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The study of this Purana is incomplete without a study of Chaitanya’s teachings. And if I succeed in taking up those teachings, I shall consider the lofty ideal of Radhika). "The Gopis all returned to the forest and searched for Krishna as long as there was moonlight. They gave up their search when it was dark. With thoughts all directed to Krishna, with conversations all about Him, with gestures and movements all after Him, with songs all about His deeds, the Gopis, all full of Krishna, they did not think of their homes. They went to the banks of the Yamuna, and all sang in a chorus about Krishna, ardently praying for his return. (I shall not touch with my profane hand the songs of the Gopis. They are far too sacred for any rendering into English and they baffle any attempt to do so. Sweet as nectar, the melody of those songs is inseparable from their very essence, and he would be murdering Bhagavata who would attempt to translate those songs. For the continuity of our study it is only necessary to translate the fourth sloka.) "Thou art not surely the son of Yasoda. Thou art the inmost seer of all things. Implored by Brahma thou hast appeared, O friend, in the line of the Satvats, for the protection of the Universe’ While 302 A Study of the Bhagavata Purana the Gopis were thus bewailing in melodious tunes, Krishna appeared with a smiling face. They formed a circle round Him and were so pleased to see Him that they reached the very limit of their joy. The Gopis spread out their outer garments as a seat for Sri Krishna, on the river bank. When Krishna sat down, they addressed him thus:— "Some seek those only that seek them; some do the contrary, (i.e. seek those even who do not seek them), others seek neither those that seek them nor those that do not seek them. Please tell us, what is all this. "Said Sri Krishna:—’Those that seek each other are guided in their efforts by selfishness. There is neither friendship nor virtue in that mutuality. It is all for a selfish end. (Even the beasts seek mutual good. Sridhara. And do not the Utilitarians and the evolutionists do so)? Those that seek the unseeking are either kind-hearted men or they are guided by affection like the parents. It is pure virtue in the former case and friendship in the latter. Wm Those that do not seek the people that seek them and far less those that do not seek them fall under one of the following four classes:— Wm (1) Those that seek pleasure in self (and not in the outside world), (2) those that are satiated, (3) the ungrateful and (4) the treacherous. But I do not belong to any of these classes, I do not seek those that seek me in order to make them seek me continually and constantly. For when a poor man gains wealth and then loses it, he becomes so full of that loss that no other thought can enter his mind (i.e. to help the continuity and constancy of the devotional feeling, I do not show open favor to a devotee. This is an act of supreme kindness and friendship). You have given up for my sake all worldly concerns, the Vedas and even your own relations. I seek you from behind, being out of sight. Therefore you ought rightly to be angry with me. Even with the life of a God, I cannot make any return for your devotion to me, for you have burst asunder the ever fresh chains of home life, in order to seek me. So let your own goodness be the only recompense for your devotion." Purnendu Narayana Sinha, M. A., B. L. 303 THE RASA. Govinda commenced Rasa with his devoted band. (Rasa is a kind of dance in which many dancing girls take part.) The Gopis formed a circle, and Krishna, the Lord of Yoga, was between every two of them and he pressed them all unto his shoulders, and each of them thought that Krishna was near to her. (How could one Krishna stand between every two of them and how could each Gopi think that he was near to her only, when he was near to them all? Therefore "the Lord of Yoga" i.e. of unimaginable powers. Sridhara.) The sky became filled with hundreds of chariots of Devas and Deva girls, eager to witness the scene. Drums beat and flowers rained. The Gandharva kings with their wives sang the pure glory of Krishna. Loud was the clash of the Gopis’ ornaments. They danced and sang in great excitement. The moon lingered on with amazed look and the night became prolonged. So the dance continued till at last the Gopis became fatigued. Krishna wiped off their sweat and went with them to bathe in the Yamuna. After the bath they most reluctantly took leave of Krishna. In these enjoyments Krishna was self-contained. Asked Raja Parikshit:— "The Incarnation of [svara is for the spread of Dharma and the putting down of Adharma. What is this enjoyment of others’ wives, contrary to all injunctions and hateful in itself, by one who is at once the originator and preserver of all Dharma?" Suka said:—Even the great are seen to violate what we call Dharma and the gods become over bold. But this does not bespeak any evil of them, as they have got superior force, even as fire eats everything but is ever pure. But he who is not capable (i.e. who is a slave to his body and its attributes) is not to perform such acts even in mind. If he does such acts through ignorance, he is sure to be ru- ined. It is only Siva that could drink the poison that appeared from the ocean of milk. The words of the Lords (Iisvara) are true. Their deeds are only sometimes true, (i.e. their exceptional life, which is governed by extraordinary consideration and unusual conditions, is not meant always as an example for ordinary beings. But what they say is always for the good of the universe and is to be followed as a teaching. What is given as their life is also sometimes allegorical 304 A Study of the Bhagavata Purana and has to be understood in another sense). The wise man therefore follows such of their deeds as are consistent with the other words of the great ones. They have nothing to gain or lose by good or bad deeds. For they have no Egoism in them. What is good and what is bad to him who is the Lord of all beings? By devotion to His feet and by power of Yoga, even Munis are freed from the bonds of good and evil. The Lord did only assume a body at will. Whence could there be any bondage in His case? (And was there really an enjoyment of oth- ers’ wives? No for He dwells in all beings, even the Gopis and their husbands. He is the manifestor of all the senses. The assumption of the body is only a playful fancy. It is for the good of all beings that He became a man. His indulgences are such as are likely to make one devoted to Him, when heard of. Even the minds of those that are very much turned away from [évara are attracted towards Isvara, by means of Sringara Rasa or love topics. Hence the love matter of Sri Krishna. This is the purport. Sridhara) The people of Vraja, deluded by the Maya of Krishna, thought that their wives were by their side. They bore no ill-feeling towards Krishna. (It follows that those who perform such acts without such powers are sinners. Sridhara.) When it was Brahma Muhurta, (the part of the night immediately preceding the dawn), the Gopis, with the permission of Sri Krishna, reluctantly left Him and went home. He who hears or recites this play of Vishnu with the women of Vraja acquires supreme devotion to Bhagavat and shakes off in no time that disease of the heart called Kama or passion for women. SUDARSANA. SKANDHA X. CHAP. 34. (The Rasa is a teaching about conquering Kama by treating of in- dulgence in Kama itself. Similarly this chapter treats of the conquest of Vidyadhara. Sridhara.) On the occasion of a sacred festival the Gopas went to the banks of the Sarasvati. (Students will mark the significance of the Sarasvati, which corresponds to Sushumna in the human system at this stage of spiritual development). They adored Pasupati (Siva) and Ambika (Durga). They passed the night on the river bank. A huge serpent Purnendu Narayana Sinha, M. A., B. L. 305 swallowed Nanda. The Gopas burnt the animal but it would not let go its hold; Krishna then touched it with his feet and out came a Vidyadhara from the serpent body. This Vidyadhara, by name Su- darsana, had been cursed by Rishi Angiras for having slighted him and became a serpent. SANKHA CHUDA. SKANDHA X. CHAP. 34. One day Rama and Krishna came to the forest to have company with the Gopis. It was the first part of the night. They played upon the flute and the Gopis listened to the music with rapt attention. At this time Sankha Chiida, the well-known attendant of Kuvera, drove the Gopis away northward. The girls wept and called out to Krishna and Rama for help. They ran after the Yaksha who in terror left the Gopis and fled away. Rama remained in charge of the Gopa girls. Krishna overtook Sankha Chiida and severed his head with its jewel and presented the crest jewel to Balarama. THE SEPARATION SONG OF THE GOPIS. SKANDHA X. CHAP. 35. At night the Gopis enjoyed the company of Krishna. But the day was their time of separation and, when Krishna went to the forest, they passed the time any how in singing about him. For the separa- tion song, please refer to the original. ARISHTA. SKANDHA X. CHAP. 36. Arishta, an Asura in the form of a bull, attacked the quarters of the cows. The cows fled away and the Gopas cried out "Krishna, O Krishna save us," Krishna killed the Asura. NARADA AND KANSA. SKANDHA X. CHAP. 36. 306 A Study of the Bhagavata Purana Narada told Kansa:—"The female child was the daughter of Ya- soda; Krishna and Rama are sons of Devaki. Vasudeva kept them with his friend Nanda out of fear. Those two brothers have killed your spies." In rage the king of Bhoja took his sword to kill Vasudeva. Narada prevented him.