Nanda Mahārāja Saved and Śaṅkhacūḍa Slain

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COMMENTARY

This verse answers Parīkṣit Mahārāja’s second question (v. 28, kim-abhiprāyaḥ), “What was Kṛṣṇa’s purpose in doing such forbidden activities?”

Śukadeva Gosvāmī said, “Kṛṣṇa acted in this way to show mercy (anugrahāya) to His devotees. By hearing about Kṛṣṇa’s love dalliance with the gopīs, the living entities situated in human bodies (mānuṣaṁ deham āsthitaḥ) will become believers in these topics. Thus it should be understood that Kṛṣṇa’s sweet rāsa dance, the quintessence of all His pastimes, is like a powerful medicine consisting of mantras and jewels. Kṛṣṇa’s rāsa-līla has an inconceivable spiritual potency to attract the polluted hearts of conditioned souls. The chief qualification to attain this level of devotion involving mādhurya-rasa is to have a human body (mānuṣaṁ deham āsthitaḥ).”

It is an undeniable fact that any pure hearted person who hears about Kṛṣṇa’s conjugal affairs with the damsels of Vraja will become attracted to the sweet lotus feet of the Lord and gradually become a loving servant of Kṛṣṇa.

|| 10.33.37 ||

nāsūyan khalu kṛṣṇāya mohitās tasya māyayā

manyamānāḥ sva-pārśva-sthān svān svān dārān vrajaukasaḥ

TRANSLATION

The cowherd men, bewildered by Kṛṣṇa’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against Him.

COMMENTARY

Anticipating Parīkṣit Mahārāja might ask, “When Kṛṣṇa enjoyed with the gopīs every night of the year, how was it that their husbands, not seeing their wives at home, did not become angry with Kṛṣṇa?”

Śukadeva Gosvāmī replied in this verse: “Everything was perfectly arranged by Kṛṣṇa’s internal potency of yogamāyā, not His external mahāmāyā potency. Mahāmāyā has no jurisdiction over the intimate devotees of Śrī Kṛṣṇa. Those bewildered by mahāmāyā are all opposed to the Lord, whereas the gopīs of Vraja had not a particle of opposition to the Lord. Therefore, yogamāyā created as many exact replicas (“doubles”) of the gopīs as there were gopīs who went to meet Kṛṣṇa for the rāsa dance, and showed these to the cowherd men. Thus the cowherd men thought that their wives were by their sides.

Ujjvala-nīlamani supports this statement:

māyā-kalpita-tādṛk-strī śīlanenānusūyubhiḥ

na jātu vraja-devīnāṁ patibhiḥ saha saṅgamaḥ

“Those replicas of the cowherd women created by Yogamāyā did not have any sexual contact with their husbands.”

As yogamāyā is a transcendental energy, her effects must all be eternal and spiritual. Since there was a complete absence of material māyā, even the replica gopīs remaining by their husbands, though playing the roles of wives, were actually all spiritual entities. Playing the role of wives was their perfection in executing the will of yogamāyā. These wives manufactured by yogamāyā had absolutely no physical contact with their husbands. It would have been unfitting even for these replica gopīs, who have forms similar to the original gopīs, to be enjoyed by any other men.

Therefore, the verse says sva-pārśva-sthān, “The gopīs who were standing by their sides,” rather than “The gopīs who were in their own beds.” Yogamāyā personally reconciled everything, and ensured that their husbands never experienced any lust for them. When the real gopīs returned to their individual homes after the rāsa dance, yogamāyā made the replica gopīs disappear.

|| 10.33.38 ||

brahma-rātra upāvṛtte vāsudevānumoditāḥ

anicchantyo yayur gopyaḥ sva-gṛhān bhagavat-priyāḥ

TRANSLATION

After an entire night of Brahmā had passed, Lord Kṛṣṇa advised the gopīs to return to their homes. Although they did not wish to do so, the Lord’s beloved consorts complied with His command.

COMMENTARY

After an entire night of Brahmā (one thousand yuga cycles) passed, the gopīs returned to their houses. Kṛṣṇa, whose every desire is fulfilled, wanted His pastimes of singing dancing and sporting with the gopīs to last for a night of Brahmā, therefore, one thousand ages entered within a single twelve-hour night. This one thousand yuga cycles also fit within the duration of the four praharas (eight hours) of human time calculation at the site of the rāsa dance. This inconceivable compression of time compares with the fact that within the ten mile area of Vṛndāvana, Brahmā saw the universe which measures billions of miles during the pastime of his stealing Kṛṣṇa’s cows.

Or one may consider that mother Yaśodā could not encircle the small abdomen of child Kṛṣṇa with thousands of ropes, and at another time Kṛṣṇa manifested the entire universe within His mouth. Therefore one should not think that the rāsa dance could not possibly last for such a long duration of time. The transcendental power of spiritual reality is concisely explained in Śrīla Rūpa Gosvāmī’s Laghu-bhāgavatāmṛta:

evaṁ prabhoḥ priyāṇāṁ ca dhāmnaś ca samayasya ca

avicintya-prabhāvatvād atra kiñcin na durghaṭam

“Nothing is impossible for the Lord, His dear devotees, His transcendental abode or the time of His pastimes; for all these entities are inconceivably powerful.” The word vāsudevānumoditāḥ indicates that Lord Kṛṣṇa advised the gopīs, “To assure the success of these pastimes, you and 1 should keep our love secret.” The word vāsudeva, a name of Kṛṣṇa, also indicates Kṛṣṇa’s plenary expansion who acts as the presiding Deity of consciousness. When the word vāsudeva is understood in this context, the word vāsudevānumoditāḥ indicates that Vāsudeva, the presiding Deity of consciousness, manifested embarrassment and fear of their elders within the gopīs’ hearts, and therefore it was only with great reluctance that the young girls returned home.

|| 10.33.39 ||

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ

śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ

hṛd-rogam āśv apahinoty acireṇa dhīraḥ

TRANSLATION

Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.

COMMENTARY

One who hears and chants about Kṛṣṇa’s rāsa-līla, which is the crest-jewel of all pastimes, gets the crest-jewel of all results, namely kṛṣṇa-prema (bhaktiṁ parāṁ). One who continuously hears (anuśṛṇuyāt), glorifies or writes poetry (varṇayet) about this autumnal rāsa-līla (idaṁ) and similar pastimes of Kṛṣṇa described by other poets (ca), first of all, even if he has the heart disease of material lust, becomes imbued with prema; then, by its effect the disease of the heart is destroyed. Thus it is understood here that this prema is independent; it is not weak or dependent like jñāna-yoga. Here kāmaṁ hṛd-rogam refers to the heart disease of material lust. When the word is used in relation to Kṛṣṇa, however, this meaning is excluded. In relation to Kṛṣṇa kāmaṁ is prema, pure love, and it has the opposite effect of material lust, kāmaṁ.

One who faithfully hears and glorifies Kṛṣṇa’s rāsa dance is described as learned (dhīraḥ pandita), for he does not foolishly doubt, “How can Kṛṣṇa-prema appear if material lust is present?” Kṛṣṇa-prema will definitely appear in that person who is devoid of foolishness (dhīraḥ), and who accepts the statements of scripture with full faith. However, Kṛṣṇa-prema will not appear within those who have no faith in Kṛṣṇa or who offend Kṛṣṇa’s Holy Name. The divine rāsa-līlā is like the loving smile of the intimate devotee of Kṛṣṇa, who is victorious and glorified for his ability to conquer Kṛṣṇa by his pure love.

Thus ends the commentary on the Thirty third Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Thirty-four

|| 10.34.1 ||

śrī-śuka uvāca

ekadā deva-yātrāyāṁ gopālā jāta-kautukāḥ

anobhir anaḍud-yuktaiḥ prayayus te ’mbikā-vanam

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