O faithful upholder of vows, please destroy our doubt by explaining to us what purpose the self-satisfied Lord of the Yadus had in mind when He behaved so contemptibly.

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TRANSLATION

Lord Kṛṣṇa’s garland had been crushed during His conjugal dalliance with the gopīs and colored vermilion by the kuṅkuma powder on their breasts. To dispel the fatigue of the gopīs, Kṛṣṇa entered the water of the Yamunā, followed swiftly by bees who were singing like the best of the Gandharvas. He appeared like a lordly elephant entering the water to relax in the company of his consorts. Indeed, the Lord had transgressed all worldly and Vedic morality just as a powerful elephant might break the dikes in a paddy field.

COMMENTARY

After the rāsa utsava Kṛṣṇa and the gopīs played in the Yamunā, just as a husband and wife take an avabhṛta bath to complete a soma yajña. To dispel His fatigue, Kṛṣṇa, followed by bees that were the best of singers (gandharva-pālibhir), entered the waters of the Yamunā along with the gopīs, whose bodies had become stained with the kuṅkuma from their breasts during their conjugal dalliance, and whose garlands were crushed by Kṛṣṇa’s limbs. Kṛṣṇa appeared like a bull elephant breaking all the embankments to enter the water and enjoy with his bevy of female elephants. Bhinna-setuḥ also means Kṛṣṇa broke the walls or transgressed the boundaries of worldly morality by enacting the rāsa dance with His beloved gopīs.

|| 10.33.23 ||

so ’mbhasy alaṁ yuvatibhiḥ pariṣicyamānaḥ

premṇekṣitaḥ prahasatībhir itas tato ’ṅga

vaimānikaiḥ kusuma-varṣibhir īdyamāno

reme svayaṁ sva-ratir atra gajendra-līlaḥ

TRANSLATION

My dear King, in the water Kṛṣṇa found Himself being splashed on all sides by the laughing gopīs, who looked at Him with love. As the demigods worshiped Him by showering flowers from their airplanes, the self-satisfied Lord took pleasure in playing like the king of the elephants.

COMMENTARY

There are two versions: premṇekṣitaḥ (glancing with prema), and premṇokṣita (moistened with prema). The gopīs gazed at Kṛṣṇa and laughed loudly as they splashed Him with water, or moistened Him with their love. As Kṛṣṇa, the self-satisfied lover (sva-ratiḥ), enjoyed with the gopīs, the demigods in the sky worshiped Him with showers of flowers.

|| 10.33.24 ||

tataś ca kṛṣṇopavane jala-sthala prasūna-gandhānila-juṣṭa-dik-taṭe

cacāra bhṛṅga-pramadā-gaṇāvṛto yathā mada-cyud dviradaḥ kareṇubhiḥ

TRANSLATION

Then the Lord strolled through a small forest on the bank of the Yamunā. This forest was filled to its limits with breezes carrying the fragrances of all the flowers growing on the land and in the water. Followed by His entourage of bees and beautiful women, Lord Kṛṣṇa appeared like an intoxicated elephant with his she-elephants.

COMMENTARY

After playing in the water, drying and massaging their bodies, and dressing in their favorite clothing and ornaments supplied by the mañjarīs, Kṛṣṇa and the gopīs entered the countless groves on the bank of the Yamunā for special pastimes. The groves had wide horizons served by breezes carrying the aroma of flowers growing in the water. Kṛṣṇa, surrounded by buzzing bees and love-filled gopīs, ambled along like a maddened elephant (mada-cyut) as He entered the groves.

|| 10.33.25 ||

evaṁ śaśāṅkāṁśu-virājitā niśāḥ sa satya-kāmo ’nuratābalā-gaṇaḥ

siṣeva ātmany avaruddha-saurataḥ sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ

TRANSLATION

Although the gopīs were firmly attached to Lord Kṛṣṇa, whose desires are always fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to perform His pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs.

COMMENTARY

In summarizing the rāsa-līla, which occurred on the full moon night of the autumn season, the Bhāgavatam indicates that similar pastimes with the same variety and splendor took place on other nights of the year.

By the influence of yogamāyā, Kṛṣṇa enjoyed the whole night, which extended for a night of Brahmā, under the soothing rays of the full moon (śaśāṅkāṁśu-virājitā). Kṛṣṇa took advantage (siṣeve) of the Vṛndāvana nights to relish conjugal pastimes with His beloved gopīs. The word siṣeve comes from the root sev (to serve). This implies that all the nights, which were suitable for the rāsa-līla, were thereby enjoyed or served in the most respectful way. This is similar to the expression “the devotees enjoyed or honored mahā-prāsadam”

Because Kṛṣṇa’s conjugal sports (kāma) with the gopīs were not material, Kṛṣṇa is called satya-kāmaḥ (one whose desires are always fulfilled). Satya means the form of the Absolute Truth and kāma means pastimes of love. In other words, Kṛṣṇa engaged in pastimes of love which are the Absolute Truth, and the source of all pure selfless love. Though Kṛṣṇa is the original source of all loving enjoyment, He made the gopīs the cause of that enjoyment.

Thus, Kṛṣṇa is described as anurata-abalā-gaṇaḥ, one who followed after the pleasure of the gopīs. Though Kṛṣṇa causes everyone’s pleasure, He Himself was attracted to the gopīs for pleasure. The word abalā also suggests that the gopīs were unmatched in their strength or power to express pure love.

Kṛṣṇa’s mind was completely absorbed in conjugal pastimes during the rāsa dance. Therefore Kṛṣṇa is described as ātmany avaruddha-saurataḥ, one whose mind (ātmā) was completely absorbed in everything related to conjugal activity (saurataḥ), such as the erotic emotions, gestures, indifference, insults, the vyabhicārī-bhāvas like perverseness, eagerness and joy, the sattvika-bhāvas such as being stunned, sweating, change of color, and the anubhāvas of seeing, touching, talking and embracing.

The same usage of the word saurataḥ, indicating the many elements of conjugal love, appears in the following verse:

evaṁ saurata-saṁlāpair bhagavān jagad-īśvaraḥ

sva-rato ramayā reme nara-lokaṁ viḍambayan

“Thus the self-satisfied Supreme Lord of the universe enjoyed with Rukmiṇī, engaging her in erotic love talks (saurata-saṁlāpa) and thus imitated the ways of human society.” (SB 10.60.58) The word samlāpa included in the verse above is descriptive of the enjoyment. The word saurata is devoid of a descriptive element, except to indicate all the other romantic expressions and emotions involved in conjugal relationships.

Kṛṣṇa enjoyed the rāsa-līla every night for twelve months (sarvāḥ). What kind of nights were they? In the phrase sarvāḥ-śarat-rasāśrayāḥ the word śarat can mean just the month of autumn or the period of one year according to the Amara-koṣa dictionary. Thus these nights were nights endowed with the virtues of all the six seasons in a year, of which all the rāsas expressed in poetic works (kāvya-kathā) take shelter (āsrayāḥ). Rāsa indicates the spiritual bliss one derives from his loving relationship with Śrī Kṛṣṇa.This ecstatic bliss is relished between Kṛṣṇa and His devotees during various transcendental pastimes.

Great Vaisnava poets like Vyāsa, Parāśara, Jayadeva, Līlāśuka (Bilvamaṅgala Ṭhākura), Govardhanācārya and Śrīla Rūpa Gosvāmī, being inspired by those beautiful autumn nights, have wonderfully described Kṛṣṇa’s rāsa-līla and His conjugal affairs (śṛṅgāra-rasa) with the Vraja-gopīs, which are most difficult to comprehend. Since I am incapable of describing these affairs completely, I have given only a synopsis here.

|| 10.33.26-27 ||

śrī-parīkṣid uvāca

saṁsthāpanāya dharmasya praśamāyetarasya ca

avatīrṇo hi bhagavān aṁśena jagad-īśvaraḥ

sa kathaṁ dharma-setūnāṁ vaktā kartābhirakṣitā

pratīpam ācarad brahman para-dārābhimarśanam

TRANSLATION

Parīkṣit Mahārāja said: O brāhmaṇa, the Supreme Personality of Godhead, the Lord of the universe, has descended to this earth along with His plenary portion to destroy irreligion and reestablish religious principles. Indeed, He is the original speaker, follower and guardian of moral laws. How, then, could He have violated them by touching other men’s wives?

COMMENTARY

Mahārāja Parīkṣit detected many karmīs and jñānīs in that assembly who were harboring doubts about Kṛṣṇa’s activities, because their own hearts were contaminated with mundane desires. Therefore, he asked a question: “In order to establish dharma and destroy adharma (irreligion), svayam bhagavān Kṛṣṇa, whose expansion is Viṣṇu (aṁśena jagad-īsvaraḥ) has appeared. Or svayam bhavagān Kṛṣṇa has appeared with His aṁśena, Balarāma. How then can Kṛṣṇa perform acts contrary (pratīpam) to dharma? If you say that Kṛṣṇa can act contrary to dharma because He is the independent Lord (īsvaraḥ), then He should also accept the sinful reaction, just as He to dharma? If sometimes gets cursed and accepts the result.”

|| 10.33.28 ||

āpta-kāmo yadu-patiḥ kṛtavān vai jugupsitam

kim-abhiprāya etan naḥ śaṁśayaṁ chindhi su-vrata

TRANSLATION

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