One day they came to the riverbank and, putting aside their clothing as they had done before, happily played in the water while singing the glories of Kṛṣṇa.

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TRANSLATION

Śukadeva Gosvāmī said: During the first month of the winter season, the young unmarried girls of Gokula observed the vow of worshiping goddess Kātyāyanī. For the entire month they ate only unspiced khichrī.

COMMENTARY

This chapter describes the virgin gopīs’ (vraja-kumārikā) worship of goddess Kātyāyanī to attain Kṛṣṇa as their husband, Kṛṣṇa’s stealing their clothing, Kṛṣṇa’s conversation with them and fulfilling their desires, and Kṛṣṇa’s praising the trees.

After describing the pūrva-rāga of the married gopīs such as Rādhikā toward Kṛṣṇa in the autumn (Śārada) season, there is a description of the pūrva-rāga of the unmarried nitya-siddha gopīs such as Dhanya in connection with the Hemanta season. [Pūrva-rāga is intense loving attachment before meeting the beloved] Although in fact their loving affection for Kṛṣṇa as an intimate associate was already established, still the kanyā kumāris (virgin gopīs), following the ways of ordinary society, performed worship of Kātyāyanī-devī to attain Kṛṣṇa as their husband.

The distinction between these kumāri-gopīs performing a vrata in the month of Mārgaśīrṣa, and those like Rādhā is made in the Hari-vaṁśa, Viṣṇu Purāṇa and Brahmā Purāṇa in such verses as the following: “The young, unmarried gopīs gathered together while it was still dark,” (yuvatir gopakanyas ca ratrau sankalya kalavit).

|| 10.22.2-3 ||

āplutyāmbhasi kālindyā jalānte codite ’ruṇe

kṛtvā pratikṛtiṁ devīm ānarcur nṛpa saikatīm

gandhair mālyaiḥ surabhibhir balibhir dhūpa-dīpakaiḥ

uccāvacaiś copahāraiḥ pravāla-phala-taṇḍulaiḥ

TRANSLATION

My dear King, after they had bathed in the water of the Yamunā just as the sun was rising, the gopīs made an earthen deity of goddess Durgā on the riverbank. Then they worshiped her with such aromatic substances as sandalwood pulp, along with other items both opulent and simple, including lamps, fruits, betel nuts, newly grown leaves, and fragrant garlands and incense.

COMMENTARY

The word balibhir indicates offerings of cloth, ornaments and food.

|| 10.22.4 ||

kātyāyani mahā-māye mahā-yoginy adhīśvari

nanda-gopa-sutaṁ devi patiṁ me kuru te namaḥ

iti mantraṁ japantyas tāḥ pūjāṁ cakruḥ kamārikāḥ

TRANSLATION

Each of the young unmarried girls performed her worship while chanting the following mantra. “O goddess Kātyāyanī, O great potency of the Lord, O possessor of great mystic power and mighty controller of all, please make the son of Nanda Mahārāja my husband. I offer my obeisances unto you.”

COMMENTARY

The gopīs prayed, “Oh Kātyāyanī! Please make the son of Nanda Mahārāja my husband.”

But goddess Kātyāyanī may object, “When you say please do it, what does that have to do with me? You should be allowed to do whatever you wish in this matter. I, on the other hand, shall simply inspire your parents to do the needful in this matter. Therefore, you should rather use the words, ‘Please cause someone to do it, or please give this.’”

Anticipating this objection, the gopīs say in anxiety, “O great yoginī! My connection with Kṛṣṇa should be immediately arranged by you, without the unnecessary disturbance of my parents. I am too anxious for this and cannot wait.

Besides Kṛṣṇa has not taken brahminical initiation yet so He is not ready for marriage. Therefore, Goddess, overlook the proper rituals of marriage, and in the Gandharva style let us marry Kṛṣṇa immediately.” Such is the implication. [Gandharva marriage is a love marriage by personal agreement without parental sanction]

Kātyāyanī may object, “You are thinking of Kṛṣṇa as your husband and are anxious to have intimate connection with Him even without your parents’ knowing. But how can I possibly fulfill this desire of yours?”

The gopī replies, “Oh adhīśvarī! You have all powers; therefore nothing is impossible for you. You are Mahā-māyā, the supreme enchantress! Therefore, by the power of illusion you should bewilder my parents, so they will not know of my marriage and the secret of my intimate association with Kṛṣṇa.”

Taking the word devi to mean dīvyati (play), it refers to Kṛṣṇa who plays and causes one to play (devyati). Therefore, the gopī says, “Devi means Kṛṣṇa is indeed the husband, so please make Him so. Such a status of being a husband can be affected without marriage, and thus there is no harm even if I am married to some other cowherd man.” In this way each of the gopīs separately meditates on the meaning of the mantra chanted to petition goddess Kātyāyanī.

In ānanda Vṛndāvana Campū, the gopīs pray, “O worshipable Devī! Please accept this foot wash (pādya), and cool off our burning breasts with the water from Kṛṣṇa’s feet. We worship you with this arghya, so please give us the association of Kṛṣṇa, who is mahārgha, most worshipable.”

The goddess Durgā mentioned in this verse is not the illusory energy of Kṛṣṇa called Mahā-māyā but rather the internal potency (cit-śakti) of the Lord known as Yoga-māyā. The distinction between the internal and external potency of the Lord is described in the Nārada-pañcarātra, in the conversation between Śruti and Vidyā:

“Mahāviṣṇu’s inferior potency, known as Durgā, is dedicated to His loving service. Being the Lord’s potency, this inferior energy is nondifferent from Him (mahā-viṣṇu-svarūpiṇī). There is another, superior potency, whose form is on the same spiritual level as that of God Himself. Simply by scientifically understanding this supreme potency, one can immediately achieve the Supreme Soul of all souls, who is the Lord of all lords. There is no other process to achieve Him.”

“That supreme potency of the Lord is known as Gokuleśvarī, the goddess of Gokula. Her nature is to be completely absorbed in love of God (prema-sarvasva), and through Her one can easily obtain the primeval God, the Lord of all that be. This internal potency of the Lord has a covering potency (āvārika-śakti) known as Mahā-māyā, who rules the material world. In fact she bewilders the entire universe, and thus everyone within the universe falsely identifies himself with the material body.”

We can thus understand that the internal and external potencies of the Supreme Lord are personified as Yoga-māyā and Mahā-māyā, respectively. The name Durgā is sometimes used to refer to the internal, superior potency, as stated in the Pañcarātra:

“In all mantras used to worship Kṛṣṇa, the presiding deity is the spiritual Durgā.” Thus in the transcendental sound vibrations glorifying and worshiping the Absolute Truth, Śrī Kṛṣṇa, the presiding deity of the particular mantra or hymn is called Durgā. To confuse the Yoga-māyā Durgā with the Mahā-māyā Durgā is a mistake.

Furthermore, although the pastimes of Vraja are on the platform of pure transcendence (suddha-sattva), they somewhat resemble material pastimes in appearance. Therefore, there is no fault in the gopīs’ worship of Durgā or Mahā-māyā. Independent thinkers who think that the name of Durgā and Mahā-māyā refer exclusively to the external potency of the Lord have no chance of getting even a touch of the breeze carrying the scent of prema on their body. This is from Vaiṣṇava-toṣaṇī.

|| 10.22.5 ||

evaṁ māsaṁ vrataṁ ceruḥ  kumāryaḥ kṛṣṇa-cetasaḥ

bhadrakālīṁ samānarcur bhūyān nanda-sutaḥ patiḥ

TRANSLATION

Thus for an entire month the girls carried out their vow and properly worshiped the goddess Bhadrakālī, fully absorbing their minds in Kṛṣṇa and meditating upon the following thought: “May the son of King Nanda become my husband.”

COMMENTARY

They worshiped Bhadrakālī with the vow, “May the son of Nanda be my husband.”

|| 10.22.6 ||

ūṣasy utthāya gotraiḥ svair anyonyābaddha-bāhavaḥ

kṛṣṇam uccair jagur yāntyaḥ kālindyāṁ snātum anvaham

TRANSLATION

Each day they rose at dawn. Calling out to one another by name, they all held hands and loudly sang the glories of Kṛṣṇa while going to the Kālindī to take their bath.

COMMENTARY

This verse continues the second verse’s description of the gopīs going to the Yamunā for bathing. They called each other by name (svaiḥ gotraiḥ): “O Dhanya, Where are you? Why are you late?”

|| 10.22.7 ||

nadyāḥ kadācid āgatya tīre nikṣipya pūrva-vat

vāsāṁsi kṛṣṇaṁ gāyantyo vijahruḥ salile mudā

TRANSLATION

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