Canto 10 (Part 1)
Y – Youthood (29-40)
As Krishna entered the youthful age, His beauty captivated the young gopis . Their romantic relationship and amorous dancing is described in five chapters ( 29 - 33 ) known as rasa-pancadhyaya. This drama of love, untainted by any mundane passion, is considered the pinnacle of devotional intensity. After this wonderful exchange, Krishna killed the demons Sankhacuda, Kesi and Aristasura, after which Akrura took the transcendental brothers to Mathura. The gopis , who became disturbed even when briefly separated from Krishna during the daytime, were plunged into unbearable anxiety now their beloved had left Vrindavana.
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Y – Youthood (29-40)
Canto 10 (Part 1)
Y – Youthood (29-40)
As Krishna entered the youthful age, His beauty captivated the young gopis . Their romantic relationship and amorous dancing is described in five chapters ( 29 - 33 ) known as rasa-pancadhyaya. This drama of love, untainted by any mundane passion, is considered the pinnacle of devotional intensity. After this wonderful exchange, Krishna killed the demons Sankhacuda, Kesi and Aristasura, after which Akrura took the transcendental brothers to Mathura. The gopis , who became disturbed even when briefly separated from Krishna during the daytime, were plunged into unbearable anxiety now their beloved had left Vrindavana.
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A God that Dances
Canto 10 (Part 1)
Y – Youthood (29-40)
A God that Dances
“As we begin the famous narration of Lord Krishna’s rasa dance, a dance of love with beautiful young girls, questions will inevitably arise in the minds of ordinary people regarding the propriety of God’s romantic dancing with many young girls in the middle of a full-moon autumn night. In his description of the Lord’s rasa dance in ‘Krishna, the Supreme Personality of Godhead,’ Srila Prabhupada painstakingly explains the spiritual purity of these transcendental activities. Those advanced in the science of Krishna - the great teachers, or acaryas - leave no doubt that Lord Krishna is full and satisfied in Himself, free of all material desire, which is, after all, a sense of incompleteness or lack.” (SB 10.29.1)
Five chapters in Canto Ten of Srimad-Bhagavatam famously depict Krishna’s intimate exchanges with the gopis of Vrindavana. These chapters, called the rasa-pancadhyaya, are known for their emotional intensity and aesthetic beauty. They have, however, also attracted criticism from mundane moralists and those unfamiliar with the spiritual truths which underpin such pastimes. According to Srimad-Bhagavatam, the gopis that Krishna danced with also had husbands and children, and in order to meet Krishna, they abandoned responsibility, religiosity and seemingly their very chastity. The British court judge, Arnold Joseph, for example, once criticised: “It is Krishna, the darling of 16,000 gopis, Krishna the love hero, who tinges the whole system with the stain of carnal sensualism or strange transcendental lewdness.”
The Srimad-Bhagavatam thus clarifies why Krishna, the protector of dharma , seemingly violated dharma by having such intimate relations with the wives of others. Maharaja Pariksit placed this understandable confusion before Sukadeva Goswami, who offered a variety of explanations to resolve any doubts. Some of the main points that Srila Prabhupada emphasises are as follows:
Physical – by material calculation, Krishna was only 8-years-old, an age at which uncontrolled lust is not exhibited. Furthermore, Krishna is referred to as apta-kama , one who is self-satisfied, not in need of any external element to fulfil a void.
Familial – one may doubt whether Krishna was seduced, but Krishna is referred to yadu-pati , the most exalted of the Yadu dynasty. His glorious family lineage adds weight to his spotless character.
Transcendental – as the Supreme Lord, Krishna often transgresses moral boundaries and simultaneously remains untouched, thus demonstrating His transcendental nature. For example, when the sun absorbs urine, it not only remains unpolluted, but also disinfects the contaminated place.
Relational – Krishna acted in this way to fulfil the desires of the gopis , who had intensely prayed and performed unimaginable austerities for the opportunity to have such relationships with Him.
Special – the Lord performed these pastimes to specially benedict conditioned souls who are attached to sense gratification, of which sex desire is the most entangling. By meditating on these pure and intimate pastimes, one’s heart is cleansed and they are freed from their lusty tendencies.
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God vs Krishna
Canto 10 (Part 1)
Y – Youthood (29-40)
A God that Dances
God vs Krishna
The residents of Vrindavana introduce us to a spiritual world which most have neither heard nor dreamt of. Most people worship and realise God in His usual role of being creator and controller of the cosmos. In Vrindavana, however, the residents are so overcome by God’s sweetness that they forget His ontological identity as the Supreme Lord. The love exchanged between Krishna and His devotees is such that He seeks His devotees as much as they seek Him. In Vrindavana, Krishna needs His devotees as much as they need Him, and He loves them as much as they love Him. Here, God is more human than Superhuman, more natural than Supernatural. In Vrindavana, God sheds His Godhood to relish an intimate relationship which is unlimitedly more charming.
The Srimad-Bhagavatam thus paints the most intimate picture of God.
Generally, God is the one we fully depend on. Worshippers may see Him as the cosmic order-supplier, a convenient port of call in times of need and want. In the Bhagavatam’s conception, we witness how God becomes fully dependent on His devotees. He subordinates Himself to His parents, such that they feel the anxiety of protecting Him. We find stories of Krishna, for example, appearing as a helpless deity and requesting His devotees to ‘save’ Him.
Generally, God is of spotless character. He is the all-good, non-controversial, completely straightforward personality above all kinds of suspicion. In the Bhagavatam’s conception, God steals things, kills demons, dances with married girls and is known to tell untruths. The transgressions of religious principles by the Supreme Lord not only establish His Supreme position which is beyond limit and boundary, but also demonstrate how, for the purpose of sweet relationships, He may sideline such concerns.
Generally, God is the personality to whom everyone is indebted. We offer prayers of gratitude and thank Him for everything we have received. In the Bhagavatam’s conception, God becomes indebted to His devotees. Seeing their incredible sacrifice, He offers heartfelt gratitude to the gopis , and tells them: “I am not able to repay My debt for your spotless service, even within a lifetime of Brahma.” ( SB 10.32.22 )
Generally, God is that person who has all the answers. He provides the wisdom, guidance and enlightenment that we seek. We read in the Bhagavatam, however, of how God often takes advice from His own devotees. While in Dwaraka, news arrived of Jarasandha’s atrocities, and Krishna simultaneously heard of the Pandavas’ desire to perform the Rajasuya sacrifice. Desiring to intervene in both situations, Krishna turned to Uddhava for advice, who subsequently offered a perfect resolution. When Krishna appeared as Sri Chaitanya, He eagerly asked Ramananda Raya many profound questions, and deeply relished hearing his answers and realisations.
Generally, God is the one we all fear. People have a multitude of superstitions that they follow just to ensure they’re not on the receiving end of God’s wrath. In the Bhagavatam’s conception, God fears His own devotees. When Krishna broke pots of yoghurt that His mother was churning, she immediately ran after Him in anger: “[Seeing the whipping stick in His mother’s hand,] He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conchshell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes but with His mother’s pure love, I offer my humble obeisances.” (Satyavrata Muni, Damodarastakam, Verse 2)
Generally, God is the one who mercifully provides everything we need. In today’s world we find a plethora of prosperity churches that teach that faith, prayer, and contributions to the ministry will always improve one’s material situation. In the Bhagavatam’s conception, however, God often bestows His special mercy by stripping his dearmost devotee of everything: “If I especially favour someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.” (SB 10.88.8)
Generally, God is the one who is conservative, strict and somewhat distant from our day-to-day lives. He is depicted as an old father, the witness, who only really comes into play in the role of a judge. In the Bhagavatam’s conception, God is full of colour, character and happiness. He plays a flute, dons beautiful clothes, eats to His heart’s content, dances with His devotees, and is full of humour and charm. Frederick Nietzsche once quipped: “I would only believe in a God who knows how to dance.”
Srila Prabhupada beautifully sums up Krishna’s unique personality: “Sometimes the Lord, as the child of Mother Yasoda, requests His devotee for some food, as if He were very hungry. Sometimes He tells His devotee in a dream that His temple and His garden are now very old and that He cannot enjoy them very nicely. Thus He requests the devotee to repair them. Sometimes He is buried in the earth, and as if unable to come out Himself, He requests His devotee to rescue Him. Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self- sufficient, He depends on His devotees. Therefore the relationship of the Lord with His devotees is extremely confidential. Only the devotee can perceive how the Lord, although full in Himself, depends on His devotee for some particular work.” (SB 6.19.5)
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Akrura’s Mission
Canto 10 (Part 1)
Y – Youthood (29-40)
Akrura’s Mission
Chapter 38, 39, 40
Akrura’s Arrival: Akrura, enlisted with Kamsa’s orders, was overjoyed to visit Vrindavana, and eagerly anticipated his meeting with Krishna. When he arrived in Gokula at sunset, he stepped off the chariot and immediately rolled in the dust of Krishna’s footprints. He continued to Vrindavana, where he finally saw Krishna and Balarama, throwing him into eruptions of ecstasy. The brothers greeted him and washed his feet, while Nanda Maharaja served him a feast.
Akrura’s Proposal: Akrura reported on Kamsa’s atrocities and his latest plan to kill Krishna and Balarama by summoning Them to Mathura. The two brothers chuckled at Kamsa’s antics and happily agreed to go. The gopis , however, couldn’t bear the thought of separation, fearing Krishna may never return. They severely berated Akrura for taking Krishna away, and tried to stop the chariot, crying out “O Govinda! O Damodara! O Madhava!” Krishna consoled them with a simple message: “I will return.” The gopis were stunned as the chariot pulled away into the distance - their lives rested on that rope of hope that Krishna may well return one day. Krishna, accompanied by a convoy led by Nanda Maharaja, thus travelled towards the city of Mathura.
Akrura’s Vision: When Akrura halted the chariot at the Yamuna, Krishna touched the water for purification and returned. Akrura then went to take his bath and saw Krishna and Balarama in the river! When he returned to the chariot he saw Them sitting there! When Akrura went back to the river again he saw the four- armed form of the Lord being worshipped by eminent personalities! The whole incident completely baffled him.
Akrura’s Prayers: Having witnessed this inconceivable sequence of events, Akrura offered a series of prayers to the Lord. He glorified the various incarnations of Krishna, who periodically appear to drive away the unhappiness of those who joyfully engage in the process of devotional service.
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More Demons Killed
Canto 10 (Part 1)
Y – Youthood (29-40)
More Demons Killed
Chapter 34, 36, 37
Vidyadhara Serpent: After worshipping Siva, the Vrindavana residents spent the night in Ambikavana forest. While sleeping, a serpent attempted to swallow Nanda Maharaja, and when Krishna touched the serpent with His foot, it revealed its true form as Sudarshan, the Vidyadhara who was cursed for his pride.
Sankhacuda: One night, when Krishna and Balarama had a rendezvous with the gopis in the forest, Sankhacuda attempted to abduct the young maidens. Krishna chased him, punched him, and thus removed the demon’s head and jewel. Krishna then gifted that jewel to Balarama.
Aristasura: When the bull demon attacked the mighty brothers, Krishna threw him back, uprooted one of his horns and then powerfully clubbed him with it. Aristasura thus met his end. It was after this incident that the celebrated ponds of Radha-Kund and Shyama-Kund were formed, which are considered liquid representations of Radha and Krishna’s love for each other.
Thereafter, Narada finally informed Kamsa that Krishna was indeed the eighth son of Vasudeva. Enraged, the evil King conjured up fresh schemes to kill Krishna, enlisting the help of the Kesi demon to do the needful. Anticipating that this plan would fail, he went on to instruct Akrura to bring the boys to Mathura. There, he positioned Chanura, Mustika and Kuvalayapida to ready themselves for a showdown. Kamsa’s insane intention was clear: kill Krishna and Balarama first, then annihilate Vasudeva and his entire clan, and finally massacre his father and uncle, Ugrasena and Devaka. in this way, he thought, he would reign supreme.
Kesi: Having assumed the form of a horse, Kesi violently charged at Krishna, attempting to strike the Lord with his legs. After throwing him afar, Krishna approached him and launched His left fist into Kesi’s mouth, after which it expanded in size and instantaneously killed him. After witnessing this, Narada approached Krishna, glorified Him and then predicted many more miracles that Krishna would perform in Mathura and Dwaraka.
Vyomasura: Later, when the cowherd boys were playing hide and seek, Vyomasura disguised himself as a ‘thief,’ abducted some gopas and imprisoned them in a cave by blocking it with a boulder. Understanding his plan, Krishna pursued the demon, who transformed into his original form. Krishna seized him, threw him to the ground until he was lifeless and effortlessly smashed the boulder to free his dearmost friends.
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Rasa Pancadhyaya
Canto 10 (Part 1)
Y – Youthood (29-40)
Rasa Pancadhyaya
Chapter 29, 30, 31, 32, 33
The Call: Krishna’s flute-playing captured the minds of the gopis , who instantly disregarded their various engagements and responsibilities to be with Him. When they arrived, Krishna teased them by questioning their bold decision to come. He advised them to avoid compromising their chastity and strongly suggested they return home. The gopis were devastated. They vehemently refused, and fervently pleaded with Krishna to accept them. Seeing their intensity of love, Krishna performed play pastimes of love in the shining moonlight, but when He sensed their transcendental pride, He immediately disappeared.
The Search: Feeling unbearable separation, the gopis initiated a search for Krishna, questioning the animals, trees, creepers, and Mother Earth herself about their beloved’s whereabouts. Unsuccessful, they resorted to re-enacting His pastimes to pacify their parched hearts. When they saw Krishna’s footprints along with one other set, they concluded that Srimati Radharani had been especially favoured. Radharani later developed a sense of transcendental pride, and Krishna abandoned Her as well. Thus, all the gopis again united in a frantic search for their flute-playing friend.
The Song: Remembering the pastimes of Krishna, the gopis sang their song ( gopi-gita ) which somewhat soothed the agony of separation from their beloved. They glorified the beauty of His form, His pastimes and His sweet exchanges: “The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.” ( SB 10.31.9 )
The Reunion: Krishna suddenly returned and vanquished the heartache of the gopis . Surrounding Him, they drank His beauty through their eyes and hearts. Still wondering why Krishna abandoned them, the Lord explained that His every act is meant to intensify the loving exchange with His devotees. Indeed, Krishna was truly conquered by their love – “I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshipped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” ( SB 10.32.22 )
The Dance: On the picturesque riverbanks of the Yamuna, Krishna expanded into multiple forms and danced with every gopi , each of whom truly believed that Krishna was only with them. Sukadeva Goswami concluded his description of the rasa dance with a caution: one should never consider these enchanting narrations to be a mundane love affair that can be imitated by ordinary living beings.
Note: In Chapter 35 , Sukadeva Goswami described the intense feelings of separation that the gopis experienced when Krishna performed his cowherding pastimes during the day.
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— S.B. Keshava Swami, Book Bhagavata