Śrīmad Bhāgavatam|Canto 10 Chapter 29
Kṛṣṇa and the Gopīs Meet for the Rāsa Dance
bhagavān api tā rātṛīḥ
vīkṣya rantuṁ manaś cakre
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva, the son of Śrīla Badarāyaṇa Vedavyāsa, said; bhagavān — Kṛṣṇa, the Supreme Personality of Godhead; api — although; tāḥ — those; rātrīḥ — nights; śārada — of autumn; utphulla — blossoming; mallikāḥ — the jasmine flowers; vīkṣya — seeing; rantum — to enjoy love; manaḥ cakre — He made up His mind; yoga-māyām — His spiritual potency that makes the impossible possible; upāśritaḥ — resorting to.
Śrī Bādarāyaṇi said: Śrī Kṛṣṇa is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency.
tadoḍurājaḥ kakubhaḥ karair mukhaṁ
prācyā vilimpann aruṇena śantamaiḥ
sa carṣaṇīnām udagāc chuco mṛjan
priyaḥ priyāyā iva dīrgha-darśanaḥ
tadā — at that time; uḍu-rājaḥ — the moon, king of the stars; kakubhaḥ — of the horizon; karaiḥ — with his “hands” (rays); mukham — the face; prācyāḥ — eastern; vilimpan — smearing; aruṇena — with reddish color; śam-tamaiḥ — (his rays) which give great comfort; saḥ — he; carṣaṇīnām — of all those who watched; udagāt — rose; śucaḥ — the unhappiness; mṛjan — wiping away; priyaḥ — a beloved husband; priyāyāḥ — of his beloved wife; iva — as; dīrgha — after a long time; darśanaḥ — being seen again.
The moon then rose, anointing the face of the eastern horizon with the reddish hue of his comforting rays, and thus dispelling the pain of all who watched him rise. The moon was like a beloved husband who returns after a long absence and adorns the face of his beloved wife with red kuṅkuma.
dṛṣṭvā kumudvantam akhaṇḍa-maṇḍalaṁ
vanaṁ ca tat-komala-gobhī rañjitaṁ
jagau kalaṁ vāma-dṛśāṁ manoharam
dṛṣṭvā — observing; kamut-vantam — causing the night-blooming kumuda lotuses to open; akhaṇḍa — unbroken; maṇḍalam — the disk of whose face; ramā — of the goddess of fortune; ānana — (resembling) the face; ābham — whose light; nava — new; kuṅkuma — with vermilion powder; aruṇam — reddened; vanam — the forest; ca — and; tat — of that moon; komala — gentle; gobhiḥ — by the rays; rañjitam — colored; jagau — He played His flute; kalam — sweetly; vāma-dṛśām — for the girls who had charming eyes; manaḥ-haram — enchanting.
Lord Kṛṣṇa saw the unbroken disk of the full moon glowing with the red effulgence of newly applied vermilion, as if it were the face of the goddess of fortune. He also saw the kumuda lotuses opening in response to the moon’s presence and the forest gently illumined by its rays. Thus the Lord began to play sweetly on His flute, attracting the minds of the beautiful-eyed gopīs.
niśamya gītāṁ tad anaṅga-vardhanaṁ
ājagmur anyonyam alakṣitodyamāḥ
sa yatra kānto java-lola-kuṇḍalāḥ
niśamya — hearing; gītam — the music; tat — that; anaṅga — Cupid; vardhanam — which fortifies; vraja-striyaḥ — the young women of Vraja; kṛṣṇa — by Kṛṣṇa; gṛhīta — seized; mānasāḥ — whose minds; ājagmuḥ — they went; anyonyam — to one another; alakṣita — unnoticed; udyamāḥ — their going forward; saḥ — He; yatra — where; kāntaḥ — their boyfriend; java — because of their haste; lola — swinging; kuṇḍalāḥ — whose earrings.
When the young women of Vṛndāvana heard Kṛṣṇa’s flute-song, which arouses romantic feelings, their minds were captivated by the Lord. They went to where their lover waited, each unknown to the others, moving so quickly that their earrings swung back and forth.
duhantyo ’bhiyayuḥ kāścid
dohaṁ hitvā samutsukāḥ
payo ’dhiśritya saṁyāvam
duhantyaḥ — in the middle of milking the cows; abhiyayuḥ — went away; kāścit — some of them; doham — the milking; hitvā — abandoning; samutsukāḥ — extremely eager; payaḥ — milk; adhiśritya — having placed on the stove; saṁyāvam — cakes made of flour; anudvāsya — without removing from the oven; aparāḥ — others; yayuḥ — went.
Some of the gopīs were milking cows when they heard Kṛṣṇa’s flute. They stopped milking and went off to meet Him. Some left milk curdling on the stove, and others left cakes burning in the oven.
pariveṣayantyas tad dhitvā
pāyayantyaḥ śiśūn payaḥ
śuśrūṣantyaḥ patīn kāścid
aśnantyo ’pāsya bhojanam
limpantyaḥ pramṛjantyo ’nyā
añjantyaḥ kāśca locane
kāścit kṛṣṇāntikaṁ yayuḥ
pariveṣayantyaḥ — getting dressed; tat — that; hitvā — putting aside; pāyayantyaḥ — making drink; śiśūn — their children; payaḥ — milk; śuśrūṣantyaḥ — rendering personal service; patīn — to their husbands; kāścit — some of them; aśnantyaḥ — eating; apāsya — leaving aside; bhojanam — their meals; limpantyaḥ — applying cosmetics; pramṛjantyaḥ — cleansing themselves with oils; anyāḥ — others; añjantyaḥ — applying kajjala; kāśca — some; locane — on their eyes; vyatyasta — in disarray; vastra — their clothing; ābharaṇāḥ — and ornaments; kāścit — some of them; kṛṣṇa-antikam — to the proximity of Lord Kṛṣṇa; yayuḥ — went.
Some of them were getting dressed, feeding milk to their infants or rendering personal service to their husbands, but they all gave up these duties and went to meet Kṛṣṇa. Other gopīs were taking their evening meals, washing themselves, putting on cosmetics or applying kajjala to their eyes. But all the gopīs stopped these activities at once and, though their clothes and ornaments were in complete disarray, rushed off to Kṛṣṇa.
tā vāryamāṇāḥ patibhiḥ
na nyavartanta mohitāḥ
tāḥ — they; vāryamāṇāḥ — being checked; patibhiḥ — by their husbands; pitṛbhiḥ — by their fathers; bhrātṛ — brothers; bandhubhiḥ — and other relatives; govinda — by Lord Kṛṣṇa; apahṛta — stolen away; ātmānaḥ — their very selves; na nyavartanta — they did not turn back; mohitāḥ — enchanted.
Their husbands, fathers, brothers and other relatives tried to stop them, but Kṛṣṇa had already stolen their hearts. Enchanted by the sound of His flute, they refused to turn back.
antaḥ-gṛha — within their homes; gatāḥ — present; kāścit — some; gopyaḥ — gopīs; alabdha — not obtaining; vinirgamāḥ — any exit; kṛṣṇam — upon Śrī Kṛṣṇa; tat-bhāvanā — with ecstatic love for Him; yuktāḥ — fully endowed; dadhyuḥ — they meditated; mīlita — closed; locanāḥ — their eyes.
Some of the gopīs, however, could not manage to get out of their houses, and instead they remained home with eyes closed, meditating upon Him in pure love.
tam eva paramātmānaṁ
jahur guṇa-mayaṁ dehaṁ
duḥsaha — intolerable; preṣṭha — from their beloved; viraha — from separation; tīvra — intense; tāpa — by the burning pain; dhuta — removed; aśubhāḥ — all inauspicious things in their hearts; dhyāna — by meditation; prāpta — obtained; acyuta — of the infallible Lord Śrī Kṛṣṇa; āśleṣa — caused by the embrace; nirvṛtyā — by the joy; kṣīṇa — reduced to nil; maṅgalāḥ — their auspicious karmic reactions; tam — Him; eva — even though; parama-ātmānam — the Supersoul; jāra — a paramour; buddhyā — thinking Him to be; api — nevertheless; saṅgatāḥ — getting His direct association; jahuḥ — they gave up; guṇa-mayam — composed of the modes of material nature; deham — their bodies; sadyaḥ — immediately; prakṣīṇa — thoroughly counteracted; bandhanāḥ — all their bondage of karma.
For those gopīs who could not go to see Kṛṣṇa, intolerable separation from their beloved caused an intense agony that burned away all impious karma. By meditating upon Him they realized His embrace, and the ecstasy they then felt exhausted their material piety. Although Lord Kṛṣṇa is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies.
kṛṣṇaṁ viduḥ paraṁ kāntaṁ
na tu brahmatayā mune
tāsāṁ guṇa-dhiyāṁ katham
śrī-parīkṣit uvāca — Śrī Parīkṣit said; kṛṣṇam — Lord Kṛṣṇa; viduḥ — they knew; param — only; kāntam — as their beloved; na — not; tu — but; brahmatayā — as the Absolute Truth; mune — O sage, Śukadeva; guṇa — of the three modes of material nature; pravāha — of the mighty current; uparamaḥ — the cessation; tāsām — for them; guṇa-dhiyām — whose mentality was caught up in those modes; katham — how.
Śrī Parīkṣit Mahārāja said: O sage, the gopīs knew Kṛṣṇa only as their lover, not as the Supreme Absolute Truth. So how could these girls, their minds caught up in the waves of the modes of nature, free themselves from material attachment?
uktaṁ purastād etat te
caidyaḥ siddhiṁ yathā gataḥ
dviṣann api hṛṣīkeśaṁ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; uktam — spoken; purastāt — previously; etat — this; te — to you; caidyaḥ — the King of Cedi, Śiśupāla; siddhim — perfection; yathā — as; gataḥ — he attained; dviṣan — hating; api — even; hṛṣīkeśam — the Supreme Lord Hṛṣīkeśa; kim uta — what to speak then; adhokṣaja — to the transcendental Lord, who lies beyond the purview of ordinary senses; priyāḥ — of those devotees who are very dear.
Śukadeva Gosvāmī said: This point was explained to you previously. Since even Śiśupāla, who hated Kṛṣṇa, achieved perfection, then what to speak of the Lord’s dear devotees.
vyaktir bhagavato nṛpa
nṛṇām — for humanity; niḥśreyasa — of the highest benefit; arthāya — for the purpose; vyaktiḥ — the personal appearance; bhagavataḥ — of the Supreme Lord; nṛpa — O King; avyayasya — of Him who is inexhaustible; aprameyasya — immeasurable; nirguṇasya — untouched by material qualities; guṇa-ātmanaḥ — the controller of the material modes.
O King, the Supreme Lord is inexhaustible and immeasurable, and He is untouched by the material modes because He is their controller. His personal appearance in this world is meant for bestowing the highest benefit on humanity.
kāmaṁ krodhaṁ bhayaṁ sneham
aikyaṁ sauhṛdam eva ca
nityaṁ harau vidadhato
yānti tan-mayatāṁ hi te
kāmam — lust; krodham — anger; bhayam — fear; sneham — loving affection; aikyam — unity; sauhṛdam — friendship; eva ca — also; nityam — always; harau — for Lord Hari; vidadhataḥ — exhibiting; yānti — they achieve; tat-mayatām — absorption in Him; hi — indeed; te — such persons.
Persons who constantly direct their lust, anger, fear, protective affection, feeling of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him.
na caivaṁ vismayaḥ kāryo
bhavatā bhagavaty aje
yata etad vimucyate
na ca — nor; evam — like this; vismayaḥ — astonishment; kāryaḥ — should be had; bhavatā — by you; bhagavati — in regard to the Supreme Personality of Godhead; aje — who is unborn; yoga-īśvara — of the masters of yoga; īśvare — the ultimate master; kṛṣṇe — Lord Kṛṣṇa; yataḥ — by whom; etat — this (world); vimucyate — becomes liberated.
You should not be so astonished by Kṛṣṇa, the unborn master of all masters of mystic power, the Supreme Personality of Godhead. After all, it is the Lord who liberates this world.
tā dṛṣṭvāntikam āyātā
avadad vadatāṁ śreṣṭho
vācaḥ peśair vimohayan
tāḥ — them; dṛṣṭvā — seeing; antikam — nearby; āyātāḥ — arrived; bhagavān — the Supreme Lord; vraja-yoṣitaḥ — the girls of Vraja; avadat — He spoke; vadatām — of speakers; śreṣṭhaḥ — the best; vācaḥ — of language; peśaiḥ — with decorations; vimohayan — bewildering.
Seeing that the girls of Vraja had arrived, Lord Kṛṣṇa, the best of speakers, greeted them with charming words that bewildered their minds.
svāgataṁ vo mahā-bhāgāḥ
priyaṁ kiṁ karavāṇi vaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; su-āgatam — welcome; vaḥ — to you; mahā-bhāgāḥ — O most fortunate ladies; priyam — pleasing; kim — what; karavāṇi — may I do; vaḥ — for you; vrajasya — of Vraja; anāmayam — the well-being; kaccit — whether; brūta — please tell; āgamana — for your coming; kāraṇam — the reason.
Lord Kṛṣṇa said: O most fortunate ladies, welcome. What may I do to please you? Is everything well in Vraja? Please tell Me the reason for your coming here.
rajany eṣā ghora-rūpā
pratiyāta vrajaṁ neha
stheyaṁ strībhiḥ su-madhyamāḥ
rajanī — night; eṣā — this; ghora-rūpā — fearsome in appearance; ghora-sattva — by fearsome creatures; niṣevitā — populated; pratiyāta — please return; vrajam — to the cowherd village of Vraja; na — not; iha — here; stheyam — should stay; strībhiḥ — women; su-madhyamāḥ — O slender-waisted girls.
This night is quite frightening, and frightening creatures are lurking about. Return to Vraja, slender-waisted girls. This is not a proper place for women.
mātaraḥ pitaraḥ putrā
bhrātaraḥ patayaś ca vaḥ
vicinvanti hy apaśyanto
mā kṛḍhvaṁ bandhu-sādhvasam
mātaraḥ — mothers; pitaraḥ — fathers; putrāḥ — sons; bhrātaraḥ — brothers; patayaḥ — husbands; ca — and; vaḥ — your; vincinvanti — are searching; hi — certainly; apaśyantaḥ — not seeing; mā kṛḍhvam — do not create; bandhu — for your family members; sādhvasam — anxiety.
Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly searching for you. Don’t cause anxiety for your family members.
dṛṣṭaṁ vanaṁ kusumitaṁ
tad yāta mā ciraṁ goṣṭhaṁ
śuśrūṣadhvaṁ patīn satīḥ
krandanti vatsā bālāś ca
tān pāyayata duhyata
dṛṣṭam — seen; vanam — the forest; kusumitam — full of flowers; rākā-īśa — of the moon, the lord of the presiding goddess of the full-moon day; kara — by the hand; rañjitam — made resplendent; yamunā — coming from the Yamunā River; anila — by the wind; līlā — playfully; ejat — trembling; taru — of the trees; pallava — with the leaves; śobhitam — beautified; tat — therefore; yāta — go back; mā ciram — without delay; goṣṭham — to the cowherd village; śuśrūṣadhvam — you must serve; patīn — your husbands; satīḥ — O chaste women; krandanti — are crying; vatsāḥ — the calves; bālāḥ — the children; ca — and; tān — them; pāyayata — breast-feed; duhyata — feed with cow’s milk.
Now you have seen this Vṛndāvana forest, full of flowers and resplendent with the light of the full moon. You have seen the beauty of the trees, with their leaves trembling in the gentle breeze coming from the Yamunā. So now go back to the cowherd village. Don’t delay. O chaste ladies, serve your husbands and give milk to your crying babies and calves.
atha vā mad-abhisnehād
āgatā hy upapannaṁ vaḥ
prīyante mayi jantavaḥ
atha vā — or else; mat-abhisnehāt — because of love for Me; bhavatyaḥ — you; yantrita — subjugated; aśayāḥ — your hearts; āgatāḥ — have come; hi — indeed; upapannam — fitting; vaḥ — on your part; prīyante — have affection; mayi — for Me; jantavaḥ — all living beings.
On the other hand, perhaps you have come here out of your great love for Me, which has taken control of your hearts. This is of course quite commendable on your part, since all living entities possess natural affection for Me.
bhartuḥ śuśrūṣaṇaṁ strīṇāṁ
paro dharmo hy amāyayā
tad-bandhūnāṁ ca kalyāṇaḥ
bhartuḥ — of one’s husband; śuśrūṣaṇam — faithful service; strīṇām — for women; paraḥ — the highest; dharmaḥ — religious duty; hi — indeed; amāyayā — without duplicity; tat-bandhūnām — to the relatives of their husbands; ca — and; kalyāṇaḥ — doing good; prajānām — of their offspring; ca — and; anupoṣaṇam — the care.
The highest religious duty for a woman is to sincerely serve her husband, behave well toward her husband’s family and take good care of her children.
duḥśīlo durbhago vṛddho
jaḍo rogy adhano ’pi vā
patiḥ strībhir na hātavyo
duḥśīlaḥ — of bad character; durbhagaḥ — unfortunate; vṛddhaḥ — old; jaḍaḥ — retarded; rogī — sickly; adhanaḥ — poor; api vā — even; patiḥ — the husband; strībhiḥ — by women; na hātavyaḥ — should not be rejected; loka — a good destination in the next life; īpsubhiḥ — who desire; apātakī — (if he is) not fallen.
Women who desire a good destination in the next life should never abandon a husband who has not fallen from his religious standards, even if he is obnoxious, unfortunate, old, unintelligent, sickly or poor.
asvargyam ayaśasyaṁ ca
phalgu kṛcchraṁ bhayāvaham
jugupsitaṁ ca sarvatra
hy aupapatyaṁ kula-striyaḥ
asvargyam — not leading to heaven; ayaśasyam — unfavorable for a good reputation; ca — and; phalgu — insignificant; kṛcchram - difficult: bhaya — āvaham — creating fear; jugupsitam — contemptible; ca — and; sarvatra — in all cases; hi — indeed; aupapatyam — adulterous affairs; kula-striyaḥ — for a woman coming from a respectable family.
For a woman from a respectable family, petty adulterous affairs are always condemned. They bar her from heaven, ruin her reputation and bring her difficulty and fear.
śravaṇād darśanād dhyānān
mayi bhāvo ’nukīrtanāt
na tathā sannikarṣeṇa
pratiyāta tato gṛhān
śravaṇāt — by hearing (My glories); darśanāt — by viewing (My Deity form in the temple); dhyānāt — by meditation; mayi — for Me; bhāvaḥ — love; anukīrtanāt — by subsequent chanting; na — not; tathā — in the same way; sannikarṣeṇa — by physical proximity; pratiyāta — please return; tataḥ — therefore; gṛhān — to your homes.
Transcendental love for Me arises by the devotional processes of hearing about Me, seeing My Deity form, meditating on Me and faithfully chanting My glories. The same result is not achieved by mere physical proximity. So please go back to your homes.
iti vipriyam ākarṇya
cintām āpur duratyayām
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; vipriyam — unpleasant; ākarṇya — hearing; gopyaḥ — the gopīs; govinda-bhāṣitam — the words spoken by Govinda; viṣaṇṇāḥ — becoming morose; bhagna — thwarted; saṅkalpāḥ — their strong desires; cintām — anxiety; āpuḥ — they experienced; duratyayām — insurmountable.
Śukadeva Gosvāmī said: Hearing these unpleasant words spoken by Govinda, the gopīs became morose. Their great hopes were frustrated and they felt insurmountable anxiety.
kṛtvā mukhāny ava śucaḥ śvasanena śuṣyad
bimbādharāṇi caraṇena bhuvaḥ likhantyaḥ
asrair upātta-masibhiḥ kuca-kuṅkumāni
tasthur mṛjantya uru-duḥkha-bharāḥ sma tūṣṇīm
kṛtvā — placing; mukhāni — their faces; ava — downward; śucaḥ — out of sorrow; śvasanena — by sighing; śuṣyat — drying up; bimba — (appearing like) red bimba fruits; adharāṇi — their lips; caraṇena — with their toes; bhuvaḥ — the ground; likhantyaḥ — scratching; asraiḥ — with their tears; upātta — which carried; masibhiḥ — the kajjala from their eyes; kuca — on the breasts; kuṅkumāni — the vermilion powder; tasthuḥ — they stood still; mṛjantyaḥ — washing away; uru — excessive; duḥkha — of unhappiness; bharāḥ — feeling the burden; sma — indeed; tūṣṇīm — silently.
Their heads hanging down and their heavy, sorrowful breathing drying up their reddened lips, the gopīs scratched the ground with their toes. Tears flowed from their eyes, carrying their kajjala and washing away the vermilion smeared on their breasts. Thus they stood, silently bearing the burden of their unhappiness.
preṣṭhaṁ priyetaram iva pratibhāṣamāṇaṁ
netre vimṛjya ruditopahate sma kiñcit
preṣṭham — their beloved; priya-itaram — just the opposite of a beloved; iva — as if; pratibhāṣamāṇam — addressing them; kṛṣṇam — Lord Kṛṣṇa; tat-artha — for His sake; vinivartita — desisted from; sarva — all; kāmāḥ — their material desires; netre — their eyes; vimṛjya — wiping; rudita — their crying; upahate — having stopped; sma — then; kiñcit — something; saṁrambha — with agitation; gadgada — choking up; giraḥ — their voices; abruvata — they spoke; anuraktāḥ — firmly attached.
Although Kṛṣṇa was their beloved, and although they had abandoned all other objects of desire for His sake, He had been speaking to them unfavorably. Nonetheless, they remained unflinching in their attachment to Him. Stopping their crying, they wiped their eyes and began to speak, their voices stammering with agitation.
maivaṁ vibho ’rhati bhavān gadituṁ nṛ-śaṁsaṁ
santyajya sarva-viṣayāṁs tava pāda-mūlam
bhaktā bhajasva duravagraha mā tyajāsmān
devo yathādi-puruṣo bhajate mumukṣūn
śrī-gopyaḥ ūcuḥ — the beautiful gopīs said; mā — not; evam — in this way; vibho — O all-powerful one; arhati — should; bhavān — Your good self; gaditum — speak; nṛ-śaṁsam — cruelly; santyajya — renouncing completely; sarva — all; viṣayān — varieties of sense gratification; tava — Your; pāda-mūlam — feet; bhaktāḥ — worshiping; bhajasva — please reciprocate with; duravagraha — O stubborn one; mā tyaja — do not reject; asmān — us; devāḥ — the Supreme Personality of Godhead; yathā — just as; ādi-puruṣaḥ — the primeval Lord, Nārāyaṇa; bhajate — reciprocates; mumukṣūn — with those who desire liberation.
The beautiful gopīs said: O all-powerful one, You should not speak in this cruel way. Do not reject us, who have renounced all material enjoyment to render devotional service to Your lotus feet. Reciprocate with us, O stubborn one, just as the primeval Lord, Śrī Nārāyaṇa, reciprocates with His devotees in their endeavors for liberation.
yat paty-apatya-suhṛdām anuvṛttir aṅga
strīṇāṁ sva-dharma iti dharma-vidā tvayoktam
astv evam etad upadeśa-pade tvayīśe
preṣṭho bhavāṁs tanu-bhṛtāṁ kila bandhur ātmā
yat — which; pati — of husbands; apatya — children; suhṛdām — and well-wishing relatives and friends; anuvṛttiḥ — the following; aṅga — our dear Kṛṣṇa; strīṇām — of women; sva-dharmaḥ — the proper religious duty; iti — thus; dharma-vidā — by the knower of religion; tvayā — You; uktam — spoken; astu — let it be; evam — like that; etat — this; upadeśa — of this instruction; pade — to the real object; tvayi — You; īśe — O Lord; preṣṭhaḥ — the dearmost; bhavān — You; tanu-bhṛtām — for all embodied living beings; kila — certainly; bandhuḥ — the close relative; ātmā — the very Self.
Our dear Kṛṣṇa, as an expert in religion You have advised us that the proper religious duty for women is to faithfully serve their husbands, children and other relatives. We agree that this principle is valid, but actually this service should be rendered to You. After all, O Lord, You are the dearmost friend of all embodied souls. You are their most intimate relative and indeed their very Self.
kurvanti hi tvayi ratiṁ kuśalāḥ sva ātman
nitya-priye pati-sutādibhir ārti-daiḥ kim
tan naḥ prasīda parameśvara mā sma chindyā
āśāṁ dhṛtāṁ tvayi cirād aravinda-netra
kurvanti — they show; hi — indeed; tvayi — for You; ratim — attraction; kuśalāḥ — expert persons; sve — for their own; ātman — Self; nitya — eternally; priye — who is dear; pati — with our husbands; suta — children; ādibhiḥ — and other relations; ārti-daiḥ — who only give trouble; kim — what; tat — therefore; naḥ — to us; prasīda — be merciful; parama-īśvara — O supreme controller; mā sma chindyāḥ — please do not cut down; āśām — our hopes; dhṛtām — sustained; tvayi — for You; cirāt — for a long time; aravinda-netra — O lotus-eyed one.
Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have Your association.
cittaṁ sukhena bhavatāpahṛtaṁ gṛheṣu
yan nirviśaty uta karāv api gṛhya-kṛtye
pādau padaṁ na calatas tava pāda-mūlād
yāmaḥ kathaṁ vrajam atho karavāma kiṁ vā
cittam — our minds; sukhena — easily; bhavatā — by You; apahṛtam — were stolen; gṛheṣu — in our households; yat — which; nirviśati — were absorbed; uta — moreover; karau — our hands; api — as well; gṛhya-kṛtye — in household work; pādau — our feet; padam — one step; na calataḥ — are not moving; tava — Your; pāda-mūlāt — away from the feet; yāmaḥ — we shall go; katham — how; vrajam — back to Vraja; atha u — and then; karavāma — we shall do; kim — what; vā — furthermore.
Until today our minds were absorbed in household affairs, but You easily stole both our minds and our hands away from our housework. Now our feet won’t move one step from Your lotus feet. How can we go back to Vraja? What would we do there?
siñcāṅga nas tvad-adharāmṛta-pūrakeṇa
no ced vayaṁ virahajāgny-upayukta-dehā
dhyānena yāma padayoḥ padavīṁ sakhe te
siñca — please pour; aṅga — our dear Kṛṣṇa; naḥ — our; tvat — Your; adhara — of the lips; amṛta — of the nectar; pūrakeṇa — with the flood; hāsa — smiling; avaloka — by Your glances; kala — melodious; gīta — and the song (of Your flute); ja — generated; hṛt-śaya — situated within our hearts; agnim — the fire; na u cet — if not; vayam — we; viraha — from separation; ja — born; agni — within the fire; upayukta — placing; dehāḥ — our bodies; dhyānena — by meditation; yāma — we shall go; padayoḥ — of the feet; padavīm — to the place; sakhe — O friend; te — Your.
Dear Kṛṣṇa, please pour the nectar of Your lips upon the fire within our hearts — a fire You ignited with Your smiling glances and the sweet song of Your flute. If You do not, we will consign our bodies to the fire of separation from You, O friend, and thus like yogīs attain to the abode of Your lotus feet by meditation.
yarhy ambujākṣa tava pāda-talaṁ ramāyā
datta-kṣaṇaṁ kvacid araṇya-jana-priyasya
asprākṣma tat-prabhṛti nānya-samakṣam añjaḥ
sthātuṁs tvayābhiramitā bata pārayāmaḥ
yarhi — when; ambuja — like lotuses; akṣa — O You whose eyes; tava — Your; pāda — of the feet; talam — at the base; ramāyāḥ — for the goddess of fortune, Śrīmatī Lakṣmīdevī; datta — affording; kṣaṇam — a festival; kvacit — sometimes; araṇya — who dwell in the forest; jana — the people; priyasya — who hold dear; asprākṣma — we shall touch; tat-prabhṛti — from that moment forward; na — never; anya — of any other man; samakṣam — in the presence; añjaḥ — directly; sthātum — to stand; tvayā — by You; abhiramitāḥ — filled with joy; bata — certainly; pārayāmaḥ — will we be able.
O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of Your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by You.
śrīr yat padāmbuja-rajaś cakame tulasyā
labdhvāpi vakṣasi padaṁ kila bhṛtya-juṣṭam
yasyāḥ sva-vīkṣaṇa utānya-sura-prayāsas
tadvad vayaṁ ca tava pāda-rajaḥ prapannāḥ
śrīḥ — the goddess of fortune, wife of Lord Nārāyaṇa; yat — as; pada-ambuja — of the lotus feet; rajaḥ — the dust; cakame — desired; tulasyā — together with Tulasī-devī; labdhvā — having obtained; api — even; vakṣasi — upon His chest; padam — her position; kila — indeed; bhṛtya — by servants; juṣṭam — served; yasyāḥ — whose (Lakṣmī’s); sva — upon themselves; vīkṣaṇe — for the sake of the glance; uta — on the other hand; anya — of the other; sura — demigods; prayāsaḥ — the endeavor; tadvat — in the same way; vayam — we; ca — also; tava — Your; pāda — of the feet; rajaḥ — the dust; prapannāḥ — have approached for shelter.
Goddess Lakṣmī, whose glance is sought after by the demigods with great endeavor, has achieved the unique position of always remaining on the chest of her Lord, Nārāyaṇa. Still, she desires the dust of His lotus feet, even though she has to share that dust with Tulasī-devī and indeed with the Lord’s many other servants. Similarly, we have approached the dust of Your lotus feet for shelter.
tan naḥ prasīda vṛjinārdana te ’nghri-mūlaṁ
prāptā visṛjya vasatīs tvad-upāsanāśāḥ
taptātmanāṁ puruṣa-bhūṣaṇa dehi dāsyam
tat — therefore; naḥ — to us; prasīda — please show Your mercy; vṛjina — of all distress; ardana — O vanquisher; te — Your; aṅghri-mūlam — feet; prāptāḥ — we have approached; visṛjya — renouncing; vasatīḥ — our homes; tvat-upāsanā — the worship of You; āśāḥ — hoping for; tvat — Your; sundara — beautiful; smita — smiling; nirīkṣaṇa — because of the glances; tīvra — intense; kāma — by the lust; tapta — burned; ātmanām — whose hearts; puruṣa — of all men; bhūṣaṇa — O ornament; dehi — please grant; dāsyam — servitude.
Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants.
vīkṣyālakāvṛta-mukhaṁ tava kuṇdala-śrī
dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya
vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ
vīkṣya — seeing; alaka — by Your hair; āvṛta — covered; mukham — face; tava — Your; kuṇḍala — of Your earrings; śrī — with the beauty; gaṇḍa-sthala — having the cheeks; adhara — of Your lips; sudham — and the nectar; hasita — smiling; avalokam — with glances; datta — bestowing; abhayam — fearlessness; ca — and; bhuja-daṇḍa — of Your mighty arms; yugam — the pair; vilokya — glancing upon; vakṣaḥ — Your chest; śrī — of the goddess of fortune; eka — the only; ramaṇam — source of pleasure; ca — and; bhavāma — we must become; dāsyaḥ — Your maidservants.
Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings, Your lips full of nectar, and Your smiling glance, and also seeing Your two imposing arms, which take away our fear, and Your chest, which is the only source of pleasure for the goddess of fortune, we must become Your maidservants.
kā stry aṅga te kala-padāyata-veṇu-gīta-
sammohitārya-caritān na calet tri-lokyām
trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ
yad go-dvija-druma-mṛgāḥ pulakāny abibhran
kā — which; strī — woman; aṅga — dear Kṛṣṇa; te — Your; kala — sweet-sounding; pada — having stanzas; āyata — drawn-out; veṇu — of Your flute; gīta — by the song; sammohitā — completely bewildered; ārya — of civilized people; caritāt — from the proper behavior; na calet — does not deviate; tri-lokyām — within the three worlds; trai-lokya — of all the three worlds; saubhagam — the cause of auspiciousness; idam — this; ca — and; nirīkṣya — seeing; rūpam — the personal beauty; yat — because of which; go — the cows; dvija — birds; druma — trees; mṛgāḥ — and deer; pulakāni — bodily hair standing on end; abibhran — they bore.
Dear Kṛṣṇa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form.
vyaktaṁ bhavān vraja-bhayārti-haro ’bhijāto
devo yathādi-puruṣaḥ sura-loka-goptā
tan no nidhehi kara-paṅkajam ārta-bandho
tapta-staneṣu ca śiraḥsu ca kiṅkarīṇām
vyaktam — obviously; bhavān — You; vraja — of the people of Vraja; bhaya — of the fear; ārti — and distress; haraḥ — as the remover; abhijātaḥ — have taken birth; devaḥ — the Supreme Personality of Godhead; yathā — just as; ādi-puruṣaḥ — the primeval Lord; sura-loka — of the planets of the demigods; goptā — the protector; tat — therefore; naḥ — of us; nidhehi — kindly place; kara — Your hand; paṅkajam — lotuslike; ārta — of the distressed; bandho — O friend; tapta — burning; staneṣu — on the breasts; ca — and; śiraḥsu — on the heads; ca — also; kiṅkarīṇām — of Your maidservants.
Clearly You have taken birth in this world to relieve the fear and distress of the people of Vraja, just as the Supreme Personality of Godhead, the primeval Lord, protects the domain of the demigods. Therefore, O friend of the distressed, kindly place Your lotus hand on Your maidservants’ heads and burning breasts.
iti viklavitaṁ tāsāṁ
prahasya sa-dayaṁ gopīr
ātmārāmo ’py arīramat
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — in these words; viklavitam — the despondent expressions of; tāsām — of them; śrutvā — having heard; yoga-īśvara-īśvaraḥ — the Lord of all lords of mystic power; prahasya — laughing; sa-dayam — mercifully; gopīḥ — the gopīs; ātma ārāmaḥ — self-satisfied; api — even though; arīramat — He satisfied.
Śukadeva Gosvāmī said: Smiling upon hearing these despondent words from the gopīs, Lord Kṛṣṇa, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although He is self-satisfied.
tābhiḥ sametābhir udāra-ceṣṭitaḥ
vyarocataiṇāṅka ivoḍubhir vṛtaḥ
tābhiḥ — with them; sametābhiḥ — who were all joined together; udāra — magnanimous; ceṣṭitaḥ — He whose activities; priya — affectionate; īkṣaṇa — by His glances; utphulla — blossoming; mukhībhiḥ — whose faces; acyutaḥ — the infallible Lord; udāra — with broad; hāsa — smiles; dvija — of His teeth; kunda — (like) jasmine flowers; dīdhatiḥ — showing the effulgence; vyarocata — He appeared splendid; eṇa-aṅkaḥ — the moon, who bears marks resembling a black deer; iva — like; uḍubhiḥ — by stars; vṛtaḥ — surrounded.
Among the assembled gopīs, the infallible Lord Kṛṣṇa appeared just like the moon surrounded by stars. He whose activities are so magnanimous made their faces blossom with His affectionate glances, and His broad smiles revealed the effulgence of His jasmine-bud-like teeth.
mālāṁ bibhrad vaijayantīṁ
vyacaran maṇḍayan vanam
upagīyamānaḥ — being sung about; udgāyan — singing loudly Himself; vanitā — of women; śata — hundreds; yūthapaḥ — the commander; māIām — the garland; bibhrat — wearing; vaijayantīm — known as Vaijayantī (which consists of flowers of five different colors); vyacaran — moving about; maṇḍayan — beautifying; vanam — the forest.
As the gopīs sang His praises, that leader of hundreds of women sang loudly in reply. He moved among them, wearing His Vaijayantī garland, beautifying the Vṛndāvana forest.
nadyāḥ pulinam āviśya
uttambhayan rati-patiṁ ramayāṁ cakāra
nadyāḥ — of the river; pulinam — the bank; āviśya — entering upon; gopībhiḥ — together with the gopīs; hima — cool; vālukam — by its sand; juṣṭam — served; tat — of it; tarala — by the waves; ānandi — made joyful; kumuda — of the lotuses; āmoda — (carrying) the fragrance; vāyunā — by the wind; bāhu — of His arms; prasāra — with the throwing; parirambha — with embraces; kara — of their hands; alaka — hair; ūru — thighs; nīvī — belts; stana — and breasts; ālabhana — with the touching; narma — in sport; nakha — of fingernails; agra-pātaiḥ — with the striking; kṣvelyā — with playful conversation; avaloka — glancing; hasitaiḥ — and laughter; vraja-sundarīṇām — for the beautiful young girls of Vraja; uttambhayan — inciting; rati-patim — Cupid; ramayām cakāra — He took pleasure.
Śrī Kṛṣṇa went with the gopīs to the bank of the Yamunā, where the sand was cooling and the wind, enlivened by the river’s waves, bore the fragrance of lotuses. There Kṛṣṇa threw His arms around the gopīs and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts and breasts, by playfully scratching them with His fingernails, and also by joking with them, glancing at them and laughing with them. In this way the Lord enjoyed His pastimes.
evaṁ bhagavataḥ kṛṣṇāl
ātmānaṁ menire strīṇāṁ
māninyo hy adhikaṁ bhuvi
evam — in this way; bhagavataḥ — from the Personality of Godhead; kṛṣṇāt — Lord Kṛṣṇa; labdha — receiving; mānāḥ — special respect; mahā-ātmanaḥ — from the Supreme Soul; ātmānam — themselves; menire — they considered; strīṇām — among all women; māninyaḥ — becoming proud; hi — indeed; adhikam — the best; bhuvi — on the earth.
The gopīs became proud of themselves for having received such special attention from Kṛṣṇa, the Supreme Personality of Godhead, and each of them thought herself the best woman on earth.
vīkṣya mānaṁ ca keśavaḥ
tāsām — of them; tat — that; saubhaga — due to their good fortune; madam — intoxicated state; vīkṣya — observing; mānam — the false pride; ca — and; keśavaḥ — Lord Kṛṣṇa; praśamāya — in order to diminish it; prasādāya — to show them favor; tatra eva — right there; antaradhīyata — He disappeared.
Lord Keśava, seeing the gopīs too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared.