CHAPTER TWENTY-NINE
In ĹrÄŤmad-BhÄgavatam it is stated that the rÄsa dance took place on the full-moon night of the Ĺarat season. From the statements of previous chapters, it appears that the festival of Govardhana-pĹŤjÄ was performed just after the dark-moon night of the month of KÄrttika, and thereafter the ceremony of BhrÄtáš-dvitÄŤyÄ was performed; then the wrath of Indra was exhibited in the shape of torrents of rain and hailstones, and Lord KášášŁáša held up Govardhana Hill for seven days, until the ninth day of the moon. Thereafter, on the tenth day, the inhabitants of VášndÄvana were talking amongst themselves about the wonderful activities of KášášŁáša, and the next day, EkÄdaĹÄŤ, was observed by Nanda MahÄrÄja. On the next day, DvÄdaĹÄŤ, Nanda MahÄrÄja went to take a bath in the Ganges and was arrested by one of the men of Varuáša; then he was released by Lord KášášŁáša. Then Nanda MahÄrÄja, along with the cowherd men, was shown the spiritual sky.
In this way, the full-moon night of the Ĺarat season came to an end. The full-moon night of ÄĹvina is called Ĺarat-pĹŤrášimÄ. It appears from the statements of ĹrÄŤmad-BhÄgavatam that KášášŁáša had to wait another year for such a moon before enjoying the rÄsa dance with the gopÄŤs. At the age of seven years He lifted Govardhana Hill. Therefore the rÄsa dance took place during His eighth year.
From the Vedic literature it appears that when a theatrical actor dances among many dancing girls, the group dance is called a rÄsa dance. When KášášŁáša saw the full-moon night of the Ĺarat season, decorated with various seasonal flowersâespecially the mallikÄ flowers, which are very fragrantâHe remembered the gopÄŤsâ prayers to Goddess KÄtyÄyanÄŤ, wherein they prayed for KášášŁáša to be their husband. He thought that the full-moon night of the Ĺarat season was just suitable for a nice dance. So their desire to have KášášŁáša as their husband would then be fulfilled.
The words used in this connection in ĹrÄŤmad-BhÄgavatam are bhagavÄn api. This means that although KášášŁáša is the Supreme Personality of Godhead and thus has no desire that needs to be fulfilled (because He is always full with six opulences), He still wanted to enjoy the company of the gopÄŤs in the rÄsa dance. BhagavÄn api signifies that this dance is not like the ordinary dancing of young boys and young girls. The specific words used in ĹrÄŤmad-BhÄgavatam are yogamÄyÄm upÄĹritaḼ, which mean that this dancing with the gopÄŤs is on the platform of yogamÄyÄ, not mahÄmÄyÄ. The dancing of young boys and girls within the material world is in the kingdom of mahÄmÄyÄ, or the external energy. The rÄsa dance of KášášŁáša with the gopÄŤs is on the platform of yogamÄyÄ. The difference between the platforms of yogamÄyÄ and mahÄmÄyÄ is compared in the Caitanya-caritÄmášta to the difference between gold and iron. From the viewpoint of metallurgy, gold and iron are both metals, but the quality is completely different. Similarly, although the rÄsa dance and Lord KášášŁášaâs association with the gopÄŤs appear like the ordinary mixing of young boys and girls, the quality is completely different. The difference is appreciated by great Vaiᚣášavas because they can understand the difference between love of KášášŁáša and lust.
On the mahÄmÄyÄ platform, dances take place on the basis of sense gratification. But when KášášŁáša called the gopÄŤs by sounding His flute, they very hurriedly rushed toward the spot of the rÄsa dance with the transcendental desire to satisfy KášášŁáša. The author of Caitanya-caritÄmášta, KášášŁášadÄsa KavirÄja GosvÄmÄŤ, has explained that lust means sense gratification, and love also means sense gratificationâbut for KášášŁáša. In other words, when activities are enacted on the platform of personal sense gratification, they are called material activities, but when they are enacted for the satisfaction of KášášŁáša, they are spiritual activities. On any platform of activities, the principle of sense gratification is there. But on the spiritual platform, sense gratification is for the Supreme Personality of Godhead, KášášŁáša, whereas on the material platform it is for the performer. For example, on the material platform, when a servant serves a master, he is trying to satisfy not the senses of his master but rather his own senses. The servant would not serve the master if the payment stopped. That means that the servant engages himself in the service of the master just to satisfy his own senses. On the spiritual platform, however, the servitor of the Supreme Personality of Godhead serves KášášŁáša without payment, and he continues his service in all conditions. That is the difference between KášášŁáša consciousness and material consciousness.
As mentioned above, it appears that KášášŁáša enjoyed the rÄsa dance with the gopÄŤs when He was eight years old. At that time, many of the gopÄŤs were married, because in India, especially in those days, girls were married at a very early age. There are even many instances of a girlâs giving birth to a child at the age of twelve. Under the circumstances, all the gopÄŤs who wanted to have KášášŁáša as their husband were already married. At the same time, they continued to hope that KášášŁáša would be their husband. Their attitude toward KášášŁáša was that of paramour love. Therefore, the loving affairs of KášášŁáša with the gopÄŤs are called parakÄŤya-rasa. The attitude of a married man who desires another wife or a wife who desires another husband is called parakÄŤya-rasa.
Actually, KášášŁáša is the husband of everyone because He is the supreme enjoyer. The gopÄŤs wanted KášášŁáša to be their husband, but factually there was no possibility of His marrying all the gopÄŤs. But because they had that natural tendency to accept KášášŁáša as their supreme husband, the relationship between the gopÄŤs and KášášŁáša is called parakÄŤya-rasa. This parakÄŤya-rasa is ever-existent in Goloka VášndÄvana, in the spiritual sky, where there is no possibility of the inebriety which characterizes parakÄŤya-rasa in the material world. In the material world, parakÄŤya-rasa is abominable, whereas in the spiritual world it is present in the superexcellent relationship of KášášŁáša and the gopÄŤs. There are many relationships with KášášŁášaâmaster and servant, friend and friend, parent and son, and lover and beloved. Out of all these rasas, the parakÄŤya-rasa is considered to be the topmost.
This material world is the perverted reflection of the spiritual world; it is just like the reflection of a tree on the bank of a reservoir of water: the topmost part of the tree is seen as the lowest part. Similarly, parakÄŤya-rasa, when pervertedly reflected in this material world, is most abominable. Therefore when people imitate the rÄsa dance of KášášŁáša with the gopÄŤs, they simply enjoy the perverted, abominable reflection of the transcendental parakÄŤya-rasa. There is no possibility of enjoying this transcendental parakÄŤya-rasa within the material world. It is stated in ĹrÄŤmad-BhÄgavatam that one should not imitate this parakÄŤya-rasa even in dream or imagination. Those who do so drink the most deadly poison.
When KášášŁáša, the supreme enjoyer, desired to enjoy the company of the gopÄŤs on that full-moon night of the Ĺarat season, exactly at that very moment the moon, the lord of the stars, appeared in the sky, displaying its most beautiful features. The full-moon night of the Ĺarat season is the most beautiful night in the year. In the Indian city of Agra, in Uttar Pradesh Province, there is a great monument called the Taj Mahal, which is a tomb made of first-class marble stone. During the night of the full moon of the Ĺarat season, many foreigners go to see the beautiful reflections of the moon on the tomb. Thus this full-moon night is celebrated even today for its beauty.
When the full moon rose in the east, it tinged everything with a reddish color. With the rising of the moon, the whole sky appeared smeared by red kuáš kuma. When a husband long separated from his wife returns home, he decorates the face of his wife with red kuáš kuma. This long-expected moonrise of the Ĺarat season was thus smearing the eastern sky.
The appearance of the moon increased KášášŁášaâs desire to dance with the gopÄŤs. The forests were filled with fragrant flowers. The atmosphere was cooling and festive. When Lord KášášŁáša began to blow His flute, the gopÄŤs all over VášndÄvana became enchanted. Their attraction to the vibration of the flute increased a thousand times due to the rising full moon, the red horizon, the calm and cool atmosphere and the blossoming flowers. All the gopÄŤs were by nature very much attracted to KášášŁášaâs beauty, and when they heard the vibration of His flute, they became apparently lustful to satisfy the senses of KášášŁáša.
Immediately upon hearing the vibration of the flute, they all left their respective engagements and proceeded to the spot where KášášŁáša was standing. While they ran very swiftly, their earrings swung back and forth. They all rushed toward the place known as VaášĹÄŤvaáša. Some of them were engaged in milking cows, but they left their milking business half finished and immediately went to KášášŁáša. One of them had just collected milk and put it in a milk pan on the stove to boil, but she did not care whether the milk overboiled and spilledâshe immediately left to go see KášášŁáša. Some of them were breast-feeding their small babies, and some were engaged in distributing food to the members of their families, but they left all such engagements and immediately rushed toward the spot where KášášŁáša was playing His flute. Some were engaged in serving their husbands, and some were themselves engaged in eating, but caring neither to serve their husbands nor eat, they immediately left. Some of them wanted to decorate their faces with cosmetic ointments and to dress themselves very nicely before going to KášášŁáša, but unfortunately they could not finish their cosmetic decorations or put on their clothes in the right way because of their anxiety to meet KášášŁáša immediately. Their faces were decorated hurriedly and were haphazardly finished; some even put the lower part of their clothes on the upper part of their bodies and the upper part on the lower part.
While all the gopÄŤs were hurriedly leaving their respective places, their husbands, brothers and fathers were all struck with wonder to know where they were going. Being young girls, they were protected either by husbands, elder brothers or fathers. All their guardians forbade them to go to KášášŁáša, but they disregarded them. When a person becomes attracted by KášášŁáša and is in full KášášŁáša consciousness, he does not care for any worldly duties, even though very urgent. KášášŁáša consciousness is so powerful that it gives everyone relief from all material activities. ĹrÄŤla RĹŤpa GosvÄmÄŤ has written a very nice verse wherein one gopÄŤ advises another, âMy dear friend, if you desire to enjoy the company of material society, friendship and love, then please do not go to see that smiling boy Govinda who is standing on the bank of the YamunÄ and playing His flute, His lips brightened by the beams of the full moonlight.â ĹrÄŤla RĹŤpa GosvÄmÄŤ indirectly instructs that one who has been captivated by the beautiful smiling face of KášášŁáša has lost all attraction for material enjoyments. This is the test of advancement in KášášŁáša consciousness: a person advancing in KášášŁáša consciousness must lose interest in material activities and personal sense gratification.
Some of the gopÄŤs were factually detained from going to KášášŁáša by their husbands and were locked up by force within their rooms. Being unable to go to KášášŁáša, they began to meditate upon His transcendental form by closing their eyes. They already had the form of KášášŁáša within their minds. They proved to be the greatest yogÄŤs; as is stated in the Bhagavad-gÄŤtÄ, a person who is constantly thinking of KášášŁáša within his heart with faith and love is considered to be the topmost of all yogÄŤs. Actually, a yogÄŤ concentrates his mind on the form of Lord Viᚣášu. That is real yoga. KášášŁáša is the original form of all viᚣášu-tattvas. The gopÄŤs who could not personally go to KášášŁáša began to meditate on Him as perfect yogÄŤs.
In the conditioned stage of the living entities, there are two kinds of results of fruitive activities: the conditioned living entity who is constantly engaged in sinful activities has suffering as his result, and he who is engaged in pious activities has material enjoyment as a result. In either caseâmaterial suffering or material enjoymentâthe sufferer or enjoyer is conditioned by material nature.
The gopÄŤ associates of KášášŁáša who assembled in the place where KášášŁáša was appearing were from different groups. Most of the gopÄŤs were eternal companions of KášášŁáša. As stated in the Brahma-saášhitÄ, Änanda-cin-maya-rasa-pratibhÄvitÄbhiḼ: in the spiritual world the associates of KášášŁáša, especially the gopÄŤs, are manifestations of the pleasure potency of Lord KášášŁáša. They are expansions of ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ. But when KášášŁáša exhibits His transcendental pastimes within the material world in some of the universes, not only the eternal associates of KášášŁáša come but also those who are being promoted to that status from this material world. So some of the gopÄŤs who joined KášášŁášaâs pastimes within this material world were coming from the status of ordinary human beings. If they had been bound by fruitive action, they were fully freed from the reactions of karma by constant meditation on KášášŁáša. Their severely painful yearnings caused by their not being able to see KášášŁáša freed them from all sinful reactions, and their ecstasy of transcendental love for KášášŁáša in His absence ended all their reactions to material pious activities. The conditioned soul is subjected to birth and death, either by pious or sinful activities, but the gopÄŤs who began to meditate on KášášŁáša transcended both positions and became purified and thus elevated to the status of the gopÄŤs already expanded by His pleasure potency. All the gopÄŤs who concentrated their minds on KášášŁáša in the spirit of paramour love became fully purified of all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.
MahÄrÄja ParÄŤkᚣit heard Ĺukadeva GosvÄmÄŤ explain the situation of the gopÄŤs who assembled with KášášŁáša in the rÄsa dance. When he heard that some of the gopÄŤs, simply by concentrating on KášášŁáša as their paramour, became freed from all contamination of material birth and death, he said, âThe gopÄŤs did not know that KášášŁáša is the Supreme Personality of Godhead. They accepted Him as a beautiful boy and considered Him to be their paramour. So how was it possible for them to get freed from the material condition just by thinking of a paramour?â One should consider here that KášášŁáša and ordinary living beings are qualitatively one. The ordinary living beings, being part and parcel of KášášŁáša, are also Brahman, but KášášŁáša is the SupremeâPara-brahman. The question is, If it is possible for a devotee to get free from the material, contaminated stage simply by thinking of KášášŁáša, then why should this not be possible for others who are also thinking of someone? If one is thinking of a husband or son, or if anyone at all is thinking of another living entity, then, since all living entities are also Brahman, why are all those who thus think of others not freed from the contaminated stage of material nature? This is a very intelligent question, because there are always atheists imitating KášášŁáša. In these days of Kali-yuga, there are many rascals who think themselves to be as good as KášášŁáša and who cheat people into believing that thinking of them is as good as thinking of Lord KášášŁáša. ParÄŤkᚣit MahÄrÄja, apprehending the future dangerous condition of blind followers of demoniac imitators, therefore asked this question, and fortunately it is recorded in ĹrÄŤmad-BhÄgavatam to warn innocent people that thinking of an ordinary man and thinking of KášášŁáša are not the same.
Actually, even thinking of the demigods cannot compare with thinking of KášášŁáša. It is warned in the vaiᚣášava-tantra that one who puts Viᚣášu, NÄrÄyaáša or KášášŁáša on the same level as the demigods is called a pÄᚣaášá¸ÄŤ, or rascal. On hearing this question from MahÄrÄja ParÄŤkᚣit, Ĺukadeva GosvÄmÄŤ replied, âMy dear King, your question is already answered, even before this incident.â Because ParÄŤkᚣit MahÄrÄja wanted to clear up the situation, his spiritual master answered him very intelligently: âWhy are you again asking about the same subject matter which has already been explained to you? Why are you so forgetful?â A spiritual master is always in the superior position, so he has the right to chastise his disciple in this way. Ĺukadeva GosvÄmÄŤ knew that MahÄrÄja ParÄŤkᚣit asked the question not for his own understanding but as a warning to the future innocent people who might think others to be equal to KášášŁáša.
Ĺukadeva GosvÄmÄŤ then reminded ParÄŤkᚣit MahÄrÄja about the salvation of ĹiĹupÄla. ĹiĹupÄla was always envious of KášášŁáša, and because of his envy KášášŁáša killed him. But since KášášŁáša is the Supreme Personality of Godhead, ĹiĹupÄla gained salvation simply by seeing Him. If an envious person can get salvation simply by concentrating his mind on KášášŁáša, then what to speak of the gopÄŤs, who are so dear to KášášŁáša and always think of Him in love? There must be some difference between the enemies and the friends. If KášášŁášaâs enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gopÄŤs can achieve such freedom and much more.
Besides that, in the Bhagavad-gÄŤtÄ KášášŁáša is called HášášŁÄŤkeĹa. Ĺukadeva GosvÄmÄŤ also said that KášášŁáša is HášášŁÄŤkeĹa, the Supersoul. Whereas an ordinary man is a conditioned soul covered by the material body, KášášŁáša and KášášŁášaâs body are the same because He is HášášŁÄŤkeĹa. Any person making a distinction between KášášŁáša and KášášŁášaâs body is fool number one. KášášŁáša is HášášŁÄŤkeĹa and Adhokᚣaja. These two particular words have been used by Ĺukadeva GosvÄmÄŤ in this instance. HášášŁÄŤkeĹa is the Supersoul, and Adhokᚣaja is the Supreme Personality of Godhead, transcendental to the material nature. Just to show favor to the ordinary living entities, out of His causeless mercy He appears as He is. Unfortunately, foolish persons mistake Him to be an ordinary person, and so they become eligible to go to hell.
Ĺukadeva GosvÄmÄŤ continued to inform MahÄrÄja ParÄŤkᚣit that KášášŁáša is not an ordinary person but rather the Supreme Personality of Godheadâimperishable, immeasurable and without any material qualities but full of all spiritual qualities. He appears in this material world out of His causeless mercy, and whenever He appears, He appears as He is, without change. This is confirmed in the Bhagavad-gÄŤtÄ, where the Lord says that He appears by His spiritual potency. He does not appear under the control of the material potency. The material potency is under His control. In the Bhagavad-gÄŤtÄ it is stated that the material potency is working under His superintendence. It is also confirmed in the Brahma-saášhitÄ that the material potency, known as DurgÄ, is acting just like a shadow which moves with the movement of the substance. The conclusion is that if one somehow or other becomes attached to KášášŁáša or attracted to Him, either because of His qualities of beauty, opulence, fame, strength, renunciation or knowledge, through affection or friendship, or even through lust, anger or fear, then oneâs salvation and freedom from material contamination are assured.
In the Bhagavad-gÄŤtÄ, Eighteenth Chapter, the Lord states that one who is engaged in preaching KášášŁáša consciousness is very dear to Him. A preacher has to face many difficulties in his struggle to preach pure KášášŁáša consciousness. Sometimes he has to suffer bodily injuries, and sometimes he has to meet death also. All this is taken as a great austerity on behalf of KášášŁáša. KášášŁáša therefore has said that such a preacher is very, very dear to Him. If KášášŁášaâs enemies can expect salvation simply by concentrating their minds on Him, then what to speak of persons who are so dear to KášášŁáša? The conclusion should be that the salvation of those who are engaged in preaching KášášŁáša consciousness in the world is guaranteed in all circumstances. But such preachers never care for salvation, because factually one who is engaged in KášášŁáša consciousness, devotional service, has already achieved salvation. Ĺukadeva GosvÄmÄŤ therefore assured King ParÄŤkᚣit that he should always rest assured that one who is attracted by KášášŁáša attains liberation from material bondage because KášášŁáša is the transcendental master of all mystic power.
When all the gopÄŤs assembled, as described, before KášášŁáša, He began to speak to them, welcoming them as well as discouraging them by word jugglery. KášášŁáša is the supreme speaker; He is the speaker of the Bhagavad-gÄŤtÄ. He can speak on the highest elevated subjects of philosophy, politics, economicsâeverything. And He also spoke before the gopÄŤs, who were so dear to Him. He wanted to enchant them by word jugglery, and thus He began to speak as follows.
âO ladies of VášndÄvana,â KášášŁáša said, âyou are very fortunate, and you are very dear to Me. I am very much pleased that you have come here, and I hope everything is well in VášndÄvana. Now please order Me. What can I do for you? What is the purpose of your coming here in the dead of night? Kindly take your seats and let Me know what I can do for you.â
The gopÄŤs had come to KášášŁáša to enjoy His company, to dance with Him, embrace Him and kiss Him, and when KášášŁáša began to receive them very officially, showing all kinds of etiquette, they were surprised. He was treating them like ordinary society women. Therefore they began to smile among themselves, and though they very eagerly listened to KášášŁáša talk in that way, they were surprised. Then KášášŁáša began to instruct them: âMy dear friends, you must know that it is now the dead of night and the forest is very dangerous. At this time all the ferocious jungle animalsâthe tigers, bears, jackals and wolvesâare prowling in the forest. Therefore it is very dangerous for you. You cannot select a secure place now. Everywhere you go you will find that all these animals are loitering to find their prey. I think, therefore, that you are taking a great risk in coming here in the dead of night. Please turn back immediately, without delay.â
When He saw that they continued to smile, He said, âI very much appreciate your bodily features. All of you have nice, very thin waists.â All of the gopÄŤs there were exquisitely beautiful. They are described by the word sumadhyamÄ; the standard of beauty of a woman is said to be sumadhyamÄ, when the middle portion of the body is slender.
KášášŁáša wanted to impress on them that they were not old enough to take care of themselves. Actually, they required protection. It was not very wise for them to come in the dead of night to KášášŁáša. KášášŁáša also indicated that He was young and that they were young girls. âIt does not look very well for young girls and boys to remain together in the dead of night.â After hearing this advice, the gopÄŤs did not seem very happy; therefore KášášŁáša began to stress the point in a different way.
âMy dear friends, I can understand that you have left your homes without the permission of your guardians; therefore I think your mothers, your fathers, your elder brothers and even your sons, and what to speak of your husbands, must be very anxious to find you. As long as you are here, they must be searching in different places, and their minds must be very agitated. So donât tarry. Please go back and make them peaceful.â
When the gopÄŤs appeared to be a little bit disturbed and angry from hearing the free advice of KášášŁáša, they diverted their attention to looking at the beauty of the forest. At that time the whole forest was illuminated by the bright shining of the moon, and the air was blowing very silently over the blooming flowers, and the green leaves of the trees were moving in the breeze. KášášŁáša took the opportunity of their looking at the forest to advise them. âI think you have come out to see the beautiful VášndÄvana forest on this night,â He said, âbut you must now be satisfied. So return to your homes without delay. I understand that you are all very chaste women, so now that you have seen the beautiful atmosphere of the VášndÄvana forest, please return home and engage in the faithful service of your respective husbands. Some of you must have babies by this time, although you are very young. You must have left your small babies at home, and they must be crying. Please immediately go back home and just feed them with your breast milk. I can also understand that you have very great affection for Me, and out of that transcendental affection you have come here, hearing My playing on the flute. Your feelings of love and affection for Me are very appropriate because I am the Supreme Personality of Godhead. All living creatures are My parts and parcels, and naturally they are affectionate to Me. So this affection for Me is very welcome, and I congratulate you for this. Now you can go back to your homes. Another thing I must explain to you is that for a chaste woman, service to the husband without duplicity is the best religious principle. Not only should a woman be faithful and chaste to her husband, but she should also be affectionate to the friends of her husband, obedient to the father and mother of her husband, and affectionate to the younger brothers of her husband. And most importantly, a woman must take care of her children.â
In this way, KášášŁáša explained the duty of a woman. He also stressed the point of serving the husband: âEven if he is not of very good character, or even if he is not very rich or fortunate, or even if he is old or invalid on account of continued diseases, whatever her husbandâs condition, a woman should not divorce her husband if she actually desires to be elevated to the higher planetary systems after leaving this body. Besides that, it is considered abominable in society if a woman is unfaithful and goes searching for another man. Such habits will deter a woman from being elevated to the heavenly planets, and the results of such habits are very degrading. A married woman should not search for a paramour, for this is not sanctioned by the Vedic principles of life. If you think that you are very much attached to Me and you want My association, I advise you not to personally try to enjoy Me. It is better for you to go home, simply talk about Me and think of Me, and by this process of constantly remembering Me and chanting My names you will surely be elevated to the spiritual platform. There is no need to stand near Me. Please go back home.â
The instruction given herein by the Supreme Personality of Godhead to the gopÄŤs was not at all sarcastic. Such instructions should be taken very seriously by all honest women. The chastity of women is specifically stressed herein by the Supreme Personality of Godhead. Therefore this principle should be followed by any serious woman who wants to be elevated to a higher status of life. KášášŁáša is the center of all affection for all living creatures. When this affection is developed for KášášŁáša, one surpasses and transcends all Vedic injunctions. This was possible for the gopÄŤs because they saw KášášŁáša face to face. This is not possible for any women in the conditioned state. Unfortunately, sometimes a rascal, following the philosophy of monism, or oneness, very irresponsibly takes advantage of this rÄsa-lÄŤlÄ to imitate the behavior of KášášŁáša with the gopÄŤs, entice many innocent women and mislead them in the name of spiritual realization. As a warning, Lord KášášŁáša has herein hinted that what was possible for the gopÄŤs is not possible for ordinary women. Although a woman can actually be elevated by advanced KášášŁáša consciousness, she should not be enticed by an imposter who says that he is KášášŁáša. She should concentrate her devotional activities in chanting about KášášŁáša and meditating upon KášášŁáša, as is advised herein. One should not follow the men called sahajiyÄs, the so-called devotees who take everything very lightly.
When KášášŁáša spoke in such a discouraging way to the gopÄŤs, they became very sad, for they thought that their desire to enjoy the rÄsa dance with KášášŁáša would be frustrated. Thus they became full of anxiety. Out of great sadness, the gopÄŤs began to breathe very heavily. Instead of looking at KášášŁáša face to face, they bowed their heads and looked at the ground, and they began to draw various types of curved lines on the ground with their toes. They were shedding heavy tears, and their cosmetic decorations were being washed from their faces. The water from their eyes mixed with the kuáš kuma on their breasts and fell to the ground. They could not say anything to KášášŁáša but simply stood there silently. By their silence they expressed that their hearts were grievously wounded.
The gopÄŤs were not ordinary women. In essence they were on an equal level with KášášŁáša. They are His eternal associates. As it is confirmed in the Brahma-saášhitÄ, they are expansions of the pleasure potency of KášášŁáša, and as His potency they are nondifferent from Him. Although they were depressed by the words of KášášŁáša, they did not like to use harsh words against Him. Yet they wanted to rebuke KášášŁáša for His unkind words, and therefore they began to speak in faltering voices. They did not like to use harsh words against KášášŁáša because He was their dearmost, their heart and soul. The gopÄŤs had only KášášŁáša within their hearts. They were completely surrendered and dedicated souls. Naturally, when they heard such unkind words, they tried to reply, but in the attempt torrents of tears fell from their eyes. Finally they managed to speak.
âKášášŁáša,â they said, âYou are very cruel! You should not talk like that. We are full-fledged surrendered souls. Please accept us, and donât talk in that cruel way. Of course, You are the Supreme Personality of Godhead and can do whatever You like, but it is not worthy of Your position to treat us in such a cruel way. We have come to You, leaving everything behind, just to take shelter of Your lotus feet. We know that You are completely independent and can do whatever You like, but we request You, donât reject us. We are Your devotees. You should accept us as Lord NÄrÄyaáša accepts His devotees. There are many devotees of Lord NÄrÄyaáša who worship Him for salvation, and He awards them salvation. Similarly, how can You reject us when we have no shelter other than Your lotus feet?
âO dear KášášŁáša,â they continued, âYou are the supreme instructor. There is no doubt about it. Your instructions to women to be faithful to their husbands and merciful to their children, to take care of household affairs and to be obedient to the elder members of the family, are surely just according to the tenets of the ĹÄstras. But we know that one may perfectly observe all these instructions of the ĹÄstras by keeping oneself under the protection of Your lotus feet. Our husbands, friends, family members and children are all dear and pleasing to us only because of Your presence, for You are the Supersoul of all living creatures. Without Your presence, one is worthless. When You leave the body, the body immediately dies, and according to the injunction of the ĹÄstras, a dead body must immediately be thrown into a river or burned. Therefore, ultimately You are the dearmost personality in this world. By placing our faith and love in Your personality, we are assured of never being bereft of husband, friends, sons or daughters. If a woman accepts You as the supreme husband, then she will never be bereft of her husband, as in the bodily concept of life. If we accept You as our ultimate husband, then there is no question of being separated, divorced or widowed. You are the eternal husband, eternal son, eternal friend and eternal master, and one who enters into a relationship with You is eternally happy. Since You are the teacher of all religious principles, Your lotus feet have to be worshiped first. Accordingly, the ĹÄstras state, ÄcÄrya-upÄsanÄ: the worship of Your lotus feet is the first principle. Besides that, as stated in the Bhagavad-gÄŤtÄ, You are the only enjoyer, You are the only proprietor, and You are the only friend. As such, we have come to You, leaving aside all so-called friends, society and love, and now You have become our enjoyer. Let us be everlastingly enjoyed by You. Be our proprietor, for that is Your natural claim, and be our supreme friend, for You are naturally so. Let us thus embrace You as the supreme beloved.â
Then the gopÄŤs told lotus-eyed KášášŁáša, âPlease do not discourage our long-cherished desires to have You as our husband. Any intelligent man who cares for his own self-interest reposes all his loving spirit in You. Persons who are simply misled by the external energy, who want to be satisfied by false concepts, try to enjoy themselves apart from You. The so-called husband, friend, son, daughter, father and mother are all simply sources of material misery. No one is made happy in this material world by having a so-called father, mother, husband, son, daughter and friend. Although the father and mother are expected to protect the children, there are many children who are suffering for want of food and shelter. There are many good physicians, but when a patient dies, no physician can revive him. There are many means of protection, but when one is doomed, none of the protective measures can help, and without Your protection the so-called sources of protection simply become sources of continued distress. We therefore appeal to You, dear Lord of all lords: please do not kill our long-cherished desires to have You as our supreme husband.
âDear KášášŁáša, as women, we are certainly satisfied when our hearts are engaged in the activities of family affairs, but our hearts have already been stolen by You. We can no longer engage them in family affairs. Besides that, although You have repeatedly asked us to return home, and that is a very appropriate instruction, unfortunately we have been stunned here. Our legs have no power to move a step from Your lotus feet. Therefore, if even at Your request we return home, what shall we do there? We have lost all our ability to act without You. Instead of engaging our hearts in family affairs as women, we have now developed a different type of lust which is continually blazing in our hearts. Now we request You, dear KášášŁáša, to extinguish that fire with Your beautiful smile and the transcendental vibration emanating from Your lips. If You do not agree to do us this favor, we shall certainly be burned in the fire of separation. In that condition, we shall simply think of You and Your beautiful features and give up our bodies immediately. In that way we think it will be possible for us to reside at Your lotus feet in the next life. Dear KášášŁáša, if You say that if we go home our respective husbands will satisfy the lusty flame of our desire, we can only say that that is no longer possible. You have given us a chance to be enjoyed by You in the forest and have touched our breasts once in the past, which we accepted as a blessing, as do the goddesses of fortune, who are enjoyed in the Vaikuášášhalokas by You. Since we have tasted this transcendental enjoyment, we are no longer interested in going to anyone but You for the satisfaction of our lust. Dear KášášŁáša, the lotus feet of the goddess of fortune are always worshiped by the demigods. Although she is always resting on Your chest in the Vaikuášášha planets, she underwent great austerity and penance to have some shelter at Your lotus feet, which are always covered by tulasÄŤ leaves. Your lotus feet are the proper shelter of Your servitors, and the goddess of fortune, instead of abiding on Your chest, comes down and worships Your lotus feet. We have now placed ourselves under the dust of Your feet. Please do not reject us, for we are fully surrendered souls.
âDear KášášŁáša, You are known as Hari. You destroy all the miseries of all living entities, specifically of those who have left their homes and family attachment and have completely taken to You. We have left our homes with the hope that we shall completely devote and dedicate our lives to Your service. We are simply begging to be engaged as Your servants. We do not wish to ask You to accept us as Your wives. Simply accept us as Your maidservants. Since You are the Supreme Personality of Godhead and like to enjoy the parakÄŤya-rasa and are famous as a transcendental woman hunter, we have come to satisfy Your transcendental desires. We are also after our own satisfaction, for simply by looking at Your smiling face we have become very lusty. We have come before You decorated with all ornaments and dress, but until You embrace us, all our garments and beautiful features remain incomplete. You are the Supreme Person, and if You complete our dressing attempt as the puruᚣa-bhōᚣaáša, or the male ornament, then all our desires and bodily decorations are complete.
âDear KášášŁáša, we have simply been captivated by seeing You with tilaka and with earrings and by seeing Your beautiful face covered with scattered hair and bearing Your extraordinary smile. Not only that, but we are also attracted by Your arms, which always give assurance to the surrendered souls. And although we are also attracted by Your chest, which is always embraced by the goddess of fortune, we do not wish to take her position. We shall simply be satisfied by being Your maidservants. If You accuse us, however, of encouraging prostitution, then we can only ask, Where is that woman within these three worlds who is not captivated by Your beauty and the rhythmic songs vibrated by Your transcendental flute? Within these three worlds there is no distinction between men and women in relation to You because both men and women belong to the marginal potency, or prakášti. No one is actually the enjoyer, or the male; everyone is meant to be enjoyed by You. There is no woman within these three worlds who cannot but deviate from her path of chastity once she is attracted to You, because Your beauty is so sublime that not only men and women but also cows, birds, beasts and even trees, fruits and flowersâeveryone and everythingâbecome enchanted, and what to speak of ourselves? It is, however, definitely decided that as Lord Viᚣášu is always protecting the demigods from the onslaught of demons, so You have also advented in VášndÄvana just to give the residents protection from all kinds of distress. O dear friend of the distressed, kindly place Your hand on our burning breasts as well as on our heads, because we have surrendered unto You as Your eternal maidservants. If You think, however, that Your lotuslike palms might be burned to ashes if placed on our burning breasts, let us assure You that Your palms will feel pleasure instead of pain, as the lotus flower, although very delicate and soft, enjoys the scorching heat of the sun.â
Upon hearing the anxious plea of the gopÄŤs, the Supreme Personality of Godhead smiled, and being very kind to the gopÄŤs, the Lord, although self-sufficient, began to embrace them and kiss them as they desired. When KášášŁáša, smiling, looked at the faces of the gopÄŤs, the beauty of their faces became a hundred times enhanced. When He was enjoying them in their midst, He appeared just like the full moon surrounded by millions of shining stars. Thus the Supreme Personality of Godhead, surrounded by hundreds of gopÄŤs and decorated with a flower garland of many colors, began to wander within the VášndÄvana forest, sometimes singing to Himself and sometimes singing with the gopÄŤs. In this way the Lord and the gopÄŤs reached the cool, sandy bank of the YamunÄ, where there were lilies and lotus flowers. In such a transcendental atmosphere, the gopÄŤs and KášášŁáša began to enjoy one another. While they were walking on the bank of the YamunÄ, KášášŁáša would sometimes put His arms around a gopÄŤâs head, breast or waist. Pinching one another and joking and looking at one another, they enjoyed. When KášášŁáša touched the bodies of the gopÄŤs, their lust to embrace Him increased. They all enjoyed these pastimes. Thus the gopÄŤs were blessed with all mercy by the Supreme Personality of Godhead, for they enjoyed His company without a tinge of mundane sex life.
The gopÄŤs, however, soon began to feel very proud, thinking themselves to be the most fortunate women in the universe due to being favored by the company of KášášŁáša. Lord KášášŁáša, who is known as KeĹava, could immediately understand their pride caused by their great fortune of enjoying Him personally, and in order to show them His causeless mercy and to curb their false pride, He immediately disappeared from the scene, exhibiting His opulence of renunciation. The Supreme Personality of Godhead is always full with six kinds of opulences, and this is an instance of the opulence of renunciation. This renunciation confirms KášášŁášaâs total nonattachment. He is always self-sufficient and is not dependent on anything. This is the platform on which His transcendental pastimes are enacted.
Thus ends the Bhaktivedanta purport of the Twenty-ninth Chapter of KášášŁáša, âThe RÄsa Dance: Introduction.â