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Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 4.196, Translation:

"I worship Lord Keśava. Coming back from the forest of Vraja, He is worshiped by the gopīs, who mount the roofs of their palaces and meet Him on the path with a hundred manners of dancing glances and gentle smiles. The corners of His eyes wander, like large black bees, around the gopīs' breasts."

CC Adi 5.22, Purport:

The residents of Vaikuṇṭha have brilliantly black complexions much more fascinating and attractive than the dull white and black complexions found in the material world. Their bodies, being spiritual, have no equals in the material world. The beauty of a bright cloud when lightning flashes on it merely hints at their beauty. Generally the inhabitants of Vaikuṇṭha dress in yellow clothing. Their bodies are delicate and attractively built, and their eyes are like the petals of lotus flowers. Like Lord Viṣṇu, the residents of Vaikuṇṭha have four hands decorated with a conchshell, wheel, club and lotus flower.

CC Adi 7.141, Purport:

Our Kṛṣṇa consciousness movement acts on this principle. We simply give people the chance to hear about the Supreme Personality of Godhead and give them prasādam to eat, and the actual result is that all over the world people are responding to this process and becoming pure devotees of Lord Kṛṣṇa. We have opened hundreds of centers all over the world just to give people in general a chance to hear about Kṛṣṇa and accept Kṛṣṇa's prasādam. These two processes can be accepted by anyone, even a child. It doesn’t matter whether one is poor or rich, learned or foolish, black or white, old or still a child—anyone who simply hears about the Supreme Personality of Godhead and takes prasādam is certainly elevated to the transcendental position of devotional service.

CC Adi 13.91, Translation:

When the spotless moon of Caitanya Mahāprabhu became visible, what would be the need for a moon full of black marks on its body?

CC Adi 13.92, Translation:

Considering this, Rāhu, the black planet, covered the full moon, and immediately vibrations of "Kṛṣṇa! Kṛṣṇa! Hari!" inundated the three worlds.

CC Adi 17.52, Purport:

There are many tantric followers who, wishing to eat meat and drink wine, practice the black art of worshiping the goddess Bhavānī in a crematorium. Such fools also consider this bhavānī-pūjā to be as good as worship of Lord Kṛṣṇa in devotional service. But such abominable tantric activities performed by so-called svāmīs and yogīs are herein condemned by Lord Caitanya Mahāprabhu. He declares that such bhavānī-pūjā for drinking wine and eating meat quickly plunges one into hellish life. The method of worship itself is already hellish, and its results must also be hellish and nothing more.

CC Madhya-lila

CC Madhya 1.41, Purport:

The first incarnation is divided into three puruṣāvatāras—namely, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Then there are the three incarnations of the modes of nature—namely, Brahmā, Viṣṇu and Maheśvara (Śiva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five līlā-avatāras, namely Catuḥsana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahāprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.

CC Madhya 1.112, Purport:

In the Malabar district, a section of the brāhmaṇas are known as Nambudari brāhmaṇas, and the Bhaṭṭathāris are their priests. Bhaṭṭathāris know many tantric black arts, such as the art of killing a person, of bringing him under submission, and of destroying or devastating him. They are very expert in these black arts, and one such Bhaṭṭathāri bewildered the personal servant of Śrī Caitanya Mahāprabhu while the servant accompanied the Lord in His travels through South India. Somehow or other Śrī Caitanya Mahāprabhu delivered this Kṛṣṇadāsa from the clutches of the Bhaṭṭathāri.

CC Madhya 2.48, Purport:

Unalloyed love of Kṛṣṇa is just like a big sheet of white cloth. Absence of attachment is compared to a black spot on that white cloth. Just as the black spot is prominent, so the absence of love of Godhead is prominent on the platform of pure love of Godhead.

CC Madhya 5.81, Translation:

The young brāhmaṇa took this opportunity to speak: "Please write this down on paper in black and white so that you may not again change your word of honor."

CC Madhya 5.82, Translation:

All the assembled people got this statement down in black and white and, taking the signatures of agreement from both of them, served as the mediators.

CC Madhya 6.43, Purport:

Lāphrā-vyañjana is a preparation in which many vegetables are boiled together, and then a cheṅkā is added, consisting of spices like cumin, black pepper and mustard seed.

CC Madhya 8.144, Translation:

“"My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid."

CC Madhya 8.166, Purport:

The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī’s body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī’s earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed.

CC Madhya 8.168, Translation:

“After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.

CC Madhya 8.173, Translation:

“Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

CC Madhya 8.194, Purport:

These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of conjugal enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.

CC Madhya 12.51, Translation:

"As soon as the general public finds a little fault in the behavior of a sannyāsī, they advertise it like wildfire. A black spot of ink cannot be hidden on a white cloth. It is always very prominent."

CC Madhya 14.30, Translation:

There were also the sweets known as hari-vallabha and sweets made of seṅoti flowers, karpūra flowers and mālatī flowers. There were pomegranates, sweets made with black pepper, sweets made with fused sugar, and amṛti-jilipi.

CC Madhya 14.178, Translation:

“Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.

CC Madhya 15.210, Translation:

There were about ten kinds of spinach, a soup called sukhta, which was made with bitter nimba leaves, a pungent preparation made with black pepper, a mild cake made of fried curd, and buttermilk mixed with small fried pieces of dhal.

CC Madhya 17.53, Purport:

The word bhilla refers to a class of men belonging to the Bheels. The Bheels are like Black Africans, and they are lower than śūdras. Such people generally live in the jungle, and Śrī Caitanya Mahāprabhu had to meet them.

CC Madhya 18.185, Translation:

Among the Muslims was a grave person who was wearing a black dress. People called him a saintly person.

CC Madhya 19.78, Translation:

While crossing the river Yamunā, Śrī Caitanya Mahāprabhu saw the glossy black water and was immediately bewildered with ecstatic love.

CC Madhya 19.182, Translation:

“These tastes are like a combination of yogurt, sugar candy, ghee (clarified butter), black pepper and camphor and are as palatable as sweet nectar.

CC Madhya 20.134, Translation:

“‘If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure.

CC Madhya 20.135, Purport:

The Vedic literatures, including the Purāṇas, state that according to the position of the conditioned soul, there are different processes—karma-kāṇḍa, jñāna-kāṇḍa, the yogic process and the bhakti-yoga process. Karma-kāṇḍa is compared to wasps and drones that will simply bite if one takes shelter of them. Jñāna-kāṇḍa, the speculative process, is simply like a ghost who creates mental disturbances. Yoga, the mystic process, is compared to a black snake that devours people by the impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he becomes quickly successful. In other words, through bhakti-yoga, one's hands touch the hidden treasure without difficulty.

CC Madhya 20.135, Purport:

The mystic yoga process is compared to a black snake that devours the living entity and injects him with poison. The ultimate goal of the yoga system is to become one with the Absolute. This means finishing one's personal existence. But the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence. The Bhagavad-gītā confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition.

CC Madhya 20.135, Purport:

Considering all these points, devotional service to Kṛṣṇa is the real treasure house for the living entity. When one comes to the platform of devotional service, he always remains opulent in the association of the Supreme Personality of Godhead. One who is bereft of devotional service is swallowed by the black snake of the yoga system and bitten by the wasps and drones of fruitive activity, and he suffers consequent material miseries. Sometimes the living entity is misled into trying to merge into spiritual existence, thinking himself as good as the Supreme Personality of Godhead. This means that when he comes to the spiritual platform, he will be disturbed and will again return to the material platform.

CC Madhya 20.135, Purport:

Such people may become sannyāsīs, but unless they take shelter of Kṛṣṇa's lotus feet, they will return to the material platform to perform philanthropic activities. In this way, one's spiritual life is lost. This is to be understood as being devoured by the black snake.

CC Madhya 20.246, Purport:

The four yuga-avatāras are (1) śukla (white) in Satya-yuga (SB 11.5.21), (2) rakta (red) in Tretā-yuga (SB 11.5.24), (3) śyāma (dark blue) in Dvāpara-yuga (SB 11.5.27) and (4) generally kṛṣṇa (black) but in special cases pīta (yellow) as Caitanya Mahāprabhu in Kali-yuga (SB 11.5.32 and 10.8.13).

CC Madhya 20.330, Translation:

“In the four yugas—Satya, Tretā, Dvāpara and Kali—the Lord incarnates in four colors: white, red, black and yellow respectively. These are the colors of the incarnations in different millenniums.

CC Madhya 20.332, Translation:

“"In Satya-yuga the Lord appeared in a body colored white, with four arms and matted hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland of rudrākṣa beads. He carried a rod and a waterpot, and He was a brahmacārī."

CC Madhya 23.49, Translation:

“Yogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty. Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes unprecedentedly tasty.

CC Madhya 23.82-83, Purport:

Māyāvādī philosophers, who have a poor fund of knowledge, simply dismiss the subject by explaining that kṛṣṇa means "black." Not understanding the qualities of Kṛṣṇa, these atheistic rascals do not accept Him as the Supreme Personality of Godhead. Although the Lord is described and accepted by great personalities, ācāryas and sages, the Māyāvādīs still do not appreciate Him. Unfortunately, at the present moment human society is so degraded that people cannot even provide themselves with life's daily necessities, yet they are captivated by Māyāvādī philosophers and are being misled.

CC Madhya 23.117-118, Translation:

Illusory stories opposed to the conclusions of Kṛṣṇa consciousness concern the destruction of the Yadu dynasty, Kṛṣṇa's disappearance, the story that Kṛṣṇa and Balarāma arise from a black hair and a white hair of Kṣīrodakaśāyī Viṣṇu, and the story about the kidnapping of the queens. Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī the proper conclusions of these stories.

CC Madhya 23.117-118, Purport:

Due to envy, many asuras describe Kṛṣṇa to be like a black crow or an incarnation of a hair. Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī how to counteract all these asuric explanations of Kṛṣṇa. The word kāka means crow, and keśa means hair. The asuras describe Kṛṣṇa as an incarnation of a crow, an incarnation of a śūdra (a blackish tribe) and an incarnation of a hair, not knowing that the word keśa means ka-īśa and that ka means Lord Brahmā and īśa means Lord. Thus the word keśa indicates that Kṛṣṇa is the Lord of Lord Brahmā.

CC Madhya 23.117-118, Purport:

Thus in Śrīmad-Bhāgavatam, the Viṣṇu Purāṇa and the Mahābhārata there are references to Kṛṣṇa and Balarāma being incarnations of a black hair and a white hair respectively. It is stated that Lord Viṣṇu snatched two hairs—one white and one black—from His head. These two hairs entered the wombs of Rohiṇī and Devakī, members of the Yadu dynasty. Balarāma was born from Rohiṇī, and Kṛṣṇa was born of Devakī. Thus Balarāma appeared from the first hair, and Kṛṣṇa appeared from the second hair.

CC Madhya 23.117-118, Purport:

It was also foretold that all the asuras, who are enemies of the demigods, would be cut down by Lord Viṣṇu by His white and black plenary expansions and that the Supreme Personality of Godhead would appear and perform wonderful activities. In this connection, one should see the Laghu-bhāgavatāmṛta, the chapter called Kṛṣṇāmṛta, verses 156–164. Śrīla Rūpa Gosvāmī has refuted this argument about the hair incarnation, and his refutation is supported by Śrī Baladeva Vidyābhūṣaṇa's commentaries. This matter is further discussed in the Kṛṣṇa-sandarbha (29) and in the commentary known as Sarva-saṁvādinī, by Śrīla Jīva Gosvāmī.

CC Madhya 24.215, Translation:

“"We have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing."

CC Madhya 24.215, Purport:

This verse from Śrīmad-Bhāgavatam (1.18.12) was spoken to Sūta Gosvāmī at the meeting of great sages at Naimiṣāraṇya. The great sages were headed by Śaunaka, and Sūta Gosvāmī was speaking of the glorious activities of the Supreme Personality of Godhead at that meeting. At that time, all the ṛṣis assembled there neglected to complete the ritualistic ceremonies because there was no positive assurance of the results. All the performers were coated with black ash due to the large amount of smoke coming from the fire.

CC Antya-lila

CC Antya 10.29-30, Purport:

She powdered fried grains of fine rice, moistened the powder with ghee and cooked it in a solution of sugar. Then she added camphor, black pepper, cloves, cardamom and other spices and rolled the mixture into balls that were very palatable and aromatic.

CC Antya 10.135-136, Translation:

They offered pungent preparations made with black pepper, sweet-and-sour preparations, ginger, salty preparations, limes, milk, yogurt, cheese, two or four kinds of spinach, soup made with bitter melon, eggplant mixed with nimba flowers, and fried paṭola.

CC Antya 14.53, Purport:

When Uddhava returned to Mathurā after visiting Vṛndāvana, Lord Kṛṣṇa inquired from him about Rādhārāṇī and Viśākhā. Uddhava replied as follows: "Consider the condition of the gopīs! Śrīmatī Rādhārāṇī especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breasts have become black, as if diseased. Because of separation from You, all the gopīs, especially Rādhārāṇī, appear like dried-up water holes under the scorching heat of the sun."

CC Antya 15.75, Translation:

“The two very beautiful arms of Kṛṣṇa are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill-like breasts of women and bite their hearts. The women then die from the burning poison.

CC Antya 15.75, Purport:

In other words, the gopīs become very much agitated by lusty desire; they are burning due to the poisonous bite inflicted by the black snakes of Kṛṣṇa's beautiful arms.

CC Antya 16.108-109, Translation:

Śrī Caitanya Mahāprabhu said, “These ingredients, such as sugar, camphor, black pepper, cardamom, cloves, butter, spices and licorice, are all material. Everyone has tasted these material substances before.

CC Antya 18.31, Purport:

Koṇārka, generally known as Arka-tīrtha, is a temple of Lord Sūrya, the sun-god. It is situated on the seashore, nineteen miles north of Jagannātha Purī. It was constructed of black stone in the beginning of the thirteenth century of the Śaka Era, and it shows expert craftsmanship and architecture.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 14:

As far as the incarnation of Kṛṣṇa's hair is concerned, there is mention in the Śrīmad-Bhāgavatam, the Viṣṇu Purāṇa, and the Mahābhārata. It is stated there that the Lord snatched a gray hair and a black hair from His head and that these two hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohiṇī and Devakī. It is also stated that Lord Kṛṣṇa descends to the material world in order to vanquish all the demons, but some say that Kṛṣṇa is the incarnation of Viṣṇu who lies in the ocean of milk within this universe. Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta and his commentator, Śrī Baladeva Vidyābhūṣaṇa, have discussed these points fully and have established the exact truth. Śrī Jīva Gosvāmī also discussed these points in the Kṛṣṇa-sandarbha.

Teachings of Lord Caitanya, Chapter 16:

As far as the word muni is concerned, there are additional meanings. The word also refers to a bird and a large black bee. Another meaning of the word nirgrantha is "a foolish person." Thus even birds, bees and foolish people engage in the service of the Supreme Lord when they are favored by the pure devotee. Indeed, it is stated in Śrīmad-Bhāgavatam (10.21.14) that the birds are devoted to the service of the Supreme Lord. It is also stated there (10.15.6) that black bees always follow Kṛṣṇa and Balarāma. Concerning this, Śrī Kṛṣṇa even described the devotional service which the bees and wasps were rendering unto the Supreme Personality of Godhead.

Nectar of Devotion

Nectar of Devotion 2:

For example, as soon as Mahārāja Parīkṣit saw that a black man was attempting to kill a cow, he immediately took his sword, wanting to kill the black man, whose name was Kali. That is a kṣatriya's duty. Violence is required in order to give protection. In Bhagavad-gītā Lord Kṛṣṇa directly gave His order to Arjuna to commit violence on the Battlefield of Kurukṣetra, just to give protection to the people in general.

Nectar of Devotion 3:

One must know that he is finite and that the Lord is infinite. Thus it is not possible to actually become one with the Lord even if one aspires for this. It is simply not possible. Therefore, anyone who has any desire or aspiration for satisfying his senses by becoming more and more important, either in the material sense or in the spiritual sense, cannot actually relish the really sweet taste of devotional service. Śrīla Rūpa Gosvāmī has therefore compared possessing these bhukti (material) and mukti (liberation) desires with being influenced by the black art of a witch: in both cases one is in trouble. Bhukti means material enjoyment, and mukti means to become freed from material anxiety and to become one with the Lord. These desires are compared to being haunted by ghosts and witches, because while these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service.

Nectar of Devotion 18:

Actually this eagerness is the price for achieving success in Kṛṣṇa consciousness. Everything has some value, and one has to pay the value before obtaining or possessing it. It is stated in the Vedic literature that to purchase the most valuable thing, Kṛṣṇa consciousness, one has to develop intense eagerness for achieving success. This intense eagerness is very nicely expressed by Bilvamaṅgala Ṭhākura in his book Kṛṣṇa-karṇāmṛta. He says, "I am eagerly waiting to see that boy of Vṛndāvana whose bodily beauty is captivating the whole universe, whose eyes are always bounded by black eyebrows and expanded like lotus petals, and who is always eagerly glancing over His devotees and therefore moving slightly here and there. His eyes are always moist, His lips are colored like copper, and through those lips there comes a sound vibration which drives one madder than a mad elephant. I want so much to see Him at Vṛndāvana!"

Nectar of Devotion 23:

A person who is very envious, proud, easily angered, restless and complacent is called dhīroddhata by learned scholars. Such qualities were visible in the character of Lord Kṛṣṇa, because when He was writing a letter to Kālayavana, Kṛṣṇa addressed him as a sinful frog. In His letter Kṛṣṇa advised Kālayavana that he should immediately go and find some dark well for his residence, because there was a black snake named Kṛṣṇa who was very eager to devour all such sinful frogs. Kṛṣṇa reminded Kālayavana that He could turn all the universes to ashes simply by looking at them.

Nectar of Devotion 28:

In the Tenth Canto of Śrīmad-Bhāgavatam, Sixtieth Chapter, verse 23, there is a nice example of Rukmiṇī's shedding tears of lamentation. When Kṛṣṇa and Rukmiṇī were talking, Rukmiṇī became frightened of separation from Kṛṣṇa, and therefore she began scratching the earth with her red, lotuslike nails. Because she was shedding tears, the black ointment from her eyes was dripping, along with the tears, onto her breasts, which were covered with kuṁkum powder. Rukmiṇī was so aggrieved that her voice was choked up.

Nectar of Devotion 30:

Actually, in Vṛndāvana the vaiśya community and the brāhmaṇa community are considered prominent. This Madhumaṅgala one day addressed Kṛṣṇa in this fashion: "My dear friend, I can see that You are not aware of the peacock feathers that are falling on the ground, and at the same time You are unmindful of the flower garlands which are offered to You. I think I can guess the reason for Your absentmindedness when I see Your two eyes flying over to the eyes of Śrīmatī Rādhārāṇī, just like black drones flying to lotus flowers." This is an instance of an argumentative suggestion in ecstatic love.

Nectar of Devotion 30:

In the Tenth Canto, Twenty-ninth Chapter, verse 29, of Śrīmad-Bhāgavatam, when Kṛṣṇa asked all the gopīs to go back to their homes, they did not like it. Because of their grief at this, they were sighing heavily, and their beautiful faces appeared to be drying up. In this condition they remained, without making a sound. They began to draw lines on the ground with their toes, and with their tears they washed the black ointment from their eyes onto their breasts, which were covered with red kuṁkum powder. This is an instance of anxiety in ecstatic love.

Nectar of Devotion 30:

There is another instance of this. A messenger from Kṛṣṇa came to Śrīmatī Rādhārāṇī while She was sleeping, and Rādhārāṇī immediately awakened. Similarly, when Kṛṣṇa began to blow on His flute in the night, all of the gopīs, the beautiful daughters of the cowherd men, immediately got up from their sleep. There is a very beautiful comparison made in this connection: "The lotus flower is sometimes surrounded by white swans, and sometimes it is surrounded by black wasps who are collecting its honey. When there is a thundering in the sky, the swans go away, but the black wasps stay to enjoy the lotus flowers." The gopīs' sleeping condition is compared to the white swans, and the sound of Kṛṣṇa's flute is compared to a black wasp. When Kṛṣṇa's flute sounded, the white swans, which represent the sleeping condition of the gopīs, were immediately vanquished, and the black wasp sound of the flute began to enjoy the lotus flower of the gopīs' beauty.

Nectar of Devotion 33:

One old devotee said, "My dear Lord, when we are away from You we become so anxious to see You again, and there is great misery in our lives. But then when we do see You, there immediately comes the fear of separation. Under the circumstances, both when we see You and when we do not see You, we are subjected to different kinds of tribulation." This is an instance of a contradictory mixture of ecstatic love for Kṛṣṇa. Such ecstatic love is palatable, and expert critics have compared such ecstatic love to a mixture of curd, sugar candy and a little black pepper. The combined taste is very palatable.

Nectar of Devotion 34:

Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness. Devotional service can therefore be divided into twelve types, each of which has a different color. The colors are white, multicolored, orange, red, light green, gray, yellow, off-whitish, smoky, pink, black and cloudy. The twelve different kinds of transcendental humors are controlled by different incarnations of God, such as Kapila, Mādhava, Upendra, Nṛsiṁha, Nanda-nandana, Balarāma, Kūrma, Kalki, Rāghava, Bhārgava, Varāha and Matsya.

Nectar of Devotion 36:

Upon being chastised by Kṛṣṇa's constant kicking on his head, Kāliya, the black snake of the Yamunā, came to his senses and admitted, "My dear Lord, I have been so offensive unto You, but still You are so kind that You have marked my head with the impression of Your lotus feet." This is also an instance of one's taking shelter under the lotus feet of Kṛṣṇa.

Nectar of Devotion 36:

Descriptions of the bodily features of the anugas in Vṛndāvana are given in the following statement: "Let us offer our respectful obeisances unto the constant associates of the son of Mahārāja Nanda. They always stay in Vṛndāvana, and their bodies are decorated with garlands of pearls and with bangles and bracelets of gold. Their colors are like black bees and the golden moon, and they are dressed just to suit their particular special bodily features. Their specific duties can be understood from a statement by mother Yaśodā, who said, 'Bakula, please cleanse the yellowish dress of Kṛṣṇa. Vārika, you just flavor the bathing water with aguru scent. And Rasāla, you just prepare the betel nuts. You can all see that Kṛṣṇa is approaching. There is dust overhead, and the cows can be seen very distinctly.'"

Nectar of Devotion 37:

In the Nṛsiṁha Purāṇa there is a statement about King Ikṣvāku which illustrates this state of ecstatic love. Because of his great affection for Kṛṣṇa, King Ikṣvāku became greatly attached to the black cloud, the black deer, the deer's black eyes and the lotus flower, which is always compared to the eyes of the Lord. In the Tenth Canto, Thirty-eighth Chapter, verse 10, of the Bhāgavatam, Akrūra thinks, "Since the Lord has now appeared to diminish the great burden of the world and is now visible to everyone's eyes in His personal transcendental body, when we see Him before us, is that not the ultimate perfection of our eyes?" In other words, Akrūra realized that the perfection of the eyes is fulfilled when one is able to see Lord Kṛṣṇa. Therefore, when Lord Kṛṣṇa was visible on the earth by direct appearance, everyone who saw Him surely attained perfection of sight.

Nectar of Devotion 38:

Another devotee expressed his impudence by saying, "My dear Lord, without considering my lowly position, I must confess to You that my eyes are just like black wasps, desiring to hover at Your lotus feet."

Nectar of Devotion 38:

The following statement is about a brāhmaṇa devotee: "This brāhmaṇa is very expert in all kinds of activities, but I do not know why he is looking up without moving his eyes. It appears that his body is fixed motionless just like a doll's. I can guess that in this condition he has been captivated by the transcendental beauty of that expert flute-player, Śrī Kṛṣṇa, and being attached to Him, he is simply staring at the black cloud, remembering the bodily hue of Śrī Kṛṣṇa." This is an example of how a devotee can become inert due to ecstatic love.

Nectar of Devotion 38:

When Śrī Kṛṣṇa left the city of Dvārakā to seek out the Syamantaka jewel and He was late returning home, Uddhava became so afflicted that the symptoms of disease became manifest on his body. Actually, due to his excessive ecstatic love for Kṛṣṇa, Uddhava became known in Dvārakā as crazy. To his great fortune, on that day Uddhava's reputation as a crazy fellow was firmly established. Uddhava's craziness was practically proved when he went to Raivataka Hill to minutely observe the congested black clouds. In his disturbed condition, he began to pray to these clouds, and he expressed his jubilation by bowing down before them.

Nectar of Devotion 42:

Another friend once informed Kṛṣṇa, "When one of Your friends was feeling much separation from You, there were tears covering his lotus eyes, and so the black drones of sleep became discouraged from entering his eyes and left that place." When there is a lotus flower, the black drones fly into it to collect honey. The eyes of Kṛṣṇa's friend are compared to the lotus flower, and because they were full of tears the black drones of sleep could not collect honey from his lotus eyes and therefore left the place. In other words, because he was too much afflicted, his eyes were full of tears, and he could not sleep. This is an example of staying up at night because of separation from Kṛṣṇa.

Nectar of Devotion 43:

Learned scholars have described the impetuses for parental love for Kṛṣṇa, existing in the elderly personalities who are in relation with Him, as follows: "The Supreme Personality of Godhead, whose bodily complexion is just like a bluish, new-grown lotus flower, whose body is very delicate and whose lotus eyes are surrounded by scattered hair as black as bees, was walking on the streets of Vṛndāvana when mother Yaśodā, the beloved wife of Nanda Mahārāja, saw Him. Immediately the milk began to flow from her breasts, soaking her body." Some specific provocations for parental love of Kṛṣṇa are listed as His blackish bodily hue, which is very attractive and pleasing to see, His all-auspicious bodily features, His mildness, His sweet words, His simplicity, His shyness, His humility, His constant readiness to offer respect to the elderly and His charity. All of these qualities are considered ecstatic provocations for parental love.

Nectar of Devotion 43:

The description of Nanda Mahārāja's bodily features is as follows. The hairs on his head are generally black, but some of them are gray. His garments are of greenish color, like the new-grown leaves of a banyan tree. His belly is fatty, his complexion is exactly like the full moon, and he has a beautiful mustache. When Kṛṣṇa was a baby, one day He was walking in the courtyard, capturing the finger of His father, and because He could not walk steadily He appeared to be almost falling down. While Nanda Mahārāja was giving protection to His transcendental son in this way, all of a sudden there were drops of tears in his eyes, and he became overwhelmed with joy. Let us all offer our respectful obeisances unto the lotus feet of King Nanda!

Nectar of Devotion 43:

When Kṛṣṇa was lying down flat, sometimes sucking the toes of His feet, sometimes throwing His legs upward, sometimes crying and sometimes smiling, mother Yaśodā, seeing her son in such pastimes, did not show any sign of restricting Him, but rather began to watch her child with eagerness, enjoying these childhood pastimes." In the beginning of Kṛṣṇa's kaumāra age, the nails of tigers were set in a golden necklace about His neck. There was protective tilaka on His forehead, black mascara around His eyes and silk thread around His waist. These are the descriptions of Kṛṣṇa's dress at the beginning of the kaumāra age.

Nectar of Devotion 43:

When mother Yaśodā, the Queen of Gokula, was going to see her son Kṛṣṇa at Kurukṣetra, one of her friends addressed her thus: "My dear Queen, the milk flowing out of your breast-mountain has already whitened the River Ganges, and the tears from your eyes, mixed with black mascara, have already blackened the color of the Yamunā. And as you are standing just between the two rivers, I think that there is no need for your anxiety to see your son's face. Your parental affection has already been exhibited to Him by these two rivers!"

Nectar of Devotion 44:

As far as māna, or anger, is concerned, there is the following incident described in Gīta-govinda: "When Śrīmatī Rādhārāṇī saw Kṛṣṇa enjoying Himself in the company of several other gopīs, She became a little jealous because Her special prestige was being dimmed. Therefore, She immediately left the scene and took shelter in a nice flower bush where the black drones were humming. Then, hiding Herself behind the creepers, She began to express Her sorrow to one of Her consorts." This is an instance of a seeming disagreement.

Krsna, The Supreme Personality of Godhead

Krsna Book 6:

After consulting with his demoniac ministers, Kaṁsa instructed a witch named Pūtanā, who knew the black art of killing small children by ghastly sinful methods, to kill all kinds of children in the cities, villages and pasturing grounds. Such witches can play their black art only where there is no chanting or hearing of the holy name of Kṛṣṇa. It is said that wherever the chanting of the holy name of Kṛṣṇa is done, even negligently, all bad elements—witches, ghosts and dangerous calamities—immediately disappear. And this is certainly true of the place where the chanting of the holy name of Kṛṣṇa is done seriously—especially in Vṛndāvana when the Supreme Lord was personally present. Therefore, the doubts of Nanda Mahārāja were certainly based on affection for Kṛṣṇa.

Krsna Book 6:

Actually there was no danger from the activities of Pūtanā, despite her powers. Such witches are called khecarī, which means they can fly in the sky. This black art of witchcraft is still practiced by some women in the remote northwestern side of India. They can transfer themselves from one place to another on the branch of an uprooted tree. Pūtanā knew this witchcraft, and therefore she is described in the Bhāgavatam as khecarī.

Krsna Book 8:

Garga Muni then informed Nanda Mahārāja, "As far as your son is concerned, this child has taken different bodily complexions in different yugas (millennia). First of all He assumed the color white, then the color red, and then the color yellow, and now He has assumed the color black. Besides that, He was formerly the son of Vasudeva; therefore His name should be Vāsudeva as well as Kṛṣṇa. Some people will call Him Kṛṣṇa, and some will call Him Vāsudeva. But one thing you must know: this son has had many, many other names and activities due to His different pastimes."

Krsna Book 9:

Mother Yaśodā, however, could not easily catch the fast-running child because of her thin waist and heavy body. Still she tried to follow Him as fast as possible. Her hair loosened, and the flowers in her hair fell to the ground. Although she was tired, she somehow reached her naughty child and captured Him. When He was caught, Kṛṣṇa was almost on the point of crying. He smeared His hands over His eyes, which were anointed with black eye cosmetics. The child saw His mother's face while she stood over Him, and His eyes became restless from fear.

Krsna Book 16:
When He understood that the water of the Yamunā was being polluted by the black serpent Kāliya, Lord Kṛṣṇa took action against him and made him leave the Yamunā and go elsewhere, and thus the water became purified. When this story was being narrated by Śukadeva Gosvāmī, Mahārāja Parīkṣit became eager to hear more about Kṛṣṇa's childhood pastimes. He inquired from Śukadeva Gosvāmī how Kṛṣṇa chastised Kāliya, who had been living in the water for many years. Actually, Mahārāja Parīkṣit was becoming more and more enthusiastic to hear the transcendental pastimes of Kṛṣṇa, and his inquiry was made with great interest.
Krsna Book 16:

Śukadeva Gosvāmī narrated the story as follows. Within the river Yamunā there was a great lake, and in that lake the black serpent Kāliya used to live. Because of his poison, the whole area was so contaminated that it emanated a poisonous vapor twenty-four hours a day. If a bird happened to even pass over the spot, it would immediately die and fall down into the water. Due to the poisonous effect of the Yamunā’s vapors, the trees and grass near the bank of the Yamunā had all dried up. Lord Kṛṣṇa saw the effect of the great serpent's poison: the whole river that ran before Vṛndāvana was now deadly.

Krsna Book 16:

When Kṛṣṇa was swimming about just like a great strong elephant, He made a tumultuous sound, which the great black serpent Kāliya could hear. The tumult was intolerable for him, and he could understand that this was an attempt to attack his home. Therefore he immediately came before Kṛṣṇa. Kāliya saw that Kṛṣṇa was indeed worth seeing because His body was so beautiful and delicate; its color resembled that of a cloud, and His feet resembled lotus flowers. He was decorated with Śrīvatsa, jewels and yellow garments. He was smiling with a beautiful face and playing in the river Yamunā with great strength.

Krsna Book 16:

All the inhabitants of Vṛndāvana came out of the village to see Kṛṣṇa. The assembly consisted of children, old men, women, animals and all living entities; they knew that Kṛṣṇa was their only means of sustenance. While this was happening, Balarāma, who is the master of all knowledge, stood there simply smiling. He knew how powerful His younger brother was and that there was no cause for anxiety when Kṛṣṇa was fighting with an ordinary serpent of the material world. He did not, therefore, personally take any part in their sorrow. On the other hand, all the inhabitants of Vṛndāvana, being disturbed, began to search out Kṛṣṇa by following the impression of His footprints on the ground, and thus they moved hastily toward the bank of the Yamunā. Finally, by following the footprints marked with flag, bow and conchshell, the inhabitants of Vṛndāvana arrived at the riverbank and saw that all the cows and boys were weeping to behold Kṛṣṇa enwrapped in the coils of the black serpent. Then they became still more overwhelmed with grief. While Balarāma was smiling to see their lamentation, all the inhabitants of Vrajabhūmi merged into the ocean of grief because they thought that Kṛṣṇa was finished.

Krsna Book 35:

"When Kṛṣṇa returns, He is garlanded with tulasī leaves," a gopī described Him to a friend. "He puts His hand on the shoulder of a cowherd boyfriend and begins to blow His transcendental flute. The wives of the black deer become enchanted upon hearing the vibration of His flute, which resembles the vibration of the vīṇā. The deer come to Kṛṣṇa and become so charmed that they stand still, forgetting their homes and husbands. Like us, who are enchanted by the ocean of the transcendental qualities of Kṛṣṇa, the she-deer become enchanted by the vibration of His flute."

Krsna Book 38:

"That Supreme Personality of Godhead has now come just like an ordinary human being, and it is my great fortune to be able to see Him face to face," Akrūra thought. He was thrilled with expectations of seeing the very lotus feet which are worshiped by great demigods like Brahmā, Nārada and Lord Śiva, which traverse the ground of Vṛndāvana, and which touch the breasts of the gopīs, covered with tinges of kuṅkuma. He thought, "I am so fortunate that I will be able to see those very lotus feet on this day, and certainly I shall be able to see the beautiful face of Kṛṣṇa, which is marked on the forehead and the nose with tilaka. And I shall also see His smile and His curling black hair. I can be sure of this opportunity because I see that today the deer are passing on my right side. Today it will be possible for me to actually see the beauty of the spiritual kingdom of Viṣṇuloka because Kṛṣṇa is the Supreme Viṣṇu and He has advented Himself out of His own good will. He is the reservoir of all beauty; therefore today my eyes will achieve perfection."

Krsna Book 39:

When the gopīs heard that Akrūra had come to take Kṛṣṇa and Balarāma away to Mathurā, they became overwhelmed with anxiety. Some of them became so aggrieved that their faces turned black and they began to breathe warmly and had palpitations of the heart. They discovered that their hair and clothes immediately loosened. Hearing the news that Kṛṣṇa and Balarāma were leaving for Mathurā, others, who were engaged in household duties, stopped working, as if they had forgotten everything, like a person who is called forth to die and leave this world at once. Others immediately fainted due to separation from Kṛṣṇa.

Krsna Book 47:

Śrīmatī Rādhārāṇī continued to speak to the black messenger of Kṛṣṇa: "Please do not talk anymore about Kṛṣṇa. It is better to talk about something else. We are already doomed, like the black-spotted she-deer in the forest who are enchanted by the sweet musical vibration of the hunter. In the same way, we have been enchanted by the sweet words of Kṛṣṇa, and by thinking of the rays of His toenails again and again, we are becoming more and more lusty for His association. Therefore, I request you not to talk of Kṛṣṇa anymore."

Krsna Book 50:

When the demigod Indra saw that Kṛṣṇa was constructing a particular city of His own choice, he sent the celebrated pārijāta tree of the heavenly planets to be planted in the new city, and he also sent a parliamentary house, Sudharmā. The specific quality of this assembly house was that anyone participating in a meeting within it would overcome the influence of invalidity due to old age. The demigod Varuṇa presented a horse, which was all white except for black ears and which could run at the speed of the mind. Kuvera, the treasurer of the demigods, presented the art of attaining the eight perfectional stages of material opulence. In this way, all the demigods began to present their respective gifts according to their different capacities. There are thirty-three million demigods, each entrusted with a particular department of universal management.

Krsna Book 51:

“Yet in spite of our being so absorbed in material thought, inevitable time, which is only a form of Yourself, is always careful about its duty, and as soon as the allotted time is over, Your Lordship immediately ends all the activities of our material dreams. As the time factor, You end all our activities, as a hungry black snake swiftly swallows up a small rat without leniency. Due to the action of cruel time, the royal body which was always decorated with golden ornaments during life and which moved on a chariot drawn by beautiful horses or on the back of an elephant nicely decorated with golden ornaments, and which was advertised as the king of human society—that same royal body decomposes under the influence of inevitable time and becomes fit for being eaten by worms and insects or being turned into ashes or the stool of an animal.

Krsna Book 52:

All of the relatives of King Bhīṣmaka decided that Rukmiṇī should be given in marriage to Kṛṣṇa. But her elder brother Rukmī, despite the desire of the others, arranged for her marriage with Śiśupāla, a determined enemy of Kṛṣṇa. When the black-eyed, beautiful Rukmiṇī heard of the settlement, she immediately became very morose. However, being a king's daughter, she understood political diplomacy and decided that there was no use in simply being morose. Some steps should be taken immediately. After some deliberation, she decided to send a message to Kṛṣṇa, and so that she might not be deceived, she selected a qualified brāhmaṇa as her messenger. Such a qualified brāhmaṇa is always truthful and is a devotee of Viṣṇu. Without delay, she sent the brāhmaṇa to Dvārakā.

Krsna Book 55:

To combat the mystic powers of Śambarāsura, Pradyumna invoked another mystic power, known as mahāvidyā, which was different from the black mystic power. The mahāvidyā mystic power is based on the quality of goodness. Śambara, understanding that his enemy was formidable, took assistance from various kinds of demoniac mystic powers belonging to the Guhyakas, the Gandharvas, the Piśācas, the snakes and the Rākṣasas.

Krsna Book 60:

Without replying to a word of Kṛṣṇa's statement, she simply cried in great anxiety, as if drowning in an ocean of grief. She silently scratched the floor with her toenails, which reflected reddish light on the floor. The tears from her eyes mixed with the black cosmetic ointment from her eyelids and dropped down, washing the kuṅkuma and saffron from her breasts. Choked up on account of great anxiety, unable to speak even a word, she kept her head downward and remained standing just like a stick. Due to extremely painful fear and lamentation, she lost all her powers of reason and became weak, her body losing so much weight that the bangles on her wrists became slack. The cāmara with which she was serving Kṛṣṇa immediately fell from her hand. Her brain and memory became puzzled, and she lost consciousness. The nicely combed hair on her head scattered here and there, and she fell down straight, like a banana tree cut down by a whirlwind.

Krsna Book 66:

Sudakṣiṇa's purpose was to kill Kṛṣṇa, and therefore he prayed for a specific power by which to kill Him. Lord Śiva advised that Sudakṣiṇa, assisted by the brāhmaṇas, execute the ritualistic ceremony for killing one's enemy. This ceremony is also mentioned in some of the tantras. Lord Śiva informed Sudakṣiṇa that if such a black ritualistic ceremony were performed properly, then the evil spirit named Dakṣiṇāgni would appear and then carry out any order given to him. He would have to be employed, however, to kill someone other than a qualified brāhmaṇa. If all these conditions were met, then Dakṣiṇāgni, accompanied by Lord Śiva's ghostly companions, would fulfill the desire of Sudakṣiṇa to kill his enemy.

Krsna Book 66:

When Sudakṣiṇa was encouraged by Lord Śiva in that way, he was sure that he would be able to kill Kṛṣṇa. With a determined vow of austerity, he began to execute the black art of chanting mantras, assisted by the priests. After this, out of the fire came a great demoniac form, whose hair, beard and mustache were exactly the color of hot copper. This form was very big and fierce. As the demon arose from the fire, cinders of fire emanated from the sockets of his eyes. The giant fiery demon appeared still more fierce due to the movements of his eyebrows. He exhibited long, sharp teeth and, sticking out his long tongue, licked his upper and lower lips. He was naked, and he carried a big trident, blazing like fire.

Krsna Book 66:

Having failed to set fire to Dvārakā, the fiery demon went back to Vārāṇasī, the kingdom of Kāśīrāja. As a result of his return, all the priests who had helped instruct the black art of mantras, along with their employer, Sudakṣiṇa, were burned to ashes by the glaring effulgence of the fiery demon. According to the methods of black art mantras instructed in the tantras, if the mantra fails to kill the enemy, then, because it must kill someone, it kills the original creator. Sudakṣiṇa was the originator, and the priests assisted him; therefore all of them were burned to ashes. This is the way of the demons: the demons create something to kill God, but by the same weapon the demons themselves are killed.

Krsna Book 72:

On the twenty-eighth day, Bhīmasena told Kṛṣṇa, "My dear Kṛṣṇa, I must frankly admit that I cannot conquer Jarāsandha." Lord Kṛṣṇa, however, knew the mystery of Jarāsandha's birth. Jarāsandha had been born in two different parts from two different mothers. When his father saw that the baby was useless, he threw the two parts into the forest. There they were later found by a witch named Jarā, who was skilled in the black arts. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Kṛṣṇa therefore also knew how to kill him. He hinted to Bhīmasena that since Jarāsandha was brought to life by the joining of the two parts of his body, he could be killed by the separation of these two parts.

Krsna Book 79:

Just after this, the mischievous demon Balvala began to shower torrents of stool and urine and other impure substances on the arena of sacrifice. After this onslaught, the demon himself appeared with a great trident in his hand. He was a gigantic person, and his black body was like a huge mass of carbon. His hair, his beard and his mustache appeared reddish like copper, and because of his great beard and mustache, his mouth appeared dangerous and fierce. As soon as He saw the demon, Lord Balarāma prepared to attack him. He first considered how He could smash the great demon to pieces. Lord Balarāma then called for His plow and club, and they immediately appeared before Him.

Krsna Book 84:

When everything was complete, there was heard the vibration of mṛdaṅgas, conchshells, kettledrums and other musical instruments. Professional dancers, both male and female, began to dance. The sūtas and māgadhas, who were professional singers, began to offer prayers by singing. And the Gandharvas and their wives, whose voices were very sweet, began to sing many auspicious songs. Vasudeva anointed his eyes with black cosmetic, smeared butter over his body and then, along with his eighteen wives, headed by Devakī, sat before the priests to be purified by the abhiṣeka ceremony. While the ceremony was being observed strictly according to the principles of the scriptures, Vasudeva resembled the moon encircled by stars.

Krsna Book 90:

"Dear beautiful cloud, the color of your beautiful body exactly resembles the bodily hue of our dearmost Śyāmasundara. We think, therefore, that you are very dear to our Lord, the chief of the dynasty of the Yadus, and because you are so dear to Him, you are absorbed in meditation, exactly as we are. We can appreciate that your heart is full of anxiety for Śyāmasundara. You appear excessively eager to see Him, and we see that for this reason only, drops of tears are gliding down from your eyes, just as they are from ours. Dear black cloud, we must admit frankly that to establish an intimate relationship with Śyāmasundara means to purchase unnecessary anxieties while we are otherwise comfortable at home."

Renunciation Through Wisdom

Renunciation Through Wisdom 1.3:

Their material desires are insatiable, and so even billions of dollars cannot appease them. Whoever is expert in illegally amassing huge fortunes becomes the top dog. The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges. On the other hand, their competitors are no less expert in cheating them of their black wealth. How can such ruthless competition aimed at stealing one another's illegally-earned money bring about peace and prosperity? Hence the demons can never help the person who laments, "In the dispensation of providence, man cannot have any rest."

Light of the Bhagavata

Light of the Bhagavata Preface:

Those readers who wish to go more deeply into the philosophy of the Light of the Bhāgavata may turn to the black and white section of the book. There they will find the complete commentaries written by Śrīla Prabhupāda along with small miniature reproductions of the paintings to help identify the painting being described.

Page Title:Black (CC and Other Books)
Compiler:Visnu Murti, Gopinath
Created:02 of Aug, 2011
Totals by Section:BG=0, SB=0, CC=48, OB=50, Lec=0, Con=0, Let=0
No. of Quotes:98