Canto 10 - Chapter 29: A description of the (celebrated) Rasa Play (of the Lord)

Discourse XXIX

A description of the (celebrated) Rāsa Play (of the Lord)

Śrī Śuka began again : Finding those nights* adorned with full-blown jasmines (even) in autumn, the Lord too (who has all His desires fulfilled) made up His mind to play, falling back upon His Yogamāyā (wonderful divine potency that supplies all the requisites for such play). (1)
Presently there appeared (on the horizon) the familiar moon (the king of the stars) painting the face of the Orient with a red hue by its most soothing rays—(even) as a lover appearing (returning home) after a long absence would daub the face of his beloved wife with saffron paste—and alleviating the sufferings of the people (caused by the hot sun during the daytime). (2)
Beholding the moon (lit., the friend of the lilies, so-called because a water-lily opens only under the rays of the moon) in full orb—which shone like the countenance of Goddess Lakṣmī and possessed a scarlet hue like that of fresh saffron—and the woodland (of Vṛndāvana) illumined with its soft rays, Śrī Kṛṣṇa struck a melodious note on His flute, that enraptured the mind of the fair-eyed Gopis. (3)
Hearing that music, kindling love (in the bosom of the Gopis), the women of Vraja, whose mind had (already) been captivated by Śrī Kṛṣṇa, sallied forth from all sides (with the help of the note of the flute) to the spot where that beloved One was—so (hurriedly) that their endeavour (to reach the Lord) could not be perceived by one another—their ear-rings swinging due to their swift movement. (4)

• The above verse should be read with verse 29 of discourse XXII, in which the Lord promised to sport with the damsels of Vraja, who worshipped Goddess Katyāyani during the previous winter in order to secure His grace.

Full of intense longing some, who were milking (their) cows, darted off leaving the milking-vessel (uncared for); (while) others left as soon as they had placed the milk on the oven (without waiting for its being boiled) and still others went out without removing the (dressed) porridge (from the hearth). (5)
Some, who were serving food (to their husbands and other relations) went away neglecting that duty; others, who were feeding their infants with milk gave up that work and ran. Still others, who were waiting upon their husbands, turned their back on them and departed; while some (more), who were dining, bolted away leaving their meal. (6)
Others, who were bedaubing their person with sandal-paste etc., left that work half-finished; still others, who were rubbing and cleaning their person with oily substances, decamped leaving off that work; and some (more), who were painting their eyes with collyrium, put off that work and ran to meet Śrī Kṛṣṇa. Still others sought the presence of Śrī Kṛṣṇa with their garments and jewels wrongly placed. (7)
Though being stopped by their husbands, parents, brothers or other relations, they did not turn back (homeward), infatuated as they were (through love), their mind having been lured away by Śrī Kṛṣṇa (the Protector of cows). (8)
Some cowherd women, who were inside their house and could not find their way out for a sally, fixed their mind on Śrī Kṛṣṇa with their eyes closed, seized as they were with an intense longing to meet Him. (9)
(All) their sins having been burnt up by the intense agony of separation from Śrī Kṛṣṇa (their most beloved Lord)—which could not be easily endured—and their (entire) stock of merit depleted through ecstatic joy proceeding from the loving embrace of the immortal Lord secured in contemplation, the cowherd women, whose shackles of Karma (which kept them bound to the world) were (thus) completely sundered, forthwith cast off their material body, united as they were (in thought) with Śrī Kṛṣṇa (the Supreme Spirit), even though they recognized Him to be a (mere) paramour. (10-11)

The king (Parikṣit) put in : The (aforesaid) Gopis knew Śrī Kṛṣṇa to be no more than their darling and in any case did not recognize Him as Brahma (the Infinite), O (holy) sage! How was the cessation of the stream (cycle) of mundane existences possible in the case of the aforesaid Gopis, whose mind was swayed by the three Guṇas? (12)

Śrī Śuka replied : This has already* been explained to you how Śīśupāla (the ruler of Cedi) attained final beatitude (oneness with the Lord) though hating Śrī Kṛṣṇa (the Ruler of the senses). What wonder, then, that the Gopis who looked upon Śrī Kṛṣṇa (who is above sense-perception) as their beloved Lord should do so. (13)
The manifestation of the Lord, who is free from decay and cannot be cognized through the intellect, (nay), who is beyond the three Guṇas as well as their Controller, O protector of men, is intended (only) for bestowing the boon of final beatitude on human beings. (14)
Indeed they who constantly cherish (the feeling of) lascivious passion, wrath, fear, affection, kinship or devotion toward Śrī Hari attain oneness with Him. (15)
Hence no feeling of wonder should be entertained by you as you do with regard to Śrī Kṛṣṇa—the birthless Lord, the Ruler of all masters of Yoga—by whose grace (the whole of) this (mobile and immobile) creation can be liberated. (16)
Finding the aforesaid women of Vraja arrived in His presence, the Lord, who is the foremost of (all) elocutionists, addressed them (as follows), infatuating them by His elegant expressions. (17)

The glorious Lord said : Welcome is your presence (here), O highly blessed ones ! In what way can I oblige you? Is everything well with Vraja ? (Please) reveal (to Me) the motive of your visit (to this place). (18)
Frightful in aspect is this night and characterized by the presence of hideous creatures (too). (Therefore) return to Vraja (forthwith); you should not tarry here, O slender-waisted ones ! (19)
Not finding you (at home), mothers and fathers, sons, brothers and husbands must be looking for you. (Pray,) do not cause anxiety to your near and dear ones. (20)
The blossoming forest, illumined with the rays of the full moon and adorned with the tender leaves of trees waving before the sport of breezes from the Yamunā, has been seen (by you). (21)
Therefore, return without delay to Vraja and serve your husbands, O virtuous ladies ! The calves as well as the children are crying (due to hunger); nourish them with milk and milk the cows. (22)
Or (may be) you have come because your mind is bound by ties of attachment for Me. (If so) it is but proper for you; for (all) creatures find delight in Me. (23)
Indeed the paramount duty of women is to wait in a guileless manner upon their husband as well as his relations and to nourish the children. (24)
A husband should not be abandoned by women aspiring for higher (heavenly) regions, be he depraved, unlucky, decrepit, dull-witted, ailing or even indigent, unless (of course) he is a reprobate. (25)
Intercourse with a paramour on the part of a woman of noble pedigree is a bar to heaven, scandalous, mean, a source of trouble, fraught with fear and hateful everywhere. (26)
Love for Me is fostered not so much by physical proximity (to Me) as by hearing My praises, looking at Me, meditating on Me or by singing Me glories. Therefore, return home. (27)

Śrī Śuka continued : Hearing the foregoing speech of Śrī Kṛṣṇa (the Protector of cows), which was so unpleasant (to hear), the Gopis felt despondent and, finding their designs frustrated, were plunged into deep anxiety (that could not be easily overcome). (28)
Casting down their faces with lips, cherry as a ripe Bimba fruit, parched up by their breaths hot with grief, and scratching the ground with their toe, they stood silent under the heavy load of their sorrow, washing the saffron painted on their breasts with tears mixed with the collyrium of their eyes. (29)
Wiping their eyes bedimmed by weeping, the Gopis, who had given up all (other) cravings for the sake of the Lord, full of love as they were (for Him), spoke (thus) to Śrī Kṛṣṇa, their most beloved One—who was talking like one who had no love for them, as though rejecting their offer of love—in a voice choked with mild anger. (30)

The Gopis said : You ought not to speak so cruelly to us. Kindly take in Your service us, that have sought the soles of Your feet renouncing all (other) objects, (even) as Lord Nārāyaṇa (the most ancient Person) accepts (the worship of) those that seek Liberation. (Pray,) do not abandon us, O Lord who are (so) hard to win over! (31)
As it has been observed by You, the Knower of Dharma (the principles of righteousness), that the natural duty of women is to render service to their husband and children as well as to the relations of their husband, O beloved One, let such service be done to You, the almighty Lord, the (central) theme of all teachings; for You are the most beloved Friend, (nay) the (very) Self of all embodied souls (so that service rendered to You will redound to the gratification of all, even as by watering the roots of a tree all its limbs get nourished of their own accord). (32)
Those well-versed in the sacred lore surely find delight in You (alone), their own eternally beloved Self; what purpose could be gained through a husband, children and others, who are sources of agony? Therefore, be gracious to us, O supreme Lord; (pray,) do not frustrate our hopes centred in You for a long time, O lotus-eyed One? (33)
Our mind, which found delight (heretofore) in the home, has been easily lured away by You; and our hands too, that remained engaged in household duties, have been robbed of their capacity for work. Our feet (likewise) do not recede even a step from the soles of Your feet. How, then, can we return to Vraja or (even if we manage somehow to go there) what (useful work) shall we do there (when our mind and other internal organs have ceased functioning altogether)? (34)
Quench with the flood of nectar flowing from Your lips the fire of passion kindled (in our breast) by Your (bewitching) smiles, (loving) glances and melodious music. If not, on our bodies being consumed by the fire of separation we shall (like Yogis) attain to the presence of Your (lotus) feet by force of meditation, O beloved Friend ! (35)

From the time, O lotus-eyed One, we touched at some unknown spot (in the forest) the soles of Your (lotus) feet—that concede the privilege of touching them (even) to Goddess Ramā (only) now and then—alas ! we are not able (even) to stand before anyone else, now that we have been blessed by You, to whom we (the denizens of the forest) are so dear, O Darling ! (36)
Having secured a place even on Your bosom, Śrī (the goddess of beauty and prosperity) has (always) sought in rivalry with Tulasi (the deity presiding over the basil plant, the favourite of the Lord) for the dust of Your lotus-feet, actually enjoyed by Your servants—Śrī, for (drawing) whose (gracious) look (on them) the other gods (strenuously) exert themselves. We too have likewise sought the dust of Your feet. (37)
Therefore, be propitious to us, O Soother of (all) suffering, since we have sought the soles of Your feet quitting our homes with the (sole) ambition of waiting upon You. (Pray,) grant us, O jewel among men, the privilege of serving You—us whose mind is tormented with intense longing awakened by Your piercing glances accompanied by charming smiles. (38)
Beholding Your countenance—overhung by curly locks, with its cheeks illumined by the splendour of earrings and lips full of nectar and characterized by smiles and sidelong glances—and gazing on Your stout arms, that have vouchsafed protection (to Your devotees) as well as on Your bosom, the sole delight of Śrī (the goddess of beauty and prosperity), we would be Your slaves. (39)
Bewitched by Your music characterized by protracted rise and fall of voice and consisting of melodious pieces, and having gazed (even once) on this form, most graceful in all the three worlds—at the sight of which (and hearing which music) cows, birds, trees and beasts (too) wear a thrill of joy—what woman, O Darling ! in the three worlds would not deviate from the conduct of virtuous women ? (40)
Indeed You have been particularly born as the Dispeller of the fears and distress of Vraja, (even) as Lord Viṣṇu (the most ancient Person) was born (in heaven) in the form of the divine Dwarf as the Protector of the celestial realm. Therefore, place Your lotus-hand, O Befriender of the afflicted, on the burning breasts and heads of (us,) Your servant-maids. (41)

Śrī Śuka went on : Laughing heartily to hear the aforesaid pitiful prayer of the Gopis, Śrī Kṛṣṇa (the Lord of all masters of Yoga), proceeded to delight them out of compassion, though revelling in His own Self. (42)
Surrounded by them—who had (now) gathered together with their faces blooming at the sight of their beloved Lord—Śrī Kṛṣṇa of noble deeds, whose teeth bore the splendour of jasmine flowers during His charming smile, shone brightly like the full moon (the disk of which is marked with dark spots resembling the spots of an antelope) in the midst of stars. (43)
Being praised in song (by the Gopis) and loudly singing (songs Himself) and wearing a Vaijayanti garland (strung with flowers of five different colours), Śrī Kṛṣṇa (who led hundreds of bevises of lovely women) sauntered about gracing the forest (with His bewitching presence). (44)
Arriving in company with the Gopis at the bank of the river (Yamunā)—covered with sands rendered cool by a breeze affording joy through its contact with the waves of that river and charged with the fragrance of water-lilies (growing in the river)—the Lord sported (with the Gopis there). (45)
Inflaming the passion of the charming women of Vraja by stretching His arms (in order to reach them from a distance), embracing them, touching their hands, locks, thighs, skirt and bosom, cutting jokes with them and digging the ends of His nails into their limbs, as well as by His sportful glances accompanied with smiles, Śrī Kṛṣṇa brought delight to them. (46)
Having thus received loving attention and regard from the lofty-minded Lord Śrī Kṛṣṇa, the Gopis grew proud and thought themselves superior to all women on earth. (47)
Perceiving their vanity produced by such (rare) good-luck as well as their pride, Lord Śrī Kṛṣṇa (the Ruler even of Brahmā and Śiva) disappeared on that very spot with a view to curbing their pride once for all and in order to shower His grace on them. (48)

Thus ends the twenty-ninth discourse entitled "The Lord's Rāsa-Play" in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.