of motives. The remaining choice is akṛta-jṣa. It is later said akṛta-cetāḥ (SB 10 47.16). Viṣṇu Purāṇa says akṛtajṣā-dvajo hi saḥ: he is the flag of ignorance. Śrīdhara Svāmī mentions akṛta-jṣā as the ignorant person, and includes Kṛṣṇa in the guru-druha class. Guru-druha means “very hard” according to Śrīdhara Svāmī. By this he should be considered a guru-druha.

"You are not any of the persons you described in your answers to the first two questions. You are not a selfish materialist, not a merciful devotee, nor a mother or father. Please tell us which of the four types of guru drohi you belong to" "O gopis you are desiring to hear my defeat from my own mouth. O sakhis, smiling and glancing at each other in glee! Please hear me. I ,as a form of Narayana , am both atmarama and purna kama, but as the son of Nanda, I am neither of these. As a small cowherd boy , not having read niti sastra, I am also arktajna , ignorant, but as Narayana I am krta jna, all knowing. Though I am guru drohi for having hurt you by once giving you up after you had been satisfied many times, I am not guru drohi, for I again gave you the satisfaction of seeing me." "Then to which class do you belong?" "To none of these (tu). I do not respond to any living entity who respects or worships me. " "But how is this different from the group (guru drohi) you previously explained?" "For those surrendered souls who worship me through nama kirtana and other means, I do not respond in order to make their worship more perfect. O gopis who cannot understand my words (abala gana)! Not seeing me, those surrendered souls develop humility. "Everything I have done has been useless, because I am an offender, and could not get a drop of mercy. I am most unfortunate." Constantly thinking in this way, bhakti grows prominently, devoid of lust and anger. This is concerning the nature of those who have not attained prema. The nature of those with prema is different. For them, I do not respond in order to increase their attachment to me. I appear and then I disappear, in order to increase their attachment. An example is given for the treatment of those with prema. When a poor man gains wealth and then loses it, he becomes absorbed (nibhrta) in thoughts of that wealth, and cannot think of anything else, such as eating and drinking. Those who have attained prema, and then lose the Lord react similar to this. It is desirable that those worshipping me have this complete attachment to me. To increase that attachment more and more, though it seems I do not respond to them, I respond to them additionally, but in a covered way. Actually I am very merciful, as much as you are, being the ideal example in the answer to your second question. That is, I am the person who worships even if the object of worship does not respond. One should not think that only if I am present that I respond, and if I am not present, I do not respond, for then my promise "I will respond accordingly as they worship me," would be broken."

According to the gopīs, because he enjoys various pastimes with them he cannot be an ātmārāma or an ātmakāma. Because he gives pain in separation, he cannot be the type of person mentioned in the previous verse that responds to those who reciprocate or not, nor is he the first type who responds because of motives. Since he showed wisdom in his skilful answers he is not person who can be ignorant of others’ loving actions. Thus he must be in the last category of guru-drohaḥ, with hard-heart for everyone regardless of their love. This is Śrīdhara Svāmī’s explanation. First they had concluded that he was simply ignorant and with that in mind asked their question. Now, however, they became satisfied at finding even greater fault as a result of his answer. Thus they looked at each other with furtive glances and smiled. This is his explanation. Or they asked the question with the intention of concluding that he was hard-hearted. The word tu indicates a different subject. I am not one of those four types starting with the ātmārāma. Though people worship me I do not respond. I have said: nāhaṁ tiṣṭhāmi vaikuṇṭhe yogināṁ hṛdayeṣu vā tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ I do not reside in Vaikuṇṭha nor in the hearts of the yogīs. I remain where my devotees engage in glorifying my activities. Though I am situated near them I do not show myself to them. He places the word na (not) first in the verse since he is agitated by the accusation that he caused them pain. O friends! This shows he is not an ātmārāma. I act like this towards all without distinction (jantūn), not just you. You should not worry that I am indifferent to you. “Why do you not respond?” I do this so that they practice constant meditation on me, in order to increase their prema. “But we are always engaged in meditating on you.” That is true, but there is something special. He gives an example. Someone gains a treasure and then loses it tragically (vi—naṣṭe). This indicates great lamentation. Then he becomes completely absorbed (nibhṛtaḥ) in thinking of that treasure. Kṛṣṇa is indifferent, not depending on others’ good acts, because of complete dependence on prema alone and complete satisfaction in himself, since his form and qualities control everyone. Even when he neglects the gopīs’ compassionate parents, he thinks only of others’ benefit--since he ultimately bestows his prema, the crest jewel of all goals, which brings him under control, though he should not give it. By his not responding to their worship, the taste of prema-rasa increases because they tolerate the pain of separation in order to attain him, and because they continually develop increasing greed for him.

"That you respond to the devotees who have not achieved prema and to those have achieved prema in these ways is correct. However then you consider us among the ordinary jiva, since you treat us also in this way." Fearing this statement of the gopis, Krsna said, "O gopis dear to my life, who are atoms of lotus pollen! Please forgive my behavior for treating you like ordinary living entities today." This is the meaning of evam. Or evam can mean "in this way." "For me you have given up family and religion (loka, veda) and come here. Not considering if it were correct or not, you gave up local rules, and not considering what was dharma or adharma you gave up the vedas. You gave up relatives, wealth and friends (svanam), which means you gave up your affection for these, in order to come to me. In order to increase your attraction (anuvrttaye), I have responded to you invisibly as with the ordinary devotees. I disappeared from view with a desire to hear your talks filled with prema." In this way Krsna spoke with regret."I have done something very regrettable, which was very improper for me. Devotees such as you have never existed, in the past, do not exist now, and cannot exist in the future. It is not possible increase or decrease your attraction for me at all, by one atom or by a huge amount. Therefore I desired to show the other prema bhaktas the great glory of your prema in separation.. Please forgive me for my lack of consideration of you. You should not find fault (asuayitum) with me (ma), because I am dear to you (priya). The woman does not see faults in the person she loves."

Today I remained near you. I did not leave you. That is explained in this verse. In this way (evam), leaving while milking the cows or doing other tasks, for my sake you came. O girls (abalāḥ—weak ones)! It was most difficult to give up dharma, public opinion and relatives since you are women. Do not hate me since I am dear to you (priyaḥ) and you are dear to me (priyāḥ). Hi indicates ascertainment. Or evam can mean “Just as the poor man on gaining and the losing treasure always thinks of the treasure,” I disappeared so that you would more intensely think of me. padāni vyaktam etāni nanda-sūnor mahātmanaḥ lakṣyante hi dhvajāmbhoja- vajrāṅkuśa-yavādibhiḥ The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so forth on these footprints clearly distinguish them as belonging to that great soul, the son of Nanda Mahārāja. SB 10.30.25 According to these words you spoke previously, I was by your side, but you could not see me. “What did you do during that time?” I was enjoying you conversations filled with prema (bhajatā), though you could not see me (parokṣam). What was the cause of this mercy? You have up everyone for my sake. Oh beloveds (priyāḥ)! You should not find fault with me (mā), you beloved. Or, mā, used twice, indicates negation. It is not that you should not be displeased with one who is dear to you (me), but rather you should be displeased with the sorrow given by me, since it is not proper for the beloved to do this to his beloveds (priyam priyāḥ). This is the skill of his conciliation.

O women, on your own you have no power (abalāḥ). Thus (evam) meditating on me you gave up worldly opinion, Vedas and your relatives. Since we are mutually lovers, do not accept separation as my offense. Or I was thinking of you alone, like the man who has lost his treasure (evam). The reason is given. You gave up everything for me. I thus disappeared to hear your conversations in prema, to sing your glories, to remember your special bhāva. Though disappearing, I remained here. Or anuvṛttaye is connected with the example in the previous verse. You gave up everything to follow me. Was it just like the man who thinks only of his lost treasure? O friends (sakhyaḥ)! No, out of natural friendship, you even (hi) followed me. Did I respond properly to you? No. For me you gave up everything (which I did not do). Or when you followed me, I did not respond properly. Why? Like the man thinking only of his lost treasure, you gave up everything for me, even the fourteen worlds, Vaikuṇṭha and actions mentioned in the Vedas, and even husbands and sons. This is pure devotion. They are greater than those desiring liberation, those who have achieved liberation and the other devotees, since all these have dependence on other things and lacked the bhāva of the gopīs. “Then for what purpose did you disappear?” I did not go anywhere but remained here beside you, unseen (parokṣam), to hear your conversations in prema (bhajatā). Thus he rejects being a cheater. (SB 10.31.16) Or I disappeared but directly (aparokṣam) heard (bhajatā). I was there unseen by you. “That is faulty because it caused pain to your beloveds.” Please forgive me. You are dear to me and I am dear to you. Or “Why did you remain invisible?” That is suitable action for a lover with his beloveds. Or disappearing and hearing visibly is dear to me (priyam). It is pleasurable fun for me. “What great fun when you play with the lives of your beloveds!” O beloved gopīs (priyāḥ)! This will produce excellence in prema. Or the word mā repeated indicates a double negation. You should hate me. Why? It is unsuitable for a lover to act towards his beloveds in this way (priyam priyāḥ). This shows his skill in being humble.

"Please listen as I tell what has been coming into my mind. You have this faultless, unconditional relation (niravadya samyujam) with me, not depending on kama, karma, loka, dharma or sastra, Your actions are naturally the most proper and excellent (sva sadhu krtyam), not produced by contact with some other object. Even living for the lifetime of the devas, I could not repay you for your deeds." The word krtyam is in the singular in order to suggest that even one such action of the gopis can never be repaid. "Cutting completely (samvrsca) the chains of famly life (husband, children, in laws) which should not be cut, you worshipped me (ma abhajan, ma is taken as mam, me)." Another meaning of ma abhajan is as follows. Ma is used as a negative in this case: "you do not worship". "Having given up family, you do not again respond to them, or reestablish connection, unlike the immature yogis." Another meaning is as follows. "I, however, am worshipping you without giving up affection for father, mother, brother and friends. Though I promise "ye yatha mam prapadyanate..." I have failed in this promise in regards to you, for I did not give up my father, mother, brother and friends as you did.(this meaning is obtained from the same phrase samvrsca ma abhajam (as you gave up family, I did not respond in the same way abhajan is taken as abhajam, I did not respond, changing to abhajan by rules of sandhi.) Therefore it is impossible for me to repay what you have done. Therefore let you own pure character be the payment. That is, your good character makes you forgive me for my fault, and that way I have no debt. But still, I remain indebted to you." Then the gopis began to consider in their minds, "Though as the Supreme Lord, he is full of all qualities, though he is devoid of all faults, though he knows all about our love for him, in order to establish our superiority, in order to make himself a debtor to us, he has performed this act of giving us up. We, who wanted to defeat him and criticize for his conduct with our riddles, have been most unvirtuous in intent, whereas he desired to establish our excellence. We can never be like that! We have finally been defeated by his prema."

Vaḥ means “unto you.” I cannot return the favor (sva-sādhu-kṛtyam) to you. Or, I am not able to suitable compensate your own extraordinary deed (sva-sādhu-kṛtyam). He shows the extraordinary deeds. Though it appears that you had lust, your association (samyujām) with me was faultless since you had pure prema (niravadya), with complete concentration on me alone, and no contact at all with your husbands. You offered yourselves to me with the highest anurāga (mām abhajan), cutting off respect for dharma and public opinion which give happiness in this life and the next related to the house-- difficult to cut because of being women of good families. I, on the other hand, am engaged in prema elsewhere also. Thus I cannot repay you. The second vaḥ is related to the last clause. The last clause is in the third person, with the subject yā (who). Let your good character be the repayment for your good deed. I could not repay you even after a long time, the life of the devatās. Or, I could not repay you in years that the intelligent at counting give up counting (vi-budha) because they are unlimited. Another vision has śṛṅgkhalām in the singular. You cut off ties with your daily household duties as cowherd women and your close ties with friends but I did not serve (abhajan—first person) you (yā). The bonds are compared to difficult chains because one cannot cut them by one’s own efforts. Though one can to some degree give up attachments externally, they are impossible to give up completely. However you gopīs completely (sam) cut (vṛścya) those ties. I am unable to repay you since I, unlike you, lack such service which disregards all else. I offer respects to the feet of Śrīdhara Svāmī who, being satisfied, will always protect me, being nourished by receiving his remnants of unlimited rasa, since I am obedient to him.

Vaḥ means “to you.” I cannot return the favor (sva-sādhu-kṛtyam) of or to you. Or, I am not able to suitable compensate your own extraordinary deed (sva-sādhu-kṛtyam). He shows the cause. Your association (saṁyujām) is faultless (niravadya), because it is not dependent on anything, is devoid of deceit and is an expression of pure prema. It is free of desire for liberation and free of the faults of base desires. Desire for me is a great quality since association with me is faultless. Cutting the chains of attachment to house and activities for sons and husbands, difficult to cut, since they are the unbreakable bonds of saṁsāra, you (bhavatī) worshipped (abhajat) me. The use of the verb form with bhavatī indicates great respect for their prema. Since I do not do this, I cannot repay you. Or I cannot repay even your cruel actions towards me (su asadhu-kṛtyam), what to speak of your favorable actions. He says this with a greed for continual pastimes with them in a favorable way. He cannot repay them because they offer their spotless limbs or selves (niravadya-saṁyujām). Moreover you cut the invincible chains of serving friends related to serving the cows. Thus I do not serve you. Another version has śṛṅkhalām with the same meaning. The bondage is compared to unbreakable chains. This means by one’s own powers one cannot overcome them. Though one can break the attachment, one cannot reject the external relationships, even though one wishes to do so. Saṁvrścya means that they cut the attachment and the external relationships completely. I cannot respond properly giving myself completely like you, without regard for anything else. I am in debt to you because I fail to keep my own promise. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: accordingly as they surrender, I response. (BG 4.11) Or let some gentle devotee (sadhu nā) follow and serve you (vaḥ pratiyatu), as the payment. This is a blessing. Or let the gentle devotee imitate (pratiyātu) your great activities (sva-sādhu-kṛtyam), but I cannot do that. I cannot repay you at all. Later Kṛṣṇa speaks of Rukmiṇī’s trust in him. pratinandayāmaḥ: I can do nothing to reciprocate except joyfully thank you for your devotion. (SB 10.60.57) There also he says he is a debtor, unable to repay by his joy. But the actions of the gopīs are even harder to repay. Thus end the purports of the humble servants of His Divine Grace A . C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Thirty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Reunion." 10.33: The Rāsa Dance 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, 33, 34, 35, 36, 37, 38, 39 Chapter Summary This chapter describes Lord Śrī Kṛṣṇa's rāsa dance, which He enjoyed with His beloved girlfriends in the forests along the Yamunā River. The Supreme Personality of Godhead, Śrī Kṛṣṇa, is most expert in the knowledge of transcendental moods. In the company of the gopīs, who were tightly bound to Him by the ropes of affection and totally dedicated to His service, the Lord expanded Himself into numerous forms. The gopīs became intoxicated with their enthusiasm to enjoy the rāsa dance, and thus they began satisfying Kṛṣṇa's senses by singing, dancing and gesturing amorously. The sweet voices of the gopīs filled all the directions. Even after Lord Kṛṣṇa manifested Himself in numerous forms, each gopī thought He was standing next to her alone. Gradually the gopīs became fatigued from the continuous dancing and singing, and each of them placed her arm on the shoulder of the Kṛṣṇa standing beside her. Some gopīs smelled and kissed Kṛṣṇa's arm, which bore the fragrance of the lotus and was anointed with sandalwood paste. Others put Kṛṣṇa's hand on their bodies, and yet others gave Kṛṣṇa pleasure by embracing Him lovingly. Lord Kṛṣṇa, being the Supreme Absolute Truth, is the only actual enjoyer and object of enjoyment. Although He is one without a second, He expands Himself into many forms to increase His personal pastimes. Therefore great scholars say that Kṛṣṇa's rāsa-līlā is like a child's playing with His own reflection. Śrī Kṛṣṇa is self-satisfied and fully endowed with inconceivable, transcendental opulences. When He exhibits such pastimes as the rāsa-līlā, all living beings, from Brahmā down to the blades of grass, become merged in the ocean of astonishment. When Mahārāja Parīkṣit heard the narration of Kṛṣṇa's conjugal pastimes with the gopīs, which superficially resemble the activities of lusty, wanton persons, he expressed a doubt to the great devotee Śrīla Śukadeva Gosvāmī. Śukadeva dispelled this doubt by stating, "Since Śrī Kṛṣṇa is the absolute enjoyer, such pastimes as these can never be contaminated by any fault. But if anyone other than the Supreme Personality of Godhead tries to enjoy such pastimes, he will suffer the same fate that someone other than Lord Rudra would suffer if he attempted to drink an ocean of poison. Moreover, even one who only thinks of imitating Lord Kṛṣṇa's rāsa-līlā will certainly suffer misfortune." The Supreme Absolute Truth, Śrī Kṛṣṇa, is present within the hearts of all living entities as their indwelling witness. When out of His mercy He exhibits His intimate pastimes to His devotees, these activities are never besmirched by mundane imperfection. Any living being who hears of the spontaneous loving attraction the gopīs felt for Lord Kṛṣṇa will have his desires for material sense gratification destroyed at the root and will develop his natural propensity for serving the Supreme Lord, the spiritual master, and the Lord's devotees.