The Gopis Search for Krishna

The thirtieth chapter describes the gopis’ madness in separation, their searching for Krsna in every tree, their imitation of Krsna’s pastimes, and his rejection of Radha after enjoying with her.

Not seeing Krsna (acaksana), the gopis became filled with pain like female elephants losing their mate.

Then the gopis began searching for Krsna here and there, and not finding him, their pain in separation increased more and more. The sancari bhava of unmada which appeared due to this pain of separation is described in two verses in its manifest and unmanifest state. First, Krsna, rama pati, the master endowed with all beauty, approached the gopis with natural foot movements, and then he smiled his attractive soft, sweet smile, glancing with movements of the pupils of his eyes. Then he engaged them in attractive conversations such as the following.

“O lotus laides! Will you give nor not give the honey of your lips to the thirsty bee?”

“O bee! The husband of the lotuses is the sun, not the bee. How can be allow you to drink our honey?”

Krsna answered, “O lotuses, Those who have natures like you do not give your honey to your husband the sun, but to their illicit lover the bee.”

He would carry out such pastimes as drinking the honey of the lips of the smiling gopis who had been defeated in such conversations.

Or “I know, you have been bitten by a very proud snake while approaching me under the kadamba tree. That poison has risen to your chest. As you are a chaste women, you do not ask me to relive you of the poison, but I, being merciful, without asking, will come to you and, chanting a mantra to remove poison, will rub my hands on your body.”

“ O poison remover, no snake has bitten me. You should rub your hands on the body of one who has been bitten by a snake.”

“O chaste woman, I understand by your choked voice that you are afflicted with the poison. Knowing this, if I ignore you, I will be tainted with the sin of killing a woman. Therefore I will remove this poison from you.”

Saying this he scratched her chest with his nails. Then they would have pastimes (vihara) of union (samprayoga). After that there would be vibhrama, madness due to love. The scriptures say, “ Vibrama is the unsteadiness of the mental functions due to srngara.” rasa.”

When in the state of separation, all these things arise intensely in the memory, the mind becomes aksipta (overturned).

“O mind, what are you doing? Don’t go out seeking after the dearmost of our life.” In this way one scolds the mind.

When the mind leaves the body there is pramada. (pra extreme mada intoxication). When those who are pramada reach the state of unmada, their minds and intelligence attain that of Krsna (tadatmika), and thus they perform Krsna various pastimes. This means the gopis imitated the pastimes of Krsna , using their intelligence.

This verse describes the gopis when they reached a deep state of unmada. Absorbed in the gait and other characteristics mentioned in the previous verse, the gopis imitated the lord (pratirudha murti). That is, their bodies became similar to Krsna’s in senses and mind. First the actions of Krsna entered the senses and mind of gopis’ bodies and then the gopis bodies entered into the various actions and qualities of Krsna. When the two mixed due to unmada, there was a loss of distinction between “I am Krsna” and “Krsna is me.” Attaining the deep state of “I am Krsna (asava aham)”, for tasting rasa, the gopis became identical with Krsna (tad atmika). But this is not the same as the state of aham grahopasana. They announced to each other “I am Krsna”. None of them were conscious at all that they were women of Vraja. They had attained a state of unmada (vibhramah) in which they identified completely with Krsna in his pastimes.

When unmada gave up its deep state and became somewhat stable, the gopis began to search for Krsna is a half conscious state. That is described in this verse. Grief stricken because of separation from their beloved, they thought, “we must search for him.” Coming together in a group, they wandered from forest to forest as if half mad, searching. Asking the trees about Krsna’s whereabouts was one sign of their unmada state.

“We know that Krsna was enjoying with Radha, the chief gopi at that time. But did he know of the questions that the gopis were asking in their state of unmada?”

This is made clear in this verse by describing Krsna as pervading inside and outside of all entities like the akasa. Because Krsna is everywhere, certainly Krsna could hear the gopis’ questions in those places, though they could not see him.

The gopis pose nine questions. Because the plaska or pilu and other trees mentioned in this verse are very tall, from far off they would be able to see Krsna. Because of this possibility, the gopis asked these trees. The plaksa tree is the pilu, vyagrodha is the banyan tree. Fearing the trees would ask , “Why are you asking?” the gopis said, “Though he is the son of pious Nanda, he has stolen the hearts of us women and fled away. His servants in the form of his bold glances with a special bewildering potion of prema which intoxicates all people, has entered through the door of our eyes into the city of our hearts and, stealing the jewel of our minds, has fled.”

Standing silently for a short time in expectation of an answer, the gopis thought, “ What use do we have of these trees? These unconscious entities have not replied to our question. What need do we have of these trees with impure hearts, with meager fruit, ignorance of how to help others, and without even flowers.” Thinking in this way, the gopis left the trees and went elsewhere.

The gopis, entering a flower garden then thought, “Oh ,it is better to ask from these plants which have pure hearts. They are graciously serving the guest (bees) with their honey.” Thus they approached the kuruvak and other trees. The Kuruvaka has red, unfading flowers. Naga means nagakesara.

“Where has he gone?” or “Where is he hiding?”

“Why do you want to know?” Fearing such a question, the gopis said, “He has stolen the pride of us women with wealth of high esteem, using his smile, and fled away, leaving us without wealth.”

When the wind shook the tips of the branches, the gopis thought, “ Oh, they are shaking their heads, saying they do not know. What use do we have for these very hard, male trees?” Thinking like this, they went elsewhere.

Approaching the tulasi, malati and other plants, the gopis thought, “These plants, being female, and therefore knowing the pain that women experience in love, will be favorable to us. Therefore we will ask them.” Thinking like this, they approached the chief plant, tulasi and asked, “O fortunate one! You are fortunate, being dear to the feet of the Govinda, and we are unfortunate, because of separation from Krsna. (govinda carana priya can also mean dear to the respectable Govinda, where carana indicates respect, as in the phrase acarya carana , the respectable teacher.)

“You are also dear to him.”

Expecting such an answer, the gopis said, “ True, though that is so, you are more fortunate because of additional attractive qualities, for you never experience separation. Wearing a garland of your leaves (tva vibhrat), he has gone off. That is because of your greater qualification. Not even considering the disturbance of thousands of bees that go along with you, he has gone off. Being fond of fragrances, Krsna has not accepted us, because we do not have such fragrance.”

“This tulasi, intoxicated with pride of her good fortune, is not looking at us. Therefore we will ask the jasmine plants, who like us are cowives, without such good fortune.”

Saying this they went off in another direction.

“Because Krsna has touched you while picking flowers, you are now blooming fully in the rainy and autumn seasons.” Jati is a species of jasmine.

The jasmines, out of fear of their cowife tulasi and Krsna, are not speaking, though they know. What used do we have of them, since they are dependent on others? Saying this, they went elsewhere.

“In front of us are the mango and piyala trees standing motionless on the bank of the Yamuna. From that we guess that they are in meditation on Visnu. They will not lie to us.” With this faith, they inquired, “O cuta, mango with creepers, nipa (dhuli kadamba), O kadama, with sweet fragrance, O piyala (type of sala tree), O asata (yellow sala tree), O kovidara (type of kancanara tree), O arka (though small is always with Krsna), coconut, supari and others, please tell us, who are without our souls, where Krsna has gone.” “Why should we tell you?”

“You have taken birth to help others. And you live on the bank of the Yamuna.”

“Because they are absorbed in meditation on Visnu, they are probably not replying to us, but as residents of a holy place they are hard-hearted, since they don’t say a word to us.”

After this one gopis spoke, “Since we cannot tell who knows about Krsna and who does not, why do you criticize these residents of the holy place? We should ask that person who knows the truth, that person who has seen him. O friends, do you know

that person?” Asking all the gopis this, that one gopi pointed at the earth with her finger.

The gopis said to that sakhi, “Yes, what you say is true. Wherever Krsna is, it is somewhere on the earth. The earth is never separated from Krsna. The earth is certainly most fortunate among all the elders, girl friends, lovers, and servants, because she never knows the pain of separation. We should not ask her as we did to others previously about news of Krsna, but rather ask her what austerities she did long ago to get this good fortune. If we know that, then we also can do the same austerity and become freed from separation from Krsna.”

Considering in this way, they then asked, “O earth, what austerities did you perform by which you shine with bliss borne from the touch of Kesava’s feet? Because your hairs in the form of grass are standing on end, we understand that he has touched you with his feet. What austerity did you do by which you constantly are absorbed day and night in close association with Krsna. You should tell us. Hearing that, our lives will become successful”

Seeing that the earth did not reply, the gopis began to consider, thinking of the past. “Your strength was shown when you bore the great burden of Vamana’s foot as he stretched his other foot from patala to svarga. By what austerity did you get that strength? (va stands for vai (certainly), or can be considered added to complete the rhythm of the verse.) Or what austerity did you do to get the firm embrace of Varaha? That austerity by which you get happiness rarely achieved by others is also joyfully performed because it brings you, a woman, into contact with a man. There is no one more fortunate than you.”

11.Not hearing any answer the gopis thought, “ Oh, why will this earth, an independent women, very proud, intoxicated with pastimes with the Lord ,whose body is marked with his symbols of flag, thunderbolt and ankusa, look upon us?”

As they went forward they saw a doe and spoke to her. “O friend, wife of the buck, has Krsna come near his loved one, you (priyaya)? Though you are the wife of the buck, like us, you are dear to Krsna and Krsna is dear to you. Krsna has given you great bliss with a vision of his limbs such as face and arms. Having attained such bliss of the eyes, you follow him everywhere, and therefore Krsna is never falls from your vision (acyuta).” (drsam is plural rather the dual to show respect.)

Seeing the doe go forward naturally, the gopis said, “This doe has seen Krsna. She seems to say, ‘Why should I speak, rather I will show you. Just follow behind me,’ while she moves forward and looks back at us. It seems she is the only merciful person in merciless Vrndavana.”

The gopis followed behind the doe, but not seeing where she had gone, then said, “Why can we no longer see the doe who was showing us where Krsna is?”

In answer to this question one gopis said, “Krsna must be somewhere here. She has now become afraid of Krsna and she is hiding somewhere in order to deny that she has shown us the path.”

While the gopi was reasoning in this way, suddenly that gopi smelled a sweet fragrance. “Yes, yes! This is the fragrance of his body. The fragrance of his kunda flower garland tinted with the kumkuma due to contact with his beloved is spreading here.”

When the fragrance of their two bodies, the kumkuma and the kunda garland entered the gopis’ nostrils, they were able to verify Krsna’s whereabouts.

“Though he is the enjoyer of all the gopis (kula pati) see how unjustly he has given them up and is enjoying with only one of us.”

The gopis, discussing further clues that Krsna was right there, began to speak about the trees bending over with fruit and flowers as if bowing down to Krsna.

“O trees! Did Krsna, wandering here, acknowledge or not, with an affectionate glance, your obeisance with offerings of fruit and flowers, your offspring, in your hands? But how could there an opportunity of his loving glancing upon saintly persons like you?”

With envy they said, “This brother of Balarama (who is well known for his intoxicated love affairs), who must be similarly intoxicated, put his left arm on the shoulder of his weak beloved, using it as a pillow, due to fatigue after loving exchanges, and held in his right hand a blue lotus in order to fend off the bees swarming around because of the fragrance of his beloved face. Being absorbed in serving his beloved, how could he glance upon you trees? The bees have given up the tender tulasi groves and have followed behind Krsna to this place. Therefore we can understand that Krsna is hiding here somewhere. If that is so, should we follow the bees? No, it is improper for respectable persons to follow after intoxicated persons.”

Showing the other gopis signs that Krnsa was there, some gopi said, “O friends, ask these creepers who have signs of having the association of Krsna. You should not say that, because they are still embracing the trees, these creepers did not meet Krsna, because even while they are tightly embracing the branches of their husbands the trees, they exhibited strong desire for Krsna. They must have been touched by the nails of Krsna, for see, their hairs are standing on end. This does not take place in meeting their husbands the trees. Seeing this symptom they cannot tell us a lie, “We did not see Krsna.” as the others have one after another.”

“Stunned by bliss they cannot speak,” they concluded.

Asking such questions to inanimate objects shows the internal love of the gopis and is a sign of unmada. Searching for Krsna while speaking in this way, the gopis could not find him.

Some gopis among them gave them this advice. “By imitating the form and activities of Krsna, I will now show myself as Krsna, and this way momentarily you and I will get relief from our extreme pain.” As all Krsna’s pastimes gradually came to memory, with their minds absorbed in Krsna (tad atmika) they began to enact those pastimes including the killing of Putana. Yogamaya took the form of a gopi and played the parts involving unfavorable moods in order to complete this pastime. The gopis played the favorable roles.

The imitation of Krsna’s pastimes is described in four verses. One gopi acted as Putana and another as Krsna, pretending to drink milk from her breast. One gopis cried like a baby and kicked another gopi imitating the cart.

One gopi imitated Trnavarta (daityayitva eka) who stole another gopi acting like the small child Krsna (krsnarbha bhavanam)

One gopi acted like Krsna, playing the flute to call the cows who had wandered far off, and having them follow after him.

19.In imitating the pastimes of catching each other (cowherd boys), by the strength of the sancari bhava of unmada and the absorption in the pastimes, the gopis lost their own identity and attained a oneness with Krsna. This is described in four verses. “I am Krsna and go around with my arm on the shoulders of Subala. See my graceful actions.”

In order graphically to depict the Govardhana pastime, one gopi with great care (yatanti) took her upper cloth and raising it above her head imitating Krsna’s lifting Govardhana.

21.”Dusta he” here indicates Kaliya.

When the sudden appearance of strong unmada was pacified, the identification with Krsna also slackened. Returning to their identities as gopis, seeing one gopi showing enthusiasm in imitating Krsna’s stealing butter and breaking the yogurt pots, Yogamaya played the role of Yasoda and performed the required actions. “O naughty child, you have stolen butter and run away. I will tie you up.” Yogamaya, playing the role of a gopi imitating Yasoda, bound up a gopi with a garland. The gopi hid her face with her two hands, enacting fear.

In this way the gopis searched for Krsna in forest after forest (evam), asking his whereabouts from the trees. The sancari bhava called unmada which appear in the state of separation is characterized by identity with the object of affection when it is in its most intense state of self forgetfulness. This has been described in three verses beginning with (priyah priyasya (10.30.3).and Krsnoham pasyata (sb 10.30.19). In the medium stage there is imitation of the beloved behavior with some self awareness, as in the following statement in the story of Prahlad, “kvacit tad bhavanayuktas tammayonucakara ha.7.4.40)

“Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Mahārāja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Krsna, he felt oneness and imitated the pastimes of the Lord.”

“One gopi imitated Putana, while another acted like infant Krsna and pretended to suck her breast. Another gopi, crying in imitation of infant Krsna, kicked a goip who was taking the role of the cart demon, Sakatasura.” (10.30.15)

In its weak state, unmada is expressed with self identity returning, and asking questions to trees and other objects.

After describing the three stages of unmada, the gopis’ reasoning when they suddenly discovered Krsna’s footprint is described. In the Skanda Purana the placement of the foot symbols and their function is described as follows: at the base of the big right toe is a cakra, for cutting down the six enemies of the devotee. At the base of the middle toe is a lotus, to attract the bees of meditator’s mind. Below the lotus a flag, which indicates victory of the soul over all anarthas. At the base of the little toe is the thunderbolt, which destroys the mountain of sins of the devotee. On the heel is an ankusa which controls the elephant of the mind of the devotee. On the creases of the big toe are barley grain symbols indicating enjoyment of wealth. On the side are thunderbolt and before that an ankusa. In the Skanda Purana, Krsna’s right foot is described with the ankusa at the base of the little toe and below that the thunderbolt. Therefore the gaudiya followers say that the first description is the foot of Narayana.

In addition to the cakra, flag, lotus, thunderbolt, ankusa and barley grain, other signs are described in the vaisnava tosani. There is a line starting between the big and first toe extending half way down the foot is a prominent line. Below the cakra there is an umbrella. Below the prominent line are four svastikas in four directions. Joining the four stastikas are four jambu fruits, and in the center of the svastikas is an eight pointed figure. Thus there are eleven distinct signs.

On the left foot, from the base of the big toe there is a conch with mouth, for the purpose of revealing all knowledge. At the base of the middle toe there are two concentric circles, below that a bow without string, below that a cow hoof print, and at the bottom a triangle, surrounded by four water pots (sometimes only three water pots are mentioned). Below that is a half moon, touched by two more triangles. Below that is a fish. With these eight symbols, the total is then nineteen.

The gopis then saw the footprints of Krsna mixed (suprktani) with those of Radha.

These are the footprints of some woman upon whose shoulders Krsna has placed his left arm.

Those gopis in the suhrd paksa such as Lalita recognized the footprints of Radha, and deep within were satisfied, but in the group of gopis they pretended not to recognize those foot prints. They began to speak with joy for her good fortune without mentioning her name. “Certainly Narayana (bhagavan) who takes away the sorrow of the devotees (hari), who is capable of bestowing all desires on the devotees (isvara), has been worshipped by this fortunate woman (by this other woman anaya). Not by us, for giving us up, he has run away alone with her.” In this statement the name of Radha is revealed (aradhita). (In the puranas the name Radhika means one who satisfies the desires of Krsna by worship.)

Sukadeva has carefully mentioned her name secretly here, but in other places, by Radha’s mercy, her name flows spontaneously from his moonlike mouth. (purusa bodhini, arthava upanisad : dve parsve candravali radhika, bhrat gautamiya tantra : devaki krsna maya prokta radhika para devata, krsnopanisad : vamanga sahita devi radha vrndavanesvari).

Another meaning of this verse is as follows. “O unfortunate gopis (anaya), uselessly you are thinking yourselves equal to that fortunate woman, and are wandering around thinking yourselves mistreated. It is a fact (numan) that Hari has obtained Radha at this place (radhita). This handsome person, full of lust, proclaiming his own glories (bhagavan), who is capable of cheating you (isvara), because he has given us up (yan no viaha), is skilful at giving pleasure to the all the senses of that woman (govinda). With a satisfied heart (pritah) he has taken her off alone.”

In the commentary on the Ujjvala Nilamani, Radha’s foot markings are mentioned as follows. At the base of the big toe of the left foot is the mark of a barley grain, below that a cakra and below that an umbrella. Below that is a bracelet. There is a line starting from between the big toe and the next toe, to the middle of the sole. Below the middle toe is a lotus ,below that a flag with staff, below the flag is a creeper and flower. Below the little toe is an ankusa. On the bottom of the heel is a half moon. Thus there are eleven marks on the left foot.

At the base of the big toe of the right foot is a conch, and below that a club. Below the little toe is an altar, and below that an earring. Below that is a spear. Below the first toe and others is a mountain, below the mountain a ratha, and on the heel a fish. There are eight marks on the right foot. The total is nineteen.

The neutral gopis, who were inattentive to what the friends of Radha knew, seeing the footprints of Krsna, then spoke. “Blessed is the dust of Krsna’s feet, for Brahma and Siva hold that dust on their heads in order to remove the sorrow and suffering. Every day in the morning when Krsna comes from the cow pens with his friends, they are seen coming down from svarga to take the foot dust of Krsna on their heads.” This is mentioned in 10.35.21, 22. “It is seen that the devatas offer obeisances to Krsna’s foot dust but we cannot because the restraints of modesty. Because of this we sink further into sin.”

In this verse, the opposing group of gopis (prati paksa) speak. “The footprints of this woman give us great sorrow. She has stolen the lips of Acyuta which should be enjoyed by all of us gopis, and is drinking those lips by herself alone. Bringing Krsna under control by some unknown pious acts, she has made him reject us, who are filled with prema, and taken him far away.”

“O gopis afflicted with the great sickness of envy, do not lament. Here we do not see that woman’s footprints.” With this intention, Lalita speaks. “Here we do not see Radha’s footprints.” Other sakhis looking with crooked glances of bliss at Lalita say to her after discussion among themselves. “ Embracing her with his two arms he has lifted her to his chest, because being most dear to him (preyasi), he could not bear the pain to her tender feet.” By this Radha gave the sakhis two types of bliss: the happiness arising from seeing her good fortune, and happiness arising from seeing the sorrow of the competing gopis (vipaksa).

“O unobservant gopis! Do not grieve. Why are you saying all of this? You are speaking without thinking. The disappearance of her footprints gives more sorrow than seeing the footprints. It makes our life airs disappear.” The vipaksa gopis such as Candravali speak with this intent.

“Here Krsna’s footprints have become more prominent in the earth. Though not married to her, in this forest Krsna has treated her as if she were his bride, and is wandering about with an extra burden like a householder with his family. Because he has given up us, who are filled with genuine love, we can understand that Krsna is just filled with lust, not sincere love. Being overcome with lust, he has carried this lusty woman. Otherwise how could the son of the king of Vraja, so handsome, become the carrier of a cowherd woman?”

The sakhis spoke. “Here he has put her down. Being the most clever (mahatma), with mind intent on decorating her hair (mahatma), Krsna has put her down in order to gather flowers. The asoka tree, being touched by her foot, had sprung into bloom. Thens he thought that he wouldl decorate Radha with those flowers.” Therefore he is called very intelligent (mahatma).

“Here he has picked flowers from the branch of the asoka tree for his beloved. (on the lower branches there are no flowers.) in order to pluck flowers on the branches beyond his reach, he has raised himself on his toes. Thus only part of his feet, not all (asakale) are visible in the prints.”

Seeing the prints of the women between Krsna’s knees, the vipaksa gopis again spoke. “Here Krsna sat down and dressed that woman’s hair, using a comb supplied by the vana devatas. This woman is filled with lust not love, because she has cheated her own friends, and gone off alone with her lover. Krsna is filled with lust, because he has not selected us gopis filled with pure love and pained with separation. Certainly he sat here alone to make a topknot using her hair or flowers, in jest making her appear like a man.”

After showing the good fortune of Radha through the statements of the gopis, Sukadeva himself concludes with his own words. Though Krsna is self satisfied (atmarama), he enjoyed in the company of Radha, because he enjoys (ratah) with the most splendid soul (su atma =svatma), Radha. He does not enjoy as atma rama as much as he enjoys with Radha. There is another reading taya ca atamratah. However in that version atma ratah would have the same meaning as atmarama and thus there would be the fault of repetition or redundancy (punar ukti). Thus the phrase would have to be explained as follows. Ca means certainly, taya means with Radha and atma rata means to enjoy with eagerness. Atma means intellect, eagerness or effort, determination according to the Amara kosa. “Though Krsna is atma rama he enjoyed particularly and eagerly with Radha.”

“But if this is so, does this not indicate that Krsna is incomplete?”

This is so, but Krsna is still complete (akhandita), because Radha is Krsna’s hladini sakti, arising form his very svarupa. Though she has the form of hladini sakti, during pastimes, her form transforms into the essence of joy, called prema, and prema reaches its highest pinnacle as mahabhava. Thus Krsna enjoys more happiness with Radha, the essence of all joy, than with the happiness arising from his quality as atmarama. Thus in the tantras it is said, “The great sakti called hladini is the supreme sakti. The essence of that sakti is in the form of mahabhava, embodied in Radha, who is supreme in all qualities.” Thus, though Krsna is atmarama, he is eager to enjoy with Radha, and still he is perfect.

By this display of enjoyment, he also gives benefit to the materialistic thinkers who are ignorant of the nature of the Lord, and hides from them his nature as an enjoyer. Krsna enjoyed with Radha to show the lowness of the lusty man and the hard hearted nature of the lusty woman. Because a person controlled by lust or woman cannot understand, he gave them instruction. If a man is controlled by lust, he becomes miserable. When he is in that miserable position, the woman becomes hard hearted. Krsna and his dear gopis show this through their actions, and thereby hide their nature of spiritual conjugal love while holding their conversations. This is the significance of ca in this verse. To show the miserable nature of man and the hard hearted condition of women, and (ca) to hide the nature of prema rasa, Krsna enjoyed with Radha in this way.

Another meaning is: Krsna enjoyed with Radha so that all suffering lovers seeing Krsna’s condition could understand their miserable condition , and all women, seeing the nature of Radha, could see their own hard hearted condition, according to the principle of “As I experience, so does the whole world.”

Another meaning is : Krsna acted as he did to show those who appreciate rasa that the man becomes subservient in pleading for satisfaction and the woman shows reluctance. This is all done for the nourishment of rasa.

After describing the union portion of the conjugal rasa of Radha, in order to describe the separation portion of the Radha’s conjugal rasa, a summary is given here. That gopi whom Krsna brought here after giving up other gopis, then began to think that she was the best. The use of sa ca (she also) indicates that just as the other gopis became proud of their good fortune on associating with Krsna, Radha also became proud of her good fortune. She felt like that, because Krsna had given up all the other gopis who had come to fulfil their desire (kama yana) or who did activities to invoke their desire, and began to serve only her. In other words, the anger that Radha felt towards the other gopis for their good fortune previously, had now vanished.

Going to a particularly attractive place (uddesa) of the forest, she, being proud (drpta), spoke to Kesava, who had bound her hair in braids after undoing the topknot he had tied in jest. The pride of the independent woman produces rasa. She said, “I cannot move. I am tired from so much wandering in the forest.”

“O lovely woman, we should go to a lovely spot further on.” Anticipating such a question she said, “Carry me like before (naya), and we can go there.”

“Shall I take you to a flower bed in a grove hard to enter for others in the forest ahead, or should I take you the a flower garden to decorate you with flowers?” Anticipating that question she said, “Take me wherever you want.”

When Radha spoke like this, Krsna began to consider as follows. “I see that she has given up her original nature which shows bashfulness and uncooperative manner. The real woman does not readily consent to invitations to take her to the lover’s flower bed. If she has given up her uncooperative nature (vamya), then why should I not give up my nature as a cooperative male lover. This becomes necessary now. If both lovers show the same nature of cooperative or uncooperative, there can be no enjoyment of rasa. I will not be at fault with the knowers of rasa if I give up my nature now. Rasa becomes tasteful if it follows properly the emotions of the woman.

“Also, now is the opportunity to see Radha in a state generated by separation from me, something which I have been desiring to see for a long time. The gopis have realized the greatest fortune of my embracing Radha. Let the other gopis now experience the ocean of great amazement in seeing the extraordinary state of mental anguish generated from her extreme prema in separation. In comparison to her great conflagration in separation from me, their pain in separation from me is but a small lamp light.

“And let the perfection of srngara rasa and union be perfected today by separation. When by my expertise I arrange for separation from Radha, when all the gopis including Radha are in a state of separation, I can appear and simultaneously appease all of their pains of separation equally. This is the proper preparation for the rasa dance today. If I were to appear in front of the other gopis after having enjoyed privately with only Radha, their minds would not be settled.”

Considering many factors like this, Krsna then spoke with a desire to suddenly disappear. “Climb on my shoulder.” He then considered what Radha had said, “Take me where you want.”

“I have a desire to sleep a little because of tiredness from playing and walking in the forest. But to sleep alone all night without my dearest love might give inauspicious sorrow to her. If she says ”Let us go to the flower bead and we can sleep there together,” that is also dishonorable.”

Thus the lila sakti of the Lord, full of prema, knowing the internal emotions of Radha, brought about Krsna’s disappeareance in order to perfect the pastime. Radha began to lament continuously (anu tapyata).

Radha speaks in lamentation. “Oh master (natha), all my life airs are now leaving my body, which is burning with the forest fire of separation from you, and I can no longer maintain my life. You are the master of the life airs. Please appear immediately and preserve those airs. Do not think that I am praying to protect the life airs for my benefit. It is for your benefit. O enjoyer (ramana), you left all the other goips and went off in the forest alone with me for enjoyment. If I die, you will not be able to enjoy any more. Remembering me, you will lament in sorrow.”

“Let me suffer, what is that to you?”

“Because you are most dear to me (prestha), your sorrow will multiply a millions in me. Even if I die, I will not be able to bear the pain of one particle of your lotus feet which are worshiped by all my life airs. Therefore to remove suffering, please be merciful and come near.”

“Well, if your life airs have almost gone, how will I bring them back?”

“Your arms are a medicine which can revive the dead. By their touch, this body will become normal.”

“If you know your destination without me, then why did you give the order to me, the handsome son of a king, to take you where I like and make me uselessly angry?”

With sorrowful cries she said, “I am your miserable servant. Please come before me. Tired and sleepy from our pastimes, I spoke in that way. Please forgive me. Do not be angry. And though I am unworthy, you have established a firm friendship with me, o friend ( he sakhe).”

“ I am satisfied with what you have said. Please come here.”

“If you desire that, then I am here. I am blind with sorrow. I cannot understand where you are. Please come near me.”

Lamenting in this way in a dizzy state generated from separation, Radha fell in a swoon on the earth. This should be understood from the word “mohitam” in the next verse.

While searching and searching, the gopis then saw Radha from far off, because of her lightning-like effulgence. All of the sakhis, of both parties, saw Radha as a friend (sakhim), for seeing such intense pain of their friend (sakhim) Radha, due to separation, even those opposing party of Candravali felt affection for her. Also the nature of the conjugal rasa is that enmity and hatred among the competitors turns into affection when they all experience the disturbance of separation from Krsna. The scripture says in this regard, “separation reveals externally a spontaneous affection in their hearts.”

When Radha regained consciousness through the loudly wailing of the gopis and their services of fanning, the gopis began questioning her.

“What has happened to you?”

Radha said, “Why did I become separated from you? I did not know my own foolish and helpless nature. But now I have understood slightly that the pride and offense I manifested is due to the hardhearted nature on both sides. It is Krsna’s hard heartedness that he left you all burning in thousands of fires of separation, while enjoying with me alone. Then I said in meanness to the mischievous son of a king, “I cannot move. Take me were you want.” That was my hard heartedness, for in saying that I committed offense. Thus in two ways, my mind fell into the greatest sorrow. This was manifested as displeasure towards Krsna, humility before the gopis and misery for myself.”

When Sukadeva uses the word “dauratmya” he is simply repeating the words of Radha, like a parrot. The word duratma actually means one whose body is far away from Krsna, she from whom Krsna is far. One who possess this feeling is called dauratmya. In other words, one who feels separation from Krsna is dauratmya.

The gopis were completely amazed. “O dear friend, in giving to you what should be given to you alone, it was not hard hearted on his part. And for you, independent in nature, and tired from pastimes, to give him an order is not hard hearted on your part. Rather this is favorable for increase of rasa. But for the favorable lover to ignore the order of the woman after enjoying her and bring her to such a miserable stats is certainly unfavorable to rasa and is dauratmya. How has the ocean of mercy, the possessor of the greatest prema, the pinnacle of the greatest rasa, done such a thing?” In this way they became completely astonished.

Then the gopis along with Radha, who took the support of their hands, began to search for Krsna. Things could be seen as long as the moonlight lit the forest. From this it is understood that though it was the full moon, because of the thick covering of trees in the dense forest, it gradually became very dark. This is explained in theVisnu Purana. “Krsna has entered the deep forest, where the moon light does not fall. His footprints can no longer be seen. Therefore you should all return from here.” That they returned because of the dark is the external meaning. Actually they returned because of the following reason. “O friends, drowning in the ocean of lamentation, out of fear of being discovered, his dark body is hiding in this deep darkness. Wherever you go, he will flee from there. All of your endeavors will just tire his tender body.” Considering in this way, they gave up searching.

When the previous state of unmada with minds became absorbed in Krsna slackened, they began to discuss about Krsna (tad alapa). “O asvattha tree, have you seen Krsna?”

In the medium state of unmada, they began to imitate his pastimes (tad vicesta), such as one gopi imitating Krsna drinking milk. In a full state of unmada, identifying with Krsna (tad atmika) one gopi said, “I am Krsna, see the way I walk.” In this way they forgot their identities and merged with Krsna’s identity. Under the influence of previous impressions they began to sing about Krsna’s qualities in loud voices ( as is described in the fourth verse)

“Wherever we go to find Krsna, he flees away from there. Why should we give him difficulty in running through the forest? Without his wish, we cannot attain him. In order to illustrate the sruti statement ‘he reveals himself to that person to whom he shows mercy’ (yam evaisa vrnute tena labhya) , he will reveal himself by his mercy. We can attain his mercy by chanting his name.” In order to reveal this fact, they all returned to the bank of the Yamuna where they had previously associated with him, and began to chant his name (krsna jaguh).