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Kṛṣṇa and the Gopīs Meet for the Rāsa Dance
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- This religious principle is based on sound tradition. Anyone who rejects it out of lust, enmity, fear or greed will certainly fail to achieve good fortune.
- My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.
- Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring “I am Govardhana Mountain!” He ate the abundant offerings.
- Lord Kṛṣṇa Lifts Govardhana Hill
- Angry Indra sent forth the clouds of universal destruction, known as Sāṁvartaka. Imagining himself the supreme controller, he spoke as follows.
- I will follow you to Vraja, riding on my elephant Airāvata and taking with me the swift and powerful wind-gods to decimate the cowherd village of Nanda Mahārāja.
- Propelled by the fearsome wind-gods, the clouds blazed with lightning bolts and roared with thunder as they hurled down hailstones.
- The cows and other animals, shivering from the excessive rain and wind, and the cowherd men and ladies, pained by the cold, all approached Lord Govinda for shelter.
- The Lord then addressed the cowherd community: O Mother, O Father, O residents of Vraja, if you wish you may now come under this hill with your cows.
- You should have no fear that this mountain will fall from My hand. And don’t be afraid of the wind and rain, for your deliverance from these afflictions has already been arranged.
- While all living creatures looked on, the Supreme Personality of Godhead put down the hill in its original place, just as it had stood before.
- My dear Parīkṣit, the demigods in heaven resoundingly played their conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu, began to sing.
- The cowherd men said:] Since this boy performs such extra-ordinary activities, how could He warrant a birth among worldly men like us—a birth that for Him would seem contemptible?
- How could this seven-year-old boy playfully hold up the great hill Govardhana with one hand, just as a mighty elephant holds up a lotus flower?
- After arranging for the mighty Lord Balarāma to kill the terrible demon Pralamba, Kṛṣṇa saved Vraja’s cowherd boys and their animals from a forest fire.
- Dear Nanda, how is it that we and all the other residents of Vraja cannot give up our constant affection for your son? And how is it that He is so spontaneously attracted to us?
- For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.
- For this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them.
- Lord Indra and Mother Surabhi Offer Prayers
- My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy Your cowherd community with severe rain and wind.
- Indra, you may now go. Execute My order and remain in your ap-pointed position as King of heaven. But be sober, without false pride.
- Kṛṣṇa Rescues Nanda Mahārāja
- Your father, who is sitting here, was brought to me by a foolish, ignorant servant of mine who did not understand his proper duty. Therefore, please forgive us.
- O Kṛṣṇa, O seer of everything, please give Your mercy even to me. O Govinda, You are most affectionate to Your father. Please take him home.
- Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.
- Kṛṣṇa and the Gopīs Meet for the Rāsa Dance
- 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.
- Seeing that the girls of Vraja had arrived, Lord Kṛṣṇa, the best of speakers, greeted them with charming words that bewildered their minds.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- The Gopīs Search for Kṛṣṇa
- O kurabaka tree, O aśoka, O nāga, punnāga and campaka, has Balarāma’s younger brother, whose smile removes the audacity of all proud women, passed this way?
- O most kind tulasī, to whom the feet of Govinda are so dear, have you seen that infallible one walk by, wearing you and encircled by swarms of bees?
- O mālati, O mallikā, O jāti and yūthikā, has Mādhava gone by here, giving you pleasure with the touch of His hand?
- Having spoken these words, the gopīs, distraught from searching for Kṛṣṇa, began to act out His various pastimes, fully absorbed in thoughts of Him.
- Don’t be afraid of the wind and rain,” said one gopī. “I will save you.” And with that she lifted her shawl above her head.
- Then another gopī spoke up: My dear cowherd boys, look at this raging forest fire! Quickly close your eyes and I will easily protect you.
- O girls! The dust of Govinda’s lotus feet is so sacred that even Brahmā, Śiva and the goddess Ramā take that dust upon their heads to dispel sinful reactions.
- She cried out: O master! My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!
- She told them how Mādhava had given Her much respect, but how She then suffered dishonor because of Her misbehavior. The gopīs were extremely amazed to hear this.
- The gopīs again came to the bank of the Kālindī. Meditating on Kṛṣṇa and eagerly hoping He would come, they sat down together to sing of Him.
- The Gopīs Songs of Separation (Gopī-gītā)
- One gopī joyfully took Kṛṣṇa’s hand between her folded palms, and another placed His arm, anointed with sandalwood paste, on her shoulder.
- A slender gopī respectfully took in her joined hands the betel nut He had chewed, and another gopī, burning with desire, put His lotus feet on her breasts.
- One gopī, beside herself with loving anger, bit her lips and stared at Him with frowning eyebrows, as if to wound Him with her harsh glances.
- Kettledrums then resounded in the sky while flowers rained down and the chief Gandharvas and their wives sang Lord Kṛṣṇa’s spotless glories.
COMMENTARY
Considering (sañcintya) the situation, Kṛṣṇa, out of His infinite compassion (mahā-kāruṇiko) for the Vrajavāsīs, separated the cowherd men from Vṛndāvana for a few moments and showed them His own attractively charming spiritual planet (lokaṁ svaṁ), Kṛṣṇaloka. Kṛṣṇa did this to show them that the sweetness of Vṛndāvana was superior to Brahman and Vaikuṇṭha.
However, if the Vrajavāsīs achieved sāyujya-mukti, merging in Brahman, it would be impossible for them to come out of it. Then how would they ever again taste the sweetness of Vṛndāvana? Because Lord Kṛṣṇa is vibhu (all-powerful), He could take them out of sāyujya-mukti and Vaikuṇṭha, which are both beyond the darkness of matter (tamasaḥ param).
|| 10.28.15 ||
satyaṁ jñānam anantaṁ yad brahma-jyotiḥ sanātanam
yad dhi paśyanti munayo guṇāpāye samāhitāḥ
TRANSLATION
Lord Kṛṣṇa revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature.
COMMENTARY
Satyaṁ means all-pervading. Jñānam means non-material. Anantam means without limit. Sanātanam means eternally perfect (nitya-siddha). The jñānīs (munaḥ), who transcend the modes of nature (guṇas), see the Brahman effulgence (brahma-jyoti) in samādhi. Brahman and Bhauma Vṛndāvana both have the nature of unlimited, effulgent bliss. But the people on earth only experience the extreme sweetness of Vṛndāvana and not its awesome and majestic aspect (aiśvarya), due to the covering of yogamāyā. Just as a clay pot conceals a lamp shining within it, Kṛṣṇa revealed the brahmajyoti far beyond the material world, and not the spiritual effulgence manifested within Vṛndāvana on this earth planet.
The form of Bhagavān Śrī Kṛṣṇa is much sweeter than the impersonal Brahman effulgence. This is confirmed by the realization of atmaramas such as Śukadeva Gosvāmī. Though the form of Bhagavān is also all-pervading, He appeared localized in a form of medium size, human-like. Though Bhagavān Śrī Kṛṣṇa is free from the six transformations of material nature, He seems to undergo birth, growth and so on. Bhagavān is free from the six material disturbances of hunger, thirst and so on, yet He seems to undergo hunger and thirst, perspire and become tired, express fear and bewilderment, and receive blows in battle. This is because Bhagavān Śrī Kṛṣṇa has unlimited inconceivable energies.
Similarly, Vṛndāvana like the body of the Lord, which spreads itself through millions of universes (as seen by Brahmā), is also limited and localized. The Lord says, “This Vṛndāvana spread over five yojanas is like My body.” And though the scriptures proclaim that the moving and nonmoving entities of Vṛndāvana are free from the six material disturbances [hunger, thirst, lamentation, illusion, old age and death], one sees to his astonishment that the men, animals, birds and trees in Vṛndāvana experience hunger, thirst, birth, old age, want and dissolution.
|| 10.28.16 ||
te tu brahma-hradam nītā magnāḥ kṛṣṇena coddhṛtāḥ
dadṛśur brahmaṇo lokaṁ yatrākrūro ’dhyagāt purā
TRANSLATION
The cowherd men were brought by Lord Kṛṣṇa to the Brahmā-hrada, made to submerge in the water, and then lifted up. From the same vantage point that Akrūra saw the spiritual world, the cowherd men saw the planet of the Absolute Truth.
COMMENTARY
The unlimited spiritual effulgence, called the brahmajyoti in Text 15, is compared to a lake called brahma-hrada, which actually exists in the river Yamunā. Śrī Kṛṣṇa submerged the cowherd men in that lake literally, and also in the sense that He submerged them in the awareness of the impersonal Brahman. But then, as indicated by the word uddhṛtāḥ (uplift), Kṛṣṇa lifted them up to a higher understanding, that of the Personality of Godhead in His own planet, Kṛṣṇaloka. This is also stated in the Bhāgavatam (2.7.31): lokaṁ vaikuṇṭham upaneṣyati gokulam sma, “Kṛṣṇa showed them Gokula, the highest planet in the spiritual sky.”
As the materialist is taken from the lake of matter to the realization of Brahman, so the cowherd men were taken from the lake of Brahman realization to the direct perception of Goloka Vṛndāvana, Śrī Kṛṣṇa’s blissful prema-dhāma. The bliss of kṛṣṇa-prema in Gokula far exceeds the paltry love-less happiness in Brahman.
The pastime involving Akrūra takes place later in the Bhāgavatam, The reason Śukadeva Gosvāmī says Akrūra saw Vaikuṇṭha purā, “previously,” is that all these incidents took place many years before the conversation between Śukadeva Gosvāmī and Mahārāja Parīkṣit.
|| 10.28.17 ||
nandādayas tu taṁ dṛṣṭvā paramānanda-nivṛtāḥ
kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ su-vismitāḥ
TRANSLATION
Nanda Mahārāja and the other cowherd men felt the greatest happiness when they saw that transcendental abode. They were especially amazed to see Kṛṣṇa Himself there, surrounded by the personified Vedas, who were offering Him prayers.
COMMENTARY
Seeing Kṛṣṇaloka in the spiritual world, the cowherd men were amazed and filled with the highest bliss. They experienced Kṛṣṇaloka to be the same as the Vṛndāvana on earth. It is just like a millionaire who having lost all his wealth becomes full of bliss on finding some clue to the wealth. They found that Śrī Kṛṣṇa, with His lotus face covered with drops of perspiration and worshipable by millions of their life airs, was personally present as the Lord of the spiritual world. In their unique vision they were astonished to see Kṛṣṇa being praised by the personified Vedas.
The cowherd men thought, “Where have these effulgent beings come from? They are unknown to us, but we cannot ask them who they are. Though seeing us, Kṛṣṇa does not display His boyish manners, run towards us and embrace us with His two arms. We also feel reluctant to approach Him and take Him on our laps. Today Kṛṣṇa has forgotten hunger and thirst. But how can His mother live without feeding Him?” In this way the cowherd men were astonished (vismitāḥ).
Employing her līlā-śakti, yogamāyā then brought the Vrajavāsīs back to earthly Vṛndāvana. Rūpa Gosvāmī has explained this fact in a verse in Stava-mālā: “May you be protected by Mukunda, who, in order to teach the cowherd men that there is no place as sweet as earthly Vṛndāvana, effortlessly showed them Kṛṣṇaloka in the spiritual world, and then brought them back to earthly Gokula.”
Thus ends the commentary on the Twenty Eighth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Twenty-nine
|| 10.29.1 ||
śrī-bādarāyaṇir uvāca
bhagavān api tā rātṛīḥ śāradotphulla-mallikāḥ
vīkṣya rantuṁ manaś cakre yoga-māyām upāśritaḥ
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