Intern of Krishna - Son Jesus Messenger Mohammed Meditative Buddha

Night after Night

Night after night Krsna, disguised in various ways, would meet with Radha, who was anguished in separation from Him, and converse with Her, chasing away Her feelings of separation. Some examples of these pastimes are described below.

Seeing Krsna described as a girl who is a physician, 

Radha said: "0 friend, You are a dark-limbed physician. Please cure the flames of anguish that burn in My heart."

Krsna-in-disguise took the pulse at Radha's hand. Then He proceeded to touch Radha's limbs, one after the other.

Finally Radha protested, "Stop. Why do You touch Me again and again"

To Krsna disguised as a girl flute-player, 

Radha said, "You are a dark-limbed flute-playing girl. Your home is far away. Not one fo Your friends lives nearby. The night has half passed. You may sleep on My bed." .

When Krsna came disguised as a poetess, 

Radha said, This dark girl is a peerless poetess. She is very learned. How does She know so many secret truths about Me, secret truths I did not even know Myself"

When Krsna came as a girl artist, 

Radha said, "0 gopi-friend, this dark girl is an artist. In a secluded place She showed Me a colorful picture of a girl just like Me standing next to a peerlessly handsome boy."

When Krsna came as a girl betelnut-merchant, 

Radha said, "0 gopi-friend, this secret I tell to you: In some past life this girl was someone extraordinary. She was not just a betelnut-seller. This girl knows mantras to bring others under Her spell."

When Krsna came disguised as a florist girl, 

Radha said, "This dark florist girl has spread out many garlands for sale. Why does Her dark form fill Me with amorous desires"

When Krsna came disguised as a fruit-merchant girl, 

Radha said, "This dark fruit-merchant girl has sprerad out many different fruits for sale. But why, amongst them all, does She look only at the bilva fruits

Translator's note: The bilva fruit's shape reminds Krsna of Radha's breasts.

When Krsna came disguised as a girl thief, 

Radha said, "This dark girl is not honest. Unseen by others, She has switched Her necklace for one more valuable. Now She yearns to steal that pearl-necklace."

When Krsna came disguised as a perfume-merchant girl, 

Radha said, "0 gopifriend, I purchase the aguru from this perfume-merchant girl. Aha! When making their purchase, My elder relatives will not say the words krsna (aguru) or akrsna (white sandalwood)."

The following are conversationas that hint at Krsna's Srivatsa mark.

Disguised as a seamstress, 

Krsna says, "I feel great affection for You. I am very expert at sewing. 0 gopi-friend, look at the graceful bodice that rests on My chest."

Disguised as a cloth-dyer girl, 

Krsna says, "I am a cloth-dyer girl. My name is Syama. I am famous in all the world. My colorful garments are like a lotus flower blossoming over My chest."

Disguised as a mirror-merchant girl, 

Krsna says, I come selling mirrors, karmukas, coral, and pearls. 0 girl of Vraja, if You ask, in private I will show You My two jewelry cases."

Disguised as a masseuse, 

Krsna says, "I am a slender and beautiful girl expert at giving massages. I wish to serve You.
0 glorious girl, My slightest touch brings happiness that defeats the happiness of Brahman."

Approaching Krsna, who was disguised as a bracelet-marchant girl, 

the gopis thought, "Never have we met a girl, gentle or harsh, like this girl." . When, during a dark-fortnight, the people of Vraja went to Ambikavcana, Krsna manifested many charming forms. Before each gopi He appeared in the particular handsome form that gopi wished to see. If someone says Krsna's vraja-gopi-beloveds are like bumblebees flying along the pathways of the lotus flowers of Krsna's heart, then we doubt that statement is true. We say it is Radha alone who stays in the lotus flower of Krsna's heart.

Here the final conclusion is given: 0 Radha, handsome Krsna, who killed Bakasura and ended Vidyadhara Sudarsana's curse, loves You more than any other girl.






Bhumi / Map


Part 1 

Krishna went to his mother, Yashoda, and turned on the full force of his charm. "Mother," he said, "I want you to send a message to Radha's family, asking for her hand in marriage." Yashoda thought this was another of Krishna's pranks. But when Krishna persisted she replied firmly and clearly. She said, " You cannot marry Radha for several reasons. She is engaged to Aiyyan. You are the son of a chief and her family is much lower in status. She is older than you. And she is a brazen girl, totally unfit to be a wife." Krishna then used his final weapon. He threatened that his mother would not only lose a lovely daughter-in-law if she refused, but also her son. Yashoda then asked him to settle the matter with his father. So Krishna went to Nand and repeated his request. His father said with a wink, "I have noticed that you are spending more and more time with the girls lately. No wonder you want one for yourself. There are many chieftains who would willingly wed their daughters to you." Krishna interrupted and said that he wanted to marry Radha and not a chieftain's daughter. The arguments were repeated. Finally Nand said he was no match for Krishna in a debate. Their family priest, Sage Garg, was arriving the next day and Nand would refer the matter to him. Krishna told Sage Garg that since he and Radha desired each other, they should get married. Garg replied that desire as a reason for mating is the way of animals. The matching of temperaments, family backgrounds and future plans should be considered while selecting a spouse. Krishna stated that even as per these considerations he could not find any fault with his choice. Radha's temperament was perfectly matched to his, their family backgrounds were similar and both of them would be spending the rest of their lives in Vrindavan doing what the men and women of Vrindavan had always been doing. Sage Garg then said, "I think it is time to tell you the truth about your birth. You are the eighth son of Prince Vasudev and Devaki. It was prophesied that you would kill your maternal uncle Kansa and deliver the Yadava race from his tyranny. Hence you were secretly brought to Gokul and were brought up as the son of Nand and Yashoda. The great sage Vyasa has foretold that you will be the leader of the Yadava race and the saviour of all humanity. Hence I have brought Sage Sandipani with me, who is to begin your education in the scriptures, procedures of governance and the art of warfare. We all have great expectations of you. Radha is a village girl. She will not be a suitable companion in this endeavour. That is why we are against this marriage." Krishna quietly digested what had been said and then replied softly but firmly. "First of all I would like to aver that Nand and Yashoda are my parents and I will always look upon them as such. Then I would request you to keep the story of my birth a secret from the people of Vrindavan till it is time for me to leave. If they learn the truth then their attitude towards me will change and this I will not be able to bear. You say that I am to deliver all humanity from suffering. I cannot begin this formidable task by thrusting the person who loves me the most into unbearable suffering. From the moment Radha saw me tied to the mortar eight years ago, there has not been a single day that she has not waited for me. With every breath that she has drawn she has taken my name. For her spring comes when I come to meet her and winter begins when I leave her. If I had died fighting Kaliya, the poisonous snake, many in Vrindavan would have been heart broken. Mother would have never stopped crying and father would have lost his smile forever. But Radha would have given up her life there and then. Radha lives for me and in me and I live for her and in her. If you prevent this marriage, you will be depriving me of the right and power to carry out the great tasks you want me to. I beseech you with folded hands to grant your consent." Sage Garg was overcome by the rationality and intensity of this speech. He gave his consent. Radha's joy knew no bound. And in the celebrations that followed Aiyyan was forgotten. ---------

Part 2 

The news that Krishna was leaving spread like wildfire throughout Vrindavan. The youth sensed that they were losing a staunch friend; the maidens sensed that they were losing a man of their dreams and Radha.... Before Radha could even begin to ponder upon the consequences, the melodious sound of a flute wafted throughout the village. The women left what they were doing and ran to the Madhuban. There was no time to wear their ornaments or comb their hair. While running they tried to arrange their clothes to give an appearance of modesty but soon gave up. Radha picked up her anklets and raced ahead of everyone else, her bosom heaving with excitement. Her Kahn was calling her. Krishna was standing in his usual spot, his right leg crossed over his left, and playing his flute with gay abandon. Radha cuddled up to him and began to sway in the rhythm of his music. The other maidens formed circles around them and began to dance. The men folk, the elders and children too had come there, but were watching from a distance, so as not to embarrass the dancers. Every maiden wanted Krishna to dance only with her, every maiden imagined that Krishna was dancing only with her and the spectators could see a multitude of Krishnas, each dancing separately with one of the lasses. Such is the power of love; such is the power of faith. This was the Maharasa or the "great dance". When the dancing stopped Krishna and Radha were missing. Radha and Krishna were heading for their favourite nook in the Madhuban, near the Yamuna river. Radha was in Krishna's arms, her tousled head resting on his shoulder. "Will you always be like this, Kahn?" asked Radha. "Always," he replied, "Till the sun and the moon endure." But Radha was not satisfied by this assurance. "Will you always remember me?" she asked. "How can I forget you," replied Krishna, "You are my Goddess of beauty and joy." They reached their destination and huddled close together on the mossy grass. They kissed tentatively at first, but the pent-up passions soon engulfed them and they united in body and soul. After a while Radha got up and began to tie her disheveled tresses into a knot. "Will we always be together after we are married," she inquired uncertainly. Krishna replied that they were inseparable and that they had just got married according to the Gandharva tradition. According to the this tradition, sexual intercourse among consenting couples was tantamount to the marriage rituals provided the male was of royal descent. "You will always be my prince," said Radha, "but you are not of royal blood. And I do not regret our love making so you do not have to justify it." Then Krishna narrated the story of his birth, of his being the redeemer and his leaving for Mathura before dawn. Radha let the whole narration sink in and appeared to be forming some decisions of her own. "Is there anything that can make you stay?" she asked. "Nothing can hold me from my destiny and my duty." Replied Krishna firmly. "Why do you worry? Are you afraid that I will die at Kansa's hands? It will be over soon and then I will call you to Mathura" "No, I am sure that you will kill Kansa. And then you will become the king of the Yadavas. A lot of people will look up to you, will bow down before you, and will depend on you. You will become the saviour of humanity," said Radha. "And you will be my queen, by my side always," added Krishna. "No," replied Radha surely. "I am a poor cowherd girl. I will be lost in the palace intrigues. There will be many princesses wooing you and wanting you at any cost. I will be awkward and gawky compared to them. This village girl will be a handicap to you in your new avatar. For you will undeniably change. Your life will be filled with politics and manipulations. You will fight wars and participate in destruction. That will be a part of your destiny and I don't pass judgment. But the Kahn I loved was a cowherd boy, whose calling in life was to graze cattle, who played the flute and danced in the woods and whose crown was a peacock feather and weapon was a bamboo staff. I will not be able to see you in any other form." Radha was now sobbing convulsively and Krishna has to take her in his arms to calm her down. After regaining her composure Radha continued. "Please listen to me Kahn! Let me stay here and take care of your parents. Here in Vrindavan I will see you in the waters of the Yamuna, the slopes of Govardhan and the trees of Madhuban and hence I will always be with the Kahn I knew." They sat silently for a while reflecting on the past, savouring the last moments of togetherness and coming to terms with the future. Krishna broke the silence. "You are right Radha. In Mathura I will have to change and if you come with me then you will have to change as well. I will not be the Krishna you knew and you will not be the Radha I knew. We will not be able to replicate the magic we weaved here. And without either of us here, Vrindavan too will wither away. But if you stay back, then Vrindavan will become an enduring shrine to our love and you will be its deity." Krishna then told Radha that preparations had been made for them to get married in the Vedic manner and since the auspicious moment was drawing near they should return. Radha requested that Krishna leave his flute behind as a gift to her and Krishna readily agreed. It was time for the final parting. The villagers had turned out to personally meet Krishna. Radha stood beside her mother in law, dressed in bridal finery, her face covered modestly by her sari. From time to time she looked up at Krishna, each glance a pledge of eternal devotion. Krishna's eyes met Radha's each time and he smiled at her reassuringly. Any other communication in front of the elders would be out of place. So no words were said and no hands touched. Krishna touched his mother's feet and mounted the bullock cart with Nand, Balaram and Akrura. Radha looked without blinking at the cart till it disappeared round the corner and then fainted.

Radha and krishna got married in secret

When Krishna was a little boy of five, his father, Nanda, took him to the field where the cattle were grazing. Krishna wanted to spring a surprise on his father, so he created a severe thunderstorm. It began to rain heavily and the trees were tossing wildly.Although Krishna was responsible for the storm, he pretended that he knew nothing. He started crying and screaming, and he clung to his father for Protection. Nanda was trying desperately to protect his child and also the cattle. He found that he could not manage to do the two things simultaneously, and so he was in a terrible predicament. All of a sudden, a most beautiful woman appeared. Nanda was very relieved to see this unknown woman who had come at such a crucial moment. “Would you kindly take care of my child?” he asked. “I must take the cattle home now. Then I will come back. I am sure that you will be able to protect my son.”“Do not worry. I will definitely take good care of your child,” the woman assured Nanda. Nanda departed for home with the frightened cattle. When Krishna and the woman were alone together, Krishna did something extraordinary. He created a most enchanting scene and took the form of a youth. This youth was dark-skinned; he wore an orange cloth and on his forehead there was a peacock feather. In his hands, he held a flute which he was playing so hauntingly. Krishna looked at the woman and asked her, “Do you remember this Scene, when we were in Goloka Vrindabvan(Spiritual World),The unknown woman was Radha(Identification Revealed by Garga Rishi), who was Krishna’s dearest beloved. Radha replied, “I do remember this incident. It is very vivid to me.” Krishna was showing Radha a scene from their life together in Goloka Vrindabvan(Spiritual World)before they took incarnation on earth. He wanted to remind Radha of their eternal relationship. At that moment, there appeared Brahma, the Creator. For 60,000 years he had been praying to the Highest only to have a glimpse of Radha. In his meditation, he had seen Krishna and Radha together on earth and he was deeply moved. So he came personally to see Radha, who was the embodiment of the Universal Force.Then Brahmaji performed their marriage as a pandit.

Source bramhavaivarta purana

Text 30

yadā yuvāṁ prīti-yutau ca dam-patī
parāt parau tāv anurūpa-rūpitau
tathāpi loka-vyavahāra-saṅgrahād
vidhiṁ vivāhasya tu kārayāmy aham

Greater than the greatest and perfect for each other, You are already a loving husband and wife. Still, following the ways of this world, I will now perform Your wedding-ceremony.

Text 31

śrī-nārada uvāca
tadā sa utthāya vidhir hutāśanaṁ
prajvalya kuṇḍe sthitayos tayoḥ puraḥ
śruteḥ kara-grāha-vidhiṁ vidhānato
vidhāya dhātā samavasthito 'bhavat

Then Brahmā rose, ignited the sacred fire, and performed the Vedic wedding-ceremony of the divine couple.

Text 32

sa vāhayām āsa hariṁ ca rādhikāṁ
pradakṣiṇaṁ sapta-hiraṇya-retasaḥ
tataś ca tau taṁ praṇamayya veda-vit
tau pāṭhayām āsa ca sapta-mantrakam

Brahmā performed the wedding-ceremony of Lord Hari and Śrī Rādhikā. He had Them circumambulate the sacred fire and bow down before it, and then Brahmā, the knower of the Vedas, recited the seven mantras.

Text 33

tato harer vakṣasi rādhikāyāḥ
karaṁ ca saṁsthāpya hareḥ karaṁ punaḥ
śrī-rādhikāyāḥ kila pṛṣṭha-deśake
saṁsthāpya mantrāṁś ca vidhiḥ prapāṭhayan

Placing Śrī Rādhikā's hand on Lord Hari's chest and Lord Hari's hand on Śrī Rādhikā's back, Brahmā recited many mantras.

Text 34

rādhā karābhyāṁ pradadau ca mālikāṁ
kiñjalkinīṁ kṛṣṇa-gale 'linādinīm
hareḥ karābhyāṁ vṛṣabhānujā gale
tataś ca vahniṁ praṇamayya veda-vit

Then with both hands Śrī Rādhā placed on Lord Kṛṣṇa's neck a lotus garland filled the the humming of bees. Then with both hands Lord Hari placed on Śrī Rādhā's neck a similar garland. Then Brahmā had Them bow down before the sacred fire.

Text 35

samvāsayām āsa su-pīṭhayoś ca tau
kṛtāñjalī mauna-yutau pitāmahaḥ
tau pāṭhayām āsa tu pañca-mantrakaṁ
samarpya rādhāṁ ca piteva kanyakām

Placing the silent divine couple on two thrones, with folded hands Brahmā recited five mantras. Then, as a father gives away his daughter, Brahmā gave away Śrī Rādhā.

Text 36

puṣpāni devā vavṛṣus tadā nṛpa
vidyādharībhir nanṛtuḥ surāṅganāḥ
gandharva-vidyādhara-cāraṇāḥ kalaṁ
sa-kinnarāḥ kṛṣṇa-su-maṅgalaṁ jaguḥ

O king, then the demigods showered flowers, and the demigoddesses danced with the Vidyādharīs. The Gandharvas, Vidyādharas, Cāraṇas, and Kinnaras sang auspicious songs glorifying Lord Kṛṣṇa.

Text 37

śaṅkhānakā dundubhayaḥ sa-tālakāḥ
nedur muhur deva-varair divi sthitair
jayety abhūn maṅgala-śabdam uccakaiḥ

Again and again the great demigods in heaven sounded many mṛdaṅgas, vīṇās, murus, yaṣṭis, veṇus, śaṅkhas, anakas, and tālakas. Calling out "Glory!" they made an auspicious sound.

Text 38

uvāca tatraiva vidhiṁ hariḥ svayaṁ
yathepsitaṁ tvaṁ vada vipra dakṣiṇām
tadā hariṁ prāha vidhiḥ prabho me
dehi tvad-aṅghryor nija-bhakti-dakṣiṇam

When Lord Hari said to Brahmā, "Please ask whatever you wish as dakṣiṇā," Brahmā replied to Lord Hari, "O Lord, as dakṣiṇā please give me devotion for Your feet."

Text 39

tathāstu vākyaṁ vadato vidhir hareḥ
śrī-rādhikāyāś ca pada-dvayaṁ śubham
natvā karābhyāṁ śirasā punaḥ punar
jagāma gehaṁ praṇataḥ praharṣitaḥ

When Lord Hari said "So be it", Brahmā again and again placed His head at the beautiful and auspicious feet of Lord Hari and Śrī Rādhikā. Then, happy and humbly bowing down, Brahmā left for his own home.

The time was fast approaching for Krishna’s father to come and take his son home,Krishna became a little child again. He started crying pitifully for his father to come and claim him. After some time, Nanda had still not appeared and Radha became very worried. She was wondering what to do when she heard a voice telling her to take the child to Nanda’s house.Radha was so sad and miserable that she had to return Krishna to his parents after being reunited with him on earth. She was afraid that she would not be able to see him anymore. But the voice told her, “Take the child back to Nanda and Yashoda. If you listen to me, I assure you that you will be able to go and see your Lord Krishna every evening. You will meet him and he will play his flute for you. A part of your heart will always remain with him.”

Source Garga Samhita Canto One Chapter Sixteen Śrī Rādhikā-vivāha-varṇana's_Wedding

Garga Samhita which describes marriage between radha and krishna was composed by Garga Muni,the family priest of family of Nanda, (the foster-father of Krishna) He named Krishna as "Krishna" after receiving the name by meditation.

He married all the gopis(Expansion Of Radha)including Radha.during the year when brahma stole the cowheard bows and cows, krishna expanded as them and they were married off that year to the gopis

Source Srimad Bhagavatham


GS 6.17: Shri Shri Radha and Krishna Meet at Siddhashrama and the Nature of Shri Radha's Love Is Revealed

Siddhashrame Shri-Radha-Krishnagamane Radha-prema-prakashah

Text 1

shri-narada uvaca shri-krishnam agatam vikshya paööa-rajni-samanvitam tada jaya-jayaravam cakrur gopyo 'ti-harshitah
shri-narada uvaca—Shri Narada said; shri-krishnam—Shri Radha; agatam—come; vikshya—seeing; paööa-rajni-samanvitam—with His most important queens; tada—then; jaya-jayaravam—sounds of "Victory!"; cakruh—did; gopyah—the gopis; ati-harshitah—very happy.

Seeing that Lord Krishna has come with His queens, the happy gopis called out "All glories! All glories!"

Text 2
sahasa shri-harim radha parikramya kritanjalih padmabhabhyam tu netrabhyam anandashruni muncati
sahasa—at once; shri-harim—Lord Krishna; radha—Shri Radha; parikramya—circumambulating; krita 24jalih—with folded hands; padma—lotuses; abhabhyam—like; tu—indeed; netrabhyam—with eyes; anandashruni—tears of bliss; muncati—shedding.

With folded hands Shri Radha circumambulated Shri Krishna. Then tears of bliss fell from Her lotus eyes.

Texts 3-5
syamantaka-khacit-padam cintamani-khacit-taöam padmaraga-lasan-madhyam candra-mandala-vartulam
kaustubhaih prakhacit prishöham kumbha-mandala-manditam parijataka-pushpadhyam piyusha-sravi-chatra-mat
dattva simhasanam tasmai praha prahasitanana adya me saphalam janma cadya me saphalam tapah
syamantaka-khacit-padam—its feet studded with syamantaka jewels; cintamani-khacit-taöam—its sides studded with cintamani jewels; padmaraga-lasan-madhyam—its middle glistening with rubies; candra-mandala-vartulam—round as the moon; kaustubhaih—with kaustubha jewels; prakhacit—studded; prishöham—its back; kumbha-mandala-manditam—decorated with a dome; parijataka-pushpadhyam—opulent with parijata flowers; piyusha-sravi—dripping nectar; chatra-mat—with a parasol; dattva—offering; simhasanam—a throne; tasmai—to Him; praha—said; prahasita—smiling; anana—face; adya—today; me—my; saphalam—success; janma—birth; ca—and; adya—today; me—of me; saphalam—success; tapah—austerities.

Then, offering Him a throne with feet of syamantaka jewels, sides of cintamani jewels, a middle glistening with rubies, a back of kaustubha jewels, opulent with many parijata flowers, round as the moon, and with a glorious dome and a parasol showering nectar, smiling Shri Radha said to Lord Krishna, Now my life is a success. Now my austerities are a success.

Text 6
adya me saphalo dharmo hare tvayy agate sati dhanyam siddhashrama-snanam saphali-bhutam adbhutam mayapi na krita bhaktis tava bhakta-sahayinah
adya—now; me—my; saphalah—success; dharmah—religion; hare—O Krishna; tvayi—You; agate—come; sati—being so; dhanyam—good fortune; siddhashrama-snanam—bathing at Siddhashrama; saphali-bhutam—success; adbhutam—wonderful; maya—by Me; api—also; na—not; krita—done; bhaktih—devotion; tava—of You; bhakta-sahayinah—helped by the devotees.

"O Krishna, now that You have come My practice of religion is a success and My bathing at Siddhashrama is a wonderful success. Actually I have no devotion to You, who are served by Your real devotees.

Text 7
bahavash ca sahaya me tvaya deva krita bhuvi kamso 'pi loka-vijayi yena bhito babhuva ha
bahavah—many; ca—and; sahaya—helpers; me—of me; tvaya—by You; deva—O Lord; krita—done; bhuvi—on the earth; kamsah—Kamsa; api—even; loka-vijayi—who conquered the worlds; yena—by whom; bhitah—afraid; babhuva—became; ha—indeed.

"O Lord, You gave Me many friends in this world. You brought fear ot Kamsa, who had conquered all the worlds.

Text 8
sa marito mad-vacanac chankhacudas taya hare mat-premnapi tvaya deva vaibhavam darshitam vraje
sa—he; maritah—killed; mad-vacanat—by My words; shankhacudah—Shankhacuda; tvaya—by You; hare—O Krishna; mat—for Me; premna—with love; api—also; tvaya——by You; deva—O Lord; vaibhavam—power; darshitam—shown; vraje—in Vraja.

"O Krishna, on My request You killed Shankhacuda. O Lord, out of love for Me You revealed Your power and glory in Vraja.

Text 9
shakrasya mana-bhango 'pi krito deva tvaya balat mat-karanad vrajam rakshan dhritva govardhanacalam
shakrasya—of Indra; mana-bhangah—breaking the pride; api—even; kritah—done; deva—O Lord; tvaya—by You; balat—forcibly; mat-karanat—on My account; vrajam—Vraja; rakshan—protecting; dhritva—holding; govardhanacalam—Govardhana Hill.

"O Lord, for My sake You broke Indra's pride and lifted Govardhana Hill.

Text 10
yathecchalingito rase gopibhis tvam vashi-kritah idam te caritam deva nara-loka-vidambanam
yatha—according; iccha—to desire; alingitah—embraced; rase—in the rasa dance; gopibhih—by the gopis; tvam—You; vashi-kritah—conquered; idam—this; te—of You; caritam—actions; deva—O Lord; nara-loka—of human beings; vidambanam—an imitation.

"In the rasa dance You embraced the gopis to Your heart's content. Your were conquered by the gopis. O Lord, these pastimes of Yours imitate the actions of human beings.

Text 11
evam vadanti sa radha tvaram candrananajnaya sadarena hareh patnir vikshya ta gauravam dadau
evam—thus; vadanti—speaking; sa—She; radha—r; tvaram—at once; candranana—of Canranana; ajnaya—by the order; sadarena—with respect; hareh—of Lord Krishna; patnih—the wives; vikshya—seeing; ta—to them; gauravam—respect; dadau—gave.

As Shri Radha was speaking these words, Candranana informed Her of the queens' presence. Respectfully glancing at the queens, Shri Radha offered them all respect.

Texts 12 and 13
bhaishmim jambavatim bhamam satyam bhadram ca lakshmanam kalindim mitravindam ca militva ta parasparam
shodasha-stri-sahasram ca rohini-mukham eva ca premanandamayi dorbhyam parirebhe mudanvita
   bhaishmim—Rukmini; jambavatim—Jambavati; bhamam—Satyabhama; satyam—Satya; bhadram—Bhadra; ca—and; lakshmanam—Lakshmana; kalindim—Kalindi; mitravindam—Mitravinda; ca—and; militva—meeting; ta—them; parasparam—each other; shodasha-stri-sahasram—sixteen thousand queens; ca—and; rohini-mukham—headed by Rohini; eva—indeed; ca—and; premanandamayi—filled with the bliss of love; dorbhyam—witharms; parirebhe—embraced; mudanvita—joyful.

Meeting Rukmini, Jambavati, Satyabhama, Satya, Bhadra, Lakshmana, Kalindi, Mitravinda, sixteen thousand other queens, headed by Rohini, Shri Radha, filled with love and joy, embraced them in Her arms.

Text 14
shri-radhovaca candro yathaiko bahavash cakorah suryo yathaiko bahavo drishah syuh shri-krishnacandro bhagavams tathaiko bhakta bhaginyo bahavo vayam ca
shri-radha uvaca—Shri Radha said; candrah—moon; yatha—as; ekah—one; bahavah—many; cakorah—cakora birds; suryah—sun; yatha—as; ekah—one; bahavah—many; drishah—eyes; syuh—are; shri-krishnacandrah—Shri Krishnacandra; bhagavan—the Supreme Personality of Godhead; tatha—se; ekah—one; bhaktah—devotees; bhaginyah—O sisters; bahavah—many; vayam—we; ca—and.

Shri Radha said: As there is but one moon but the cakora birds are many, and as there is but one sun but the eyes are many, so there is but one Supreme Personality of Godhead, Shri Krishnacandra, but we devotees, O My sisters, are many.

Texts 15 and 16
padma-prabhavam madhupo yatha hi ratna-prabhavam kila tat-parikshit vidya-prabhavam ca yatha hi vidvan kavya-prabhavam ca yatha kavindrah
yatha sahasreshu janeshu satsu rasa-prabhavam rasikas tatha hi janati tattvena narendra-putryah krishna-prabhavam bhuvi krishna-bhaktah
padma-prabhavam—the glory of the lotus; madhupah—a bee; yatha—as; hi—indeed; ratna-prabhavam—the glory of jewels; kila—indeed; tat-parikshit—someone searching for jewels; vidya-prabhavam—the glory of knowledge; ca—and; yatha—as; hi—indeed; vidvan—a scholar; kavya-prabhavam—the glory of poetry; ca—and; yatha—as; kavindrah—the king of poets; yatha—as; sahasreshu—among tousands; janeshu—of people; satsu—saintly; rasa-prabhavam—the glory of nectar mellows; rasikah—they who are expert at relishing nectar; tatha—so; hi—indeed; janati—knows; tattvena—in truth; narendra-putryah—O queens; krishna—of Lord Krishna; prabhavam—the glory; bhuvi—in this world; krishna—of Lord Krishna; bhaktah—a devotee.

O queens, as a bumblebee understands the glory of lotus flowers, as a jeweler understands the glory of jewels, as a scholar understands the glory of knowledge, as a poet understands the glory of poetry, and as a person expert at tasting nectar understands the glory of the nectar held by thousands of saintly devotees, so only a devotee of Krishna can understand the glory of Krishna in truth.

Text 17
shri-narada uvaca radha-vakyam tada shrutva rukmini bhishma-nandini sapatni-sahita praha radham kamala-locanam
shri-narada uvaca—Shri Narada said; radha-vakyam—Shri Radha's words; tada—then; shrutva—hearing; rukmini—Rukmini; bhishma-nandini—the daughter of Bhishmaka; sapatni-sahita—with her co-wives; praha—said; radham—to Radha; kamala-locanam—lotus-eyed.

Shri Narada said: After hearing Shri Radha's words, Bhishmaka's daughter Rukmini, who stood in the company of her co-wives, spoke to lotus-eyed Shri Radha.

Text 18
shri-rukminy uvaca dhanyasi radhe vrishabhanu-putri tvad-bhakti-bhavena vashi-krito 'yam vadaty alam yasya katham tri-loki sa eva vartam vadati tvadiyam
shri-rukmini uvaca—Shri Rukmini said; dhanya—fortunate; asi—You are; radhe—O Radha; vrishabhanu-putri—O daughter of King Vrishabhanu; tvat—of You; bhakti-bhavena—by the love and devotion; vashi-kritah—conquered; ayam—He; vadati—indeed; alam—greatly; yasya—of whom; katham—the talk; tri-loki—the three worlds; sa—that; eva—indeed; vartam—talk; vadati—says; tvadiyam—about You.

Shri Rukmini said: O Radha, O daughter of King Vrishabhanu, You are fortunate. Krishna is conquered by Your love. He is under Your control. The three worlds glorify Krishna, but Krishna glorifies You.

Text 19
shrutam yatha te hari-bhava-lakshanam tatha hi drishöam na hi citram eva hi gacchashu casmac-chibirani yatra hi tvam netum atragatavatya adritah
shrutam—heard; yatha—as; te—of You; hari-bhava-lakshanam—characterized by love for Lord Krishna; tatha—so; hi—indeed; drishöam—seen; na—not; hi—indeed; citram—wonder; eva—indeed; hi—indeed; gaccha—please go; ashu—at once; ca—and; asmat—our; shibirani—palanquins; yatra—where; hi—indeed; tvam—You; netum—to take; atra—here; agatavatya—come; adritah—honored.

We have already heard of Your great love for Lord Krishna, so we are not surprised now that we may see it directly. Please come to our palanquins. We have come here to honor You and take You with us.

Text 20
shri-narada uvaca evam uktva bhishma-suta radham kirti-sutam tada samaniya sva-shibire sadarena mahatmana
shri-narada uvaca—Shri Narada said; evam—thus; uktva—speaking; bhishma-suta—the daughter of King Bhishmaka; radham—to Radha; kirti—of Kirti; sutam—the daughter of Kirti; tada—then; samaniya—taking; sva-shibire—on Her own palanquin; sadarena—respectfully; mahatmana—noble-hearted.

Shri Narada said: After speaking these words, to her own palanquin noble-hearted Queen Rukmini respectfully brought Shri Radha.

Texts 21 and 22
shibire sarvato-bhadre padma-kinjalka-vasite haime shirisha-mridule paryanke sopabarhane
sukham nivasayam asa vasah sran-mandanadibhih sampujya vidhivad ratrau sapatni-sahita sati
shibire—on the palanquin; sarvato-bhadre—named sarvato-bhadra; padma—lotus; kinjalka—whorls; vasite—scented; haime—golden; shirisha—with sirisa flowers; mridule—soft; paryanke—on the seat; sa-upabarhane—with cushions; sukham—comfortably; nivasayam asa—seated; vasah—fragrance; sran-mandanadibhih—with flower decorations and other ornaments; sampujya—worshiping; vidhivat—properly; ratrau—at night; sapatni-sahita—with her co-wives; sati—saintly.

Then Rukmini made Shri Radha comfortable on the golden palanquin named Sarvatobhadra, which was fragrant with lotus whorls, flower garlands, and flower-decorations, and which had very soft cushions decorated with soft shirisha flowers. That night Rukmini, accompanied by her co-wives, worshiped Shri Radha.

Text 23
gopinam shata-yutham ca sampujya ca prithak prithak vartalapan bahu-vidhan kritva krishna-priyas tatah svapayitvatha tam jagmuh svam svam vai shibiram muda
gopinam—of the gopis; shata-yutham—the hundred groups; ca—and; sampujya—worshiping; ca—and; prithak—one; prithak—by one; vartalapan—conversations; bahu-vidhan—many kinds; kritva—doing; krishna-priyah—Lord Krishna's dear queens; tatah—then; svapayitva—putting to sleep; atha-then; tam—to her; jagmuh—went; svam—own; svam—own; vai—indeed; shibiram—palanquin; muda—happily.

Then Rukmini and her co-wives worshiped the hundred groups of gopis one by one. After talking of many things, Lord Krishna's queens saw that each gopi comfortably went to sleep. Then the queens happily returned to their own palanquins.

Text 24
krishna-parshvam gata bhaishmi drishöva jagrad upasthitam katham na sheshe bho svaminn iti krishnam uvaca ha
krishna-parshvam—to Lord Krishna';s side; gata—went; bhaishmi—Rukmini; drishöva—seeing; jagrat—awake; upasthitam—situated; katham—why?; na—not; sheshe—You rest; bhah—O; svaminn—master; iti—thus; krishnam—to Lord Krishna; uvaca—said; ha—indeed.

Seeing that Lord Krishna was still awake, Rukmini went to His side and said, "Master, who do You not sleep?"

Text 25
shri-bhagavan uvaca pratyudgama-prasravanair ashvasena vrajeshvari arcita hi tvaya shubhruh prasanna sabhavat param
shri-bhagavan uvaca—the Supreme Personality of Godhead said; pratyudgama-prasravanair ashvasena—by greeting; vrajeshvari—Shri Radha; arcita—worshiped; hi—indeed; tvaya—by you; shubhru—O girl with the beautiful eyebrows; prasanna—pleased; sa—She; abhavat—was; param—very.

The Supreme Personality of Godhead said: O girl with the beautiful eyebrows, Radha was very pleased by the respectful welcome you gave Her.

Text 26
sa ca nityam hi pibati shayanadau payah shubham payah-panam tu na kritam adya subhru taya kila
sa—She; ca—and; nityam—always; hi—indeed; pibati—drinks; shayanadau—before She takes rest; payah—milk; shubham—pleasant; payah-panam—drinking milk; tu—but; na—not; kritam—done; adya—now; subhru—O girl with the beautiful eyebrows; taya—by you; kila—indeed.

She always drinks milk before She takes rest. Still, O girl with the beautiful eyebrows, you did not arrange that She have milk to drink.

Text 27
tena nidra nayanayor na jatasya maha-mate tasman mamapi prasvapo na jato bhishma-kanyake
tena—because of that; nidra—sleep; nayanayoh—of the eyes; na—not; jatasya—come; maha-mate—O noble-hearted one; tasman—therefore; mama—of me; api—also; prasvapah—sleep; na—not; jatah—come; bhishma-kanyake—O daughter of King Bhishmaka.

For that reason, O noble-hearted girl, sleep has not come to Her eyes. O daughter of King Bhishmaka, because She cannot sleep, I cannot sleep.
Text 28
shri-narada uvaca iti shrutva param bhaishmi sapatnibhih samanvita nitva dugdham tat-samipam prayayau paramadarat
shri-narada uvaca—Shri Narada said; iti—thus; shrutva—hearing; param—then; bhaishmi—Rukmini; sapatnibhih—with her co-wives; samanvita—with; nitva—taking; dugdham—milk; tat-samipam—to Her; prayayau—went; paramadarat—with great respect.

Shri Narada said: After hearing these words, Rukmini, accompanied by her co-wives, brought a cup of milk to Shri Radha.

Text 29
ushnam dugdham sita-yuktam kacole haimane kritam apayayat param pritya radham bhishmaka-nandini
ushnam—hot; dugdham—milk; sita-yuktam—with sugar; kacole—in a cup; haimane—golden; kritam—done; apayayat—gave to drink; param—greatly; pritya—with love; radham—to Radha; bhishmaka-nandini—Rukmini.

Then Rukmini affectionately gave to Shri Radha a golden cup filled with hot milk sweetened with sugar.

Text 30
evam abhyarcya vidhivad dattva tambula-viöikam satyabhamadibhih shashvat sapatnibhih samanvita
evam—thus; abhyarcya—worshiping; vidhivat—properly; dattva—giving; tambula-viöikam—betelnuts; satyabhamadibhih—headed by Satyabhama; shashvat—always; sapatnibhih—with co-wives; samanvita—with.

Then, accompanied by Satyabhama and the other queens, Rukmini respectfully offered Radha some betelnuts.

Text 31
agatya krishna-samipyam vadanti sva-kritam shubha bheje shri-rukmini sakshac chri-krishna-pada-pankajam
agatya—approaching; krishna-samipyam—Shri Krishna; vadanti—speaking; sva-kritam—what she had done; shubha—beautiful gilr; bheje—worshiped; shri-rukmini—Shri Rukmini; sakshac—again and again; shri-krishna-pada-pankajam—Shri Krishna's lotus feet.

Approaching Lord Krishna, beautiful Shri Rukmini told what she had done. Then she worshiped the Lord's lotus feet.

Text 32
samlalayanti satatam komalaih kara-pallavaih krishna-pada-tale chalan vikshya sa vismitabhavat
samlalayanti—massaging; satatam—again and again; komalaih—with soft; kara-pallavaih—flower-bud hands; krishna-pada-tale—Lord Krishna's feet; chalan—blisters; vikshya—seeing; sa—she; vismita—astonished; abhavat—became.

As she massaged them with her soft flower-bud hands, Rukmini suddenly noticed many blisters on the soles of Lord Krishna's feet. She was very surprised.

Text 33
ucchalakah katham jatas tava pada-tale prabho adyaiva bhuta bhagavan na vedmy atra hi karanam
ucchalakah—blisters; katham—how; jatah—created; tava—of You; pada-tale—on the soles of the feet; prabhah—O Lord; adya—now; eva—indeed; bhuta—manifested; bhagavan—O Lord; na—not; vedmi—I know; atra—here; hi—indeed; karanam—the cause.

Shri Rukmini said: Master, how have these blisters come on the soles of Your feet? I cannot understand the reason.

Text 34
shodasha-stri-sahasranam shrinvantinam harih svayam radha-bhakti-prakashartham prasannah praha rukminim
shodasha-stri-sahasranam—as the sixteen thousand queens; shrinvantinam—listened; harih—Lord Krishna; svayam—personally; radha—of Shri Radha; bhakti—of the love; prakasha—revelation; artham—for the purpose; prasannah—pleased; praha—said; rukminim—to Rukmini.

As the sixteen thousand queens listened, cheerful Lord Krishna, wishing to show them the depth of Shri Radha's love, spoke to Rukmini.

Text 35
shri-bhagavan uvaca shri-radhikaya hridayaravinde padaravindam hi virajate me ahar-nisham prashraya-pasha-baddham lavam lavardham na calaty ativa
shri-bhagavan uvaca—the Supreme Personality of Godhead said; shri-radhikaya—of Shri Radha; hridayaravinde—in the lotus flower of the heart; padaravindam—the lotus feet; hi—indeed; virajate—are splendidly manifested; me—of Me; ahar-nisham—day and night; prashraya-pasha-baddham—bound by the ropes of love and devotion; lavam—for a moment; lavardham—or half a moment; na—not; calati—leaves; ativa—at all.

The Supreme Personality of Godhead said: Day and night My lotus feet stay in Shri Radha's lotus heart. Bound by ropes of love and devotion, they cannot leave for a moment or even half a moment.

Text 36
adyoshna-dugdha-pratipanato 'nghrav ucchalakas te mama procchalanti mandoshnam evam hi na dattam asyai yushmabhir ushnam tu payah pradattam
adya—now; ushna—hot; dugdha—milk; pratipanatah—because of drinking; anghrau—My feet; ucchalakah—boils; te—they; mama—of Me; procchalanti—manifest; mandoshnam—warm; evam—thus; hi—not; na—indeed; dattam—given; asyai—to Her; yushmabhih—by you all; ushnam—too hot; tu—but; payah—milk; pradattam—given.

When Shri Radha drank that very hot milk, My lotus feet in Her heart became burned and that is why they are now covered with blisters. You did not offer Her warm milk. You offered Her milk that was far too hot.
Text 37
shri-narada uvaca shri-krishnasya vacah shrutva rukminyadya striyo varah premna padam vimrijyatha visismuh sarvato nripa
shri-narada uvaca—Shri Narada said; shri-krishnasya—of Shri Krishna; vacah—the words; shrutva—hearing; rukminyadya—headed by Rukmini; striyah—women; varah—beautiful; premna—with love; padam—feet; vimrijya—massaging; atha—then; visismuh—astonished; sarvatah—completely; nripa—O king.

Shri Narada said: When they heard His words, Shri Rukmini and the other beautiful queens that had been massaging Lord Krishna's feet became filled with wonder.

Text 38
shri-radhayah para pröir madhave madhusudane tat-samana na caikaisha advitiya mahi-tale
shri-radhayah—of Shri Radha; para—suprem; pröih—love; madhave—fopr Lord Krishna; madhusudane—the killer of the Madhu demon; tat-samana—equal to Her; na—not; ca—and; eka—anyone; esha—She; advitiya—without equal; mahi-tale—in the world.

Shri Radha's love for Lord Krishna has no rival and no equal in this world. It is the greatest love.

GS 6.18: In the Course of Describing the Glories of Siddhashrama, a Description of the Rasa-dance Festival


Siddhashrama-mahatmye Rasotsavah

Text 1

shri-narada uvaca shri-radhayah param pritim jnatva gopi-ganasya ca ucur harim raja-putryas tad-rasa-prekshanotsukah
shri-narada uvaca—Shri Narada said; shri-radhayah—of Shri Radha; param—the great; pritim—love; j 24atva—understanding; gopi-ganasya—of the gopis; ca—and; ucuh—said; harim—to Lord Krishna; raja-putryah—the queens; tad-rasa—the rasa dance; prekshana—to see; utsukah—eager.

Shri Narada said: Now understanding the great love Radha and the gopis bear for Lord Krishna, the queens, eager to see the rasa dance, spoke to Lord Krishna.
Text 2
paööa-rajnya ucuh dhanya gopyas tu te bhaktah prema-lakshana-samyutah yah prapta rasa-range vai tasam kim varnyate tapah
paööa-rajnyah—the most important queens; ucuh—said; dhanya—fortunate; gopyah—the gopis; tu—indeed; te—of You; bhaktah—the devotees; prema-lakshana-samyutah—filled with love; yah—who; prapta—attained; rasa-range—in the rasa dance arena; vai—indeed; tasam—of them; kim—what?; varnyate—can be described; tapah—austerities.

The queens said: The gopis are most fortunate. They love You dearly. They enjoyed with You the rasa dance. How can words describe the great austerities they must have performed?

Text 3
vrindavane krito raso vidhina yena madhava tad-vidhim drashöum icchamo yadi tvam manyase prabho
vrindavane—in Vrindavana; kritah—done; rasah—the rasa dance; vidhina—by the method; yena—by which; madhava—O Krishna; tad-vidhim—that method; drashöum—to see; icchamah—we desire; yadi—if; tvam—You; manyase—think; prabhah—O Lord.

O Krishna, O master, if You think it is right, we wish to see the rasa dance You performed in Vrindavana.

Text 4
tvam catraiva tatha radha gopyah sarva vrajanganah vayam catraiva devesha raso yogyo bhaved iha
tvam—You; ca—and; atra—here; eva—indeed; tatha—so; radha—Radha; gopyah—th4 gopis; sarva—all; vrajanganah—the girls of Vraja; vayam—we; ca—and; atra—here; eva—indeed; devesha—O Lord of lords; rasah—the rasa dance; yogyah—proper; bhavet—is; iha—here.

You are here. So is Radha. So are the gopis of Vraja. So are we. O Lord of lords, it is right that there be a rasa dance.

Text 5
purnam kuru jagannatha asmakam tu manoratham krito manoratho 'nyo na rasa-kridam vina hare
purnam—fulfilled; kuru—please make; jagannatha—O master of the universes; asmakam—our; tu—indeed; manoratham—desire; kritah—done; manorathah—desire; anyah—another; na—not; rasa-kridam—the rasa dance pastimes; vina—except for; hare—O Krishna.

O master of the universes, pleaae fulfill our desire. O Krishna, we have no desire other than this.

Text 6
iti tasam vacah shrutva bhagavan prahasann iva praha tah prema-samyukto girbhih sammohayann iva
iti—thus; tasam—of them; vacah—the words; shrutva—hearing; bhagavan—the Supreme Personality of Godhead; prahasann—smiling; iva—as if; praha—said; tah—to them; prema-samyuktah—affectionate; girbhih—with words; sammohayann—charming; iva—as if.

When He heard these words, Lord Krishna smiled. Filled with love for them, He charmed them with the following words.

Text 7
shri-bhagavan uvaca rasheshvaryas tu radhaya manash ced rantum anganah tada raso bhaved atra bhavatibhis pricchyatam
shri-bhagavan uvaca—the Supreme Personality of Godhead said; rasheshvaryah—of the queen of the rasac dance; tu—indeed; radhaya—of Radha; manah—the heart; cet—if; rantum—to enjoy; anganah—O beautiful girls; tada—then; rasah—the rasa dance; bhavet—may be; atra—here; bhavatibhih—with you; pricchyatam—may be asked.

The Supreme Personality of Godhead said: O beautiful girls, if Shri Radha, the queen of the rasa dance, wishes, only then may there be a rasa dance. Please ask Her.

Text 8
iti shrutva vacas tasya rukminy-adya nripatmajah radham etya param premna prahuh prahasitananah
iti—thus; shrutva—hearing; vacah—the words; tasya—of Him; rukminy-adya—headed by Rukmini; nripatmajah—the queens; radham—Radha; etya—approaching; param—then; premna—with love; prahuh—spoke; prahasitananah—smiling.

After hearing these words, Shri Rukmini and the queens approached Shri Radha and, smiling with love, spoke.

Text 9
shri-rajnya ucuh rambhoru candra-vadane vraja-sundarishe rasheshvari priyatame sakhi shila-rupe radhe su-kirti-kula-kirti-kare shubhange tvam prashöum agatavatih sakala vayam smah
shri-rajnya ucuh—the queens said; rambhoru—O girl with the beautiful thighs; candra-vadane—O girl whose face is glorious as the moon; vraja—of Vraja; sundari—of the beautiful girls; ishe—O queen; rasheshvari—O queen of the rasa dance; priyatame—O most dear one; sakhi—O friend; shila-rupe—O virtuous and beautiful one; radhe—O Radha; su-kirti—fame; kula—family; kirti—fame; kare—doing; shubhange—O girl with beautiful limbs; tvam—You; prashöum—to ask; agatavatih—have come; sakala—all; vayam—we; smah—have.

The queens said: O moon-faced Radha, O girl with the beautiful thighs, O queen of the beautiful girls of Vraja, O queen of the rasa dance, O virtuous and beautiful one, O friend, O girl with expands the glorious fame of Your family, O girl with graceful limbs, we have all come here to ask something of You.

Text 10
rasheshvaro 'pi kila catra rasa-pradayi rasheshvari tvam api gopa-varanganash ca evam vayam sma iti sarva-vidhau rasarthe rasam kuru priyatame ca tatha priyam nah
rasheshvarah—the king of the rasa dance; api—even; kila—indeed; ca—and; atra—here; rasa-pradayi—giving nectar; rasheshvari—ther queen of the rasa dance; tvam—You; api—also; gopa-varanganah—the beautiful gopis; ca—and; evam—thus; vayam—we; sma—are; iti—tthus; sarva-vidhau—in all respects; rasarthe—for the sweetness; rasam—the rasa dance; kuru—please do; priyatame—O most dear one; ca—and; tatha—so; priyam—dear; nah—to us.

Charming Krishna, the king of the rasa dance, is here. So are You, the queen of the rasa dance. So are the beautiful gopis. So are we. O most dear one, please arrange that there be a rasa dance here. That will please us.

Text 11
shri-radhovaca rasheshvarasya paramasya satam kripalo rantum mano yadi bhavet tu tadatra rasah sushrushaya paramaya paraya ca bhaktya sampujya tam kila vashi-kuruta priyeshöah
shri-radha uvaca—Shri Radha said; rasheshvarasya—of the king of the rasa dance; paramasya—great; satam—to the devotees; kripalah—kind; rantum—to enjoy; manah—the heart; yadi—if; bhavet—is; tu—indeed; tada—then; atra—here; rasah—a rasa dance; sushrushaya—devotion; paramaya—with great; paraya—with great; ca—and; bhaktya—love; sampujya—worshiping; tam—Him; kila—indeed; vashi-kuruta—conquer; priyeshöah—most dear.

Shri Radha said: If Lord Krishna, the king of the rasa dance, who is kind to His devotees, wishes, then there will be a rasa dance here. Go to Him. Worship and serve Him with love and devotion. That will bring Him under Your control.

Text 12
shri-narada uvaca radhaya vacanam shrutva shri-krishnoktam tathavadan tathastu coktva sa radha prasannabhun maha-manah
shri-narada uvaca—Shri Narada said; radhaya—of Shri Radha; vacanam—the words; shrutva—hearing; shri-krishnoktam—the words of Krishna; tatha—then; avadan—said; tatha—so; astu—be it; ca—and; uktva—saying; sa—She; radha—Radha; prasanna—pleased; abhut—became; maha-manah—noble-hearted.

Shri Narada said: When they heard Shri Radha's words, the queens repeated to Her what Lord Krishna had told them. Hearing that, Noble-hearted Radha became pleased and said, "So be it."

Text 13
madhave purnimayam tu punye siddhashrame shubhe pradosha-kale candrabhe rasarambho babhuva ha
madhave—in the mont of Madhava; purnimayam—on the full moon; tu—indeed; punye—in sacred; siddhashrame—Siddhashrama; shubhe—beautiful; pradosha-kale—in the evening; candrabhe—splendid with moonlight; rasarambhah—the rasa dnace; babhuva—was; ha—indeed.

In this way, in the splendid full-moon night of the month of Madhava (April-May) there was a rasa dance in beautiful and sacred Siddhashrama.

Text 14
rasheshvarasya rasarthe rasheshvarya samanvitah raraja rase rasiko yatha ratya ratishvarah
rasheshvarasya—of the king of the rasa dance; rasarthe—for the sake of the rasa dance; rasheshvarya—the queen of the rasa dance; samanvitah—with; raraja—was splendidly mnaifest; rase—in the rasa dance; rasikah—expert at tasting nectar; yatha—as; ratya—with Rati; ratishvarah—Kamadeva.

To begin the rasa dance, Krishna, the king of the rasa dance, who is expert at enjoying nectar pastimes, stood with Radha, the queen of the rasa dance by His side. They were very glorious. they were like Kamadeva and Rati.

Text 15
yavatir gopikah sarva yavati raja-kanyakah tavad rupa-dharo reje ekah krishno dvayor dvayoh
yavatih—as many; gopikah—gs; sarva—all; yavati—as many; raja-kanyakah—queens; tavat—so many; rupa—forms; dharah—manifesting; reje—was splendidly manifested; ekah—one; krishnah—Krishna; dvayoh dvayoh—between each two.

Then Lord Krishna expanded Himself into as many forms as there were gopis and queens. A single Krishna stood between each two of them.

Text 16
tala-venu-mridanganam kala-kanöhaih sakhi-janaih valgu-nupura-kancinam mishra-shabdo mahan abhut
tala—karatalas; venu—flute; mridanganam—and mrdangas; kala-kanöhaih—with sweet voices; sakhi-janaih—by the friends; valgu—graceful; nupura—anklets; kancinam—and belts; mishra—mixing; shabdah—the sound; mahan—great; abhut—was.

The karatalas, flute, and mriangas joined with the sweet voices of the girls and the tinkling sounds of their belts and anklets, to create a tumultuous sound.

Texts 17 and 18
koöi-kandarpa-lavanyah sragvi kundala-manditah pitambara-dharo rajan kiriöa-kaöakangadah
rasheshvarya samam gayan rase rasheshvarah svayam shri-ganaih sahito rajams candras tara-ganair yatha
koöi—millions; kandarpa—of Kamadevas; lavanyah—mor ehandsome; sragvi—wearing a flower garland; kundala-manditah—decorated with earrings; pitambara-dharah—wearing yellow garments; rajan—O king; kiriöa—a crown; kaöaka—golden bracelets; angadah—and armlets; rasheshvarya—the wueen of the rasa dance; samam—with; gayan—singing; rase—in the rasa dance; rasheshvarah—the king of the rasa dance; svayam—Hismelf; shri-ganaih—with the goddess of fortune; sahitah—with; rajan—O king; candrah—the moon; tara-ganaih—with the many stars; yatha—as.

Wearing yellow garments, decorated with crown, earrings, armlets, and golden bracelets, and more handsome than many millions of Kamadevas, Lord Krishna, the king of the rasa dance sang songs with Shri Radha, the queen of the rasa dance, and with the gopis and queens, who were all goddesses of fortune. O king, He was like the moon surrounded by many stars.

Text 19
evam sarva nisha rajan kshanavad rasa-mandale vyatitabhun maha-raja mahanandamayi shubha
evam—thus; sarva—the entire; nisha—night; rajan—O king; kshanavat—like a moment; rasa-mandale—in the rasa dance circle; vyatita abhut—passed; maha-raja—O great king; mahanandamayi—blissful; shubha—beautiful.

O king, in this way the very blissful and beautiful night passed like a single moment in the circle of the rasa dance.

Text 20
shri-rasa-mandalam drishöva rukminy-adyah striyo varah jagmus tah paramanandam sarvah purna-manorathah
shri-rasa-mandalam—the circle of the rasa dance; drishöva—seeing; rukminy-adyah—headed by Rukmini; striyah—the queens; varah—beautiful; jagmuh—went; tah—they; paramanandam—transcendental bliss; sarvah—all; purna-manorathah—their desires fulfilled.

Gazing at the circle of the rasa dance, Shri Rukmini and all the beautiful queens became filled with bliss. All their desires were fulfilled.

Text 21
paripurnatamam sakshac chri-krishnam purushottamam rasante rukmini-mukhyah prahuh prema-parayanah
paripurnatamam—the perfect Supreme Personality of Godhead; sakshat—directly; shri-krishnam—Shri Krishna; purushottamam—the Supreme Person; rasante—at the end of the rasa dance; rukmini-mukhyah—the queens headed by Rukmini; prahuh—said; prema-parayanah—filled with love.

When the rasa dance ended Shri Rukmini and the queens, filled with feelings of love, spoke to Shri Radha, the perfect Supreme Personality of Godhead.

Text 22
shri-rajnya ucuh drishöva tvad-rupa-madhuryam rasa-range manohare gatam mano nah svanandam brahmanandam yatha munih
shri-rajnya ucuh—the queens said; drishöva—seeing; tvad-rupa-madhuryam—the sweetness of Your handsomeness; rasa-range—in the arena of thw rasa dance; manohare—beautiful; gatam—gone; manah—heart; nah—of us; svanandam—to bliss; brahmanandam—spiritual bliss; yatha—as; munih—a great sage.

The queens said: As we gaze at Your handsome sweetness in this beautiful rasa dance, our hearts have become filled with bliss. We have become lake sages filled with the happiness of spiritual life.

Text 23
etadrsho 'pi raso 'nyo na bhuto na bhavishyati shata-yuthas tu gopinam atra madhava vartate
etadrshah—like this; api—even; rasah—rasa dance; anyah—another; na—not; bhutah—was; na—not; bhavishyati—will be; shata-yuthah—a hundred groups; tu—indeed; gopinam—of gopis; atra—here; madhava—O Krishna; vartate—are.

There never was, nor will there ever be, another rasa dance like this. O Krishna, a hundred groups of gopis are here!

Text 24
patnyah shodasha-sahasram sakhibhih sahita vayam sakhi-koöi-yutash catra hrishöa-paööa-maha-striyah vrindavane 'pi naitadrig bhuto va madhaveshvara
patnyah—the queens; shodasha-sahasram—sixteen thousand; sakhibhih—the gopis; sahita—with; vayam—we; sakhi-koöi-yutah—many millions of gopis; ca—and; atra—here; hrishöa—jubilant; paööa-maha-striyah—the noble queens; vrindavane—in Vrindavana; api—even; na—not; etadrik—like this; bhutah—was; va—or; madhava—O Krishna; ishvara—O Lord.

We sixteen thousand queens are here with many millions of gopis. O Krishna, O master, even in Vrindavana there was never a rasa dance like this.

Text 25
shri-narada uvaca evam kritabhimananam rajninam prahasan harih prahedam pricchatam radham bhavatibhih parasparam
shri-narada uvaca—Shri Narada said; evam—thus; krita—become; abhimananam—proud; rajninam—the queens; prahasan—smiling; harih—Krishna; praha—said; idam—this; pricchatam—ask; radham—Radha; bhavatibhih—by you' parasparam—among yourselves.

Shri Narada said: In this way the queens became proud. Smiling, Lord Krishna said to them, "Ask Radha what She thinks."

Text 26
satyabhamadikah sarvah pricchanti tam manoharam kincid dhasanti manasi praha radha param vacah
satyabhamadikah—headed by Satyabhama; sarvah—all; pricchanti—asked; tam—Her; manoharam—beautiful; kincit—a little; hasanti—laughing; manasi—in Her heart; praha—said; radha—Radha; param—then; vacah—words.

Satyabhama and the other queens asked beautiful Radha. Gently laughing in Her heart, Shri Radha spoke.

Text 27
shri-radhovaca nanu rasah param catra bahu-stri-gana-sankulah purva-rasa-samo na syad yas tu vrindavane 'bhavat
shri-radha uvaca—Shri Radha said; nanu—indeed; rasah—rasa dance; param—then; ca—and; atra—here; bahu-stri-gana-sankulah—with very many girls; purva-rasa-samah—equal to the previous rasa dance; na—not; syat—is; yah—which; tu—indeed; vrindavane—in Vrindavana; abhavat—was.

Shri Radha said: Many girls came to this rasa dance. Still, it is not the equal of the rasa dance in Vrindavana.

Text 28
kva catra vrindaranyam hi divya-druma-latakulam prema-bharanata-latam madhu-matta-madhuvratam
kva—where?; ca—and; atra—here; vrindaranyam—Vrindavana forest; hi—indeed; divya-druma-latakulam—filled with splendid trees and vines; prema—of love; bhara—with great; anata—bowing down; latam—the vines; madhu—with honey; matta—intoxicated; madhuvratam—bees.

In this place where is Vrindavana forest, filled with splendid trees, flowering vines bowing down in ecstatic love, and bees intoxicated by drinking honey?

Text 29
pushpa-vyuhan vahanti ya yathoshnin-mudrita shubha hamsa-padma-samakirna kva catra yamuna nadi
pushpa-vyuhan—many flowers; vahanti—carrying; ya—which; yatha—as; ushnik—a line in the ushnik meter; mudrita—marked; shubha—beautiful; hamsa—swans; padma—and lotus flowers; samakirna—filled; kva—where?; ca—and; atra—here; yamuna—the Yamuna; nadi—river.

In this place where is the beautiful Yamuna river, carrying many flowers as it flows like a line of poetry, and filled with swans and lotus flowers?

Text 30
madhavyas tu latah kvatra pushpa-bhara-natah parah kva pakshinah prema-para gayanti madhura-svanam
madhavyah—Madhavi; tu—indeed; latah—vines; kva—where?; atra—here; pushpa-bhara-natah—bowed down with many flowers; parah—great; kva—where?; pakshinah—birds; prema-para—filled with love; gayanti—sing; madhura-svana—with sweet voices.

In this place where are the madhavi vines bowing with many flowers? Where are the birds lovingly singing with sweet voices?

Text 31
lolali-punjah kunjah kva nikunja divya-mandirah kva vayuh shitalo mando vati padma-rajo haran
lola—restless; ali-punjah—bees; ku 24jah—forest groves; kva—where?; niku 24ja—forest groves; divya-mandirah—splendid palaces; kva—where?; vayuh—breze; shitalah—cooling; mandah—gentle; vati—blows; padma-rajah—lotus pollen; haran—carrying;

In this place where are the forest groves filled with splendid palaces and restless bumblebees? Where is the cooling gentle breeze carrying pollen from the lotus flowers?

Text 32
shringair manoharair uccair girir govardhano 'calah sarvatra phala-pushpadhyo daribhih kva kariva sah
shringaih—with peaks; manoharaih—beautiful; uccaih—tall; girih—mountain; govardhanah—Govardhana; acalah—mountain; sarvatra—everywhere; phala-pushpadhyah—rich with many fruits and flowers; daribhih—with caves; kva—where?; kari—a great elephant; iva—like; sah—it.

In this place where is Mount Govardhana, rich with fruits, flowers, and caves everywhere, and standing with its beautiful tall peaks like a great elephant?

Texts 33 and 34
kalindi-puline ramye vayunanvita-saikate vamsi-vetra-dharo malla- paribarha-virajitah
kva catra krishna-shringaro vana-mala-vibhushitah shyamanam alakanam ca vakranam gandha-dharinam
kalindi-puline—on the shore of the Yamuna; ramye—beautiful; vayuna—a breeze; anvita—with; saikate—on the beach; vamsi—flute; vetra—and stick; dharah—holding; malla-paribarha-virajitah—splendid with a peacock feather; kva—where?; ca—and; atra—here; krishna—of Lord Krishna; shringarah—the decoration; vana-mala-vibhushitah—decorated with a forest garland; shyamanam—black; alakanam—of locks of hair; ca—and; vakranam—curly; gandha-dharinam—fragrant.

Where are Krishna's decorations: His flute, stick, peacock feather, forest-flower garland, and His fragrant, curly black hair, as He sits in the gentle breeze by the Yamuna's beautiful sandy shore?
Text 35
calitam halitam kvatra kundalabhyam parasparam shri-mukhe krishnacandrasya ganda-sthala-manohare
calitam halitam—swinging; kva—where?; atra—here; kundalabhyam—with earrings; parasparam—each other; shri-mukhe—on His splendid face; krishnacandrasya—of Lord Krishnacandra; ganda-sthala-manohare—on the handsome cheeks.

Where are the swinging earrings on Lord Krishnacandra's handsome cheeks?

Text 36
patravali-gandha-lobhad bhramad-bhringavali-yute kva premna darshanam caiva sparshanam harshanam tatha
patravali—of the flower petals; gandha—fragrance; lobhat—out of greed; bhramat—wandering; bhringavali—bees; yute—with; kva—where?; premna—with love; darshanam—sight; ca—and; eva—indeed; sparshanam—touch; harshanam—happiness; tatha—as.

Where are the wandering bees greedy after the sweet fragrance of His flower-petal ornaments? Where are His loving glances when He appears in this way? Where is the happiness of His touch when He appears in this way?

Text 37
kameshu-tigma-konaish ca netraih kvapanga-jo rasah akarshanam kva hastabhyam hastad dhasta-visarjanam
kama—of Kamadeva; ishu—arrows; tigma-konaih—with the sharp points; ca—and; netraih—with eyes; kva—where; apanga-jah—born from the glance; rasah—sweetness; akarshanam—pulling; kva—where>; hastabhyam—with both hands; hastat—from the hand; hasta—of the hand; visarjanam—going.

Where are the sharp-pointed arrows of Kamadeva that fly from His eyes? Where is the sweetness of His sidelong glance? Where is His tugging with both hands? Where is His placing in the hand a gift?

Text 38
vilinatam nikunjeshu sammukhena tu darshanam grahanam kvatra ciranam haranam venu-vetrayoh
vilinatam—hiding; nikunjeshu—in the forest groves; sammukhena—face-to-face; tu—indeed; darshanam—the sight; grahanam—grabbing; kva—where?; atra—here; ciranam—of the garments; haranam—stealing; venu-vetrayoh—of the flute and stick.

Where is the pastime of hiding in the forest groves? Where is the pastime of suddenly meeting Him face-to-face? Where is the pastime of tugging at our saris? Where is the pastime of stealing His flute and stick?

Text 39
kva premna catra bahubhyam karshanam ca parasparam punah punas tad-grahanam bhuje candana-carcitam
kva—where?; premna—with love; ca—and; atra—here; bahubhyam—with both arms; karshanam—pulling; ca—and; parasparam—each other; punah—again; punah—and again; tad-grahanam—grabbing; bhuje—the arms; candana-carcitam—anointed with sandal.

Where is His affectionate tugging with both arms? Where is His again and again holding the arm anointed with sandal paste?

Text 40
yatra yatra ca ya lila tatra tatraiva shobhate yatra vrindavanam nasti tatra me na manah-sukham
yatra yatra—wherever; ca—and; ya—which; lila—pastimes; tatra tatra—there; eva—indeed; shobhate—is beautiful; yatra—where; vrindavanam—Vrindavana; na—not; asti—is; tatra—there; me—of Me; na—not; manah-sukham—tha happiness of the heart.

My heart cannot be happy where there is no Vrindavana forest and where these pastimes are not present.

Text 41
shri-narada uvaca radha-vakyam tatah shrutva sarvah paööa-maha-striyah jahur manam sva-rasasya vismita harshitash ca tah
shri-narada uvaca—Shri Narada said; radha-vakyam—Shri Radha's words; tatah—then; shrutva—hearing; sarvah—all; paööa-maha-striyah—the queens; jahuh—abandoned; manam—their pride; sva-rasasya—of their own rasa dance; vismita—astonished; harshitah—overjoyed; ca—and; tah—they.

Shri Narada said: When they heard Shri Radha's words, the great queens became filled with wonder and joy. They gave up all the pride they felt in their own rasa dance.

Texts 42 and 43
evam siddhashrame rasam kritva shri-radhikeshvarah nitva gopi-ganan sarvan radhaya sahito harih
sa-bharyo bhagavan sakshad dvarakam pravivesha ha karayam asa radhayai mandirani parani ca
evam—thus; siddhashrame—at Siddhashrama; rasam—the rasa dance; kritva—having done; shri-radhikeshvarah—the Lord of Radha; nitva—taking; gopi-ganan—the gopis; sarvan—all; radhaya—Radha; sahitah—with; harih—Lord Krishna; sa-bharyah—with His wives; bhagavan—the Supreme Personality of Godhead; sakshat—directly; dvarakam—Dvaraka; pravivesha—entered; ha—indeed; karayam asa—made; radhayai—for Radha; mandirani—palaces; parani—great; ca—and.

After thus performing a rasa dance at Siddhashrama, Lord Krishna took the gopis and queens to Dvaraka. There He built many great palaces for Shri Radha.

Texts 44 and 45
nivasayitva su-sukham sarvas tash ca vrajaukasah ittham siddhashrama-katha maya te kathita nripa
sarva-papa-hara punya sarvesham caiva moksha-da
nivasayitva—giving a home; su-sukham—happily; sarvah—all; tah—they; ca—and; vrajaukasah—the people of Vraja; ittham—thus; siddhashrama-katha—the story of Siddhashrama; maya—by me; te—to you; kathita—told; nripa—O king; sarva-papa-hara—removing all sins; punya—sacred; sarvesham—to all; ca—and; eva—certainly; moksha-da—giving liberation.
Then Lord Krishna gave comfortable homes in Dvaraka to all the people of Vraja. Thus I have told you the story of Siddhashrama, a sacred story that removes all sins and give liberation to all.


Heart to Heart

Text 7

yatra vrindavanam nasti
     na yatra yamuna nadi
yatra govardhano nasti
     tatra me na manah-sukham

     shri-radha uvaca —Shri Radha said; yatra —where; vrindavanam —Vrindavana; na —not; asti —is; na —not; yatra —where; yamuna —Yamuna; nadi —river; yatra —where; govardhanah —Govardhana; na —not; asti —is; tatra —there; me —My; na —not; manah —of the heart; sukham —happiness.

     Shri Radha said: My heart cannot be happy in a place where there is no Vrindavana forest, no Yamuna River, and no Govardhana Hill.

Text 8

shri-sannanda uvaca 
     sva-dhamnah shri-harih svayam
govardhanam ca yamunam
     preshayam asa bhupari

     shri-sannandah uvaca —Shri Sannanda said; veda-naga-krosha —47 kroshas; bbumim — —land; sva-dhamnah —own abode; shri-harih —Lord Hari; svayam —personally; govardhanam —Govardhana; ca —and; yamunam —Yamuna; preshayam asa —sen; bhu-upari —to the earth.

     Shri Sannanda said: Then Lord Hari sent a 47 krosha portion of His own abode, along with Govardhana and the Yamuna, to the earth.

     Note: A krosha equals two miles.



Devi Radha-Her origin at Goloka, birth on Earth & return and Puja Vidhan

Maharshi Narayana narrated to Narada Muni that Maha Deva explained to Devi Parvati about the ‘Praadurbhaava’ and ‘Mahatwa’ (Origin and Magnificence) of Devi Radha.

Maha Deva said:

Radhaa bhajeti Shri Krishnam sa cha taam cha parasparam, Ubhayoh Sarvasaamyam cha sadaa Santho vadanti cha/ (Devi Radha worships Shri Krishna and Shri Krishna worships Radha; they both are the ‘Araadhya’ and ‘Araadhaka’ (worship and the worshipped) respectively.The Great Learned Experts are convinced and strongly believed that both Radha and Krishna are unified as also the counterpart concepts.

  1. Radha emerged from the words of ‘Ra’ denoting ‘Raasa’ and ‘Dhaavan’ denoting attraction or magnetism for the beloved (Shri Krishna). 
  2. Another interpretation would be: Mere pronouncement of the ‘Shabda’ (word) ‘Raa’ would readily attract the unobtainable ‘Mukti’ and pronounciation of the word ‘Dhaa’ would instantly chase Shri Krishna’s sacred feet! 
  3. A simpler interpretation of the word ‘Raa’ denotes accomplishment and the word ‘Dha’means ‘Nirvana’ or ‘Moksha’. 
Maha Deva further explained that 

from the hair roots of Radha emerged innumerable ‘Gopis’ and from Shri Krishna’s ‘romakupas’ emerged as many ‘Gopas’. From the left side of Radha was materialised Devi Lakshmi who was the ‘Adhishtatri’or Sovereign of ‘Sashya’ or Crops; Griha Lakshmi of house-holds; the Four armed Maha Lakshmi, the wife of Vishnu of Vaikuntha and the Rajyalakshmi of Kingships. Radha herself resides in Krishna’s own chest and is the ‘Adhistatri’ of Krishna’s very existence,

but for the curse of Sudama, due to which she had to descend from Goloka to Bhuloka as the daughter of Vrishabhunu Gopa and his wife Kalaavati. When once Radha was angry with Krishna during their love-hate dialogue objecting to Krishna’s tolerance of Viraja Gopi’s open declaration of love for Krishna, Sudama Gopa intervened and Radha therefore cursed him to become an ‘Asura’ viz. Shankhachuda the wife of Tulasi, and Radha received Sudama’s return curse to become Radha on Earth. Vrishabhanu’s wife Kalaavati gave birth to Yoga Maya Vayu alias Radha. As Radha grew up, her parents decided to marry her off to Rayana,

but at the time of wedding, Maya Radha was materialised and the real Radha diappeared. In the name of security, the newly- born Krishna was transferred across the River Yamuna for the fear of King Kamsa from Mathura; Rayana was the brother of Devi Yashoda who was married to Maya Radha.

Real Radha appeared at Pushkar Tirtha since Brahma performed long time Tapasya for her and blessed him; after a little stint at Brindavan at Rasa leelas with the human Krishna, the Real Radha who made hazy appearances at Brindavana;s ‘rasaleelas’ with Krishna left forTirtha Yatras for hundred years left for Goloka, while meanwhile the human form of Shri Krishna lightened of the burden on Earth by killing several Danavas inhuman forms like Kamsa, Shishupala etc. Prajapati Drona was reborn as Nanda and Yashoda who had the good fortune of parenthood of Shri Krishna; Maharshi Kashyapa was born as Vasudeva and Aditi as Devaki, while Kalavati became Radha Devi’s mother and Vrishabhanu was Vasudama Gopa.




Kusuma-sarovara is on the right of the parikrama path, about one-and-a-half miles south-west of Radha-Kunda. A forest of flowers (kusuma) was here full of varieties of trees, creepers and flowers like bell, cameli, juhi, yuthi, mallika and campaka.  Radhika ji used to come here on the pretext of picking flowers with her sakhis, but Her real intent was to meet rasika Shri Krishna, with whom She would have love-quarrels and sarcastic exchanges full of rasa.
Krishna-bhavanamrta describes how one day Radhika ji was picking flowers here with her sakhis when Krishna arrived, and the following exchange took place:
Krishna: Who is there?
Radha: Nobody.
Krishna: Tell Me honestly, who are You?
Radha: Nobody.
Krishna: You are speaking in a very crooked way.
Radha: And You speak in a very straight way, don't You? Krishna: I am asking You who You are.
Radha: Don't You know?
Krishna: What are You doing?
Radha: Picking flowers to worship the Sungod.
Krishna: Have You received permission from anyone to do so? Radha: There is no need of anyone's permission.
Krishna: Aha, I have caught a thief today. I wondered who was stealing flowers every day and ruining this garden. Now I have caught You, and will punish You straight away.
Radha: Since when have You become the master of this flower garden? Have You ever planted a single flower here Have You ever even watered one? On the contrary, You ruin this flower garden with Your hundreds and thousands of cows and Your boisterous, brazen friends. Indeed, since when have You become the protector of this garden?

Krishna: Do not defame a pious, righteous person like Me. Now I shall teach You a good lesson.
Radha (smiling): Aha-ha, You are a highly pious and righteous person, are You? You killed a woman right after Your birth; You lied to Your mother even in childhood; You stole butter from the houses of the neighbouring gopis; and when You became a little older, You stole the clothes of the young gopis. Only a few days ago You killed a calf. This is the extent of Your pious, saintly conduct.
Hearing the retort, Krishna scratched His head and looked towards clever Madhumarigala, who advised Him, "One's wellbeing lies in remaining quiet." At this point, all the sakhis surrounded Shyamasundara and began to clap .