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Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Preface:

The Bhagavad-gītās process of purifying consciousness is the process of fixing one's mind on Kṛṣṇa by talking of His transcendental activities, cleansing His temple, going to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and tulasīleaves offered to Him, engaging in activities for the Lord's interest, becoming angry at those who are malicious toward devotees, etc. No one can bring the activities of the mind and senses to a stop, but one can purify these activities through a change in consciousness. This change is indicated in the Bhagavad-gītā (2.39), where Kṛṣṇa tells Arjuna of the knowledge of yoga whereby one can work without fruitive results: "O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works." A human being is sometimes restricted in sense gratification due to certain circumstances, such as disease, but such proscriptions are for the less intelligent. Without knowing the actual process by which the mind and senses can be controlled, less intelligent men may try to stop the mind and senses by force, but ultimately they give in to them and are carried away by the waves of sense gratification.

Teachings of Lord Caitanya, Chapter Mission:

O My Lord, when will My eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will My voice choke up, and when will the hairs on My body stand on end at the recitation of Your name?

Teachings of Lord Caitanya, Chapter Intoduction:

Vṛndāvana is actually experienced as it is by persons who have stopped trying to derive pleasure from material enjoyment. "When will my mind become cleansed of all hankering for material enjoyment so I will be able to see Vṛndāvana?" one great devotee asks. The more Kṛṣṇa conscious we become and the more we advance, the more everything is revealed as spiritual. Thus Kṛṣṇadāsa Kavirāja Gosvāmī considered the Vṛndāvana in India to be as good as the Vṛndāvana in the spiritual sky, and in the sixteenth verse of the Caitanya-caritāmṛta he describes Rādhārāṇī and Kṛṣṇa as seated beneath a wish-fulfilling tree in Vṛndāvana, on a throne decorated with valuable jewels. There Kṛṣṇa's dear gopīfriends serve Rādhā and Kṛṣṇa by singing, dancing, offering betel nuts and refreshments, and decorating Their Lordships with flowers. Even today in India people decorate swinging thrones and re-create this scene during the month of July–August. Generally at that time people go to Vṛndāvana to offer their respects to the Deities there.

Teachings of Lord Caitanya, Chapter 9:

"Kṛṣṇa is the master of all demigods, including Lord Brahmā, Lord Śiva and the expansion of Viṣṇu within this universe. Therefore no one is equal to or greater than Him, and He is full in six opulences. All the demigods engaged in the administration of each universe offer their respectful obeisances unto Him. Indeed, the helmets on their heads are beautiful because they are decorated with the imprints of the lotus feet of the Supreme Lord." It is similarly stated in the Brahma-saṁhitā (5.1) that Kṛṣṇa is the Supreme Personality of Godhead and no one can be equal to or greater than Him. That is Brahmās conclusion. Although the universal rulers— Brahmā, Śiva and Viṣṇu—are masters of each and every universe, they too are servants of the Supreme Lord Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 9:

Thus Lord Caitanya begin telling Sanātana Gosvāmī about the beautiful aspects of Kṛṣṇa. The Lord said that anyone who understands these beautiful qualities is dipped into an ocean of nectar. Kṛṣṇa's yogamāyā potency is transcendental, beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees. In other words, Kṛṣṇa appears in the material world to satisfy His devotees. His qualities are so attractive that Kṛṣṇa Himself becomes eager to understand Himself. When He is fully decorated and stands with His body curved in three ways, with His eyebrows always moving and His eyes so attractive, the gopīs become enchanted. His special abode is at the top of the spiritual sky, and He resides there with His associates—the cowherd boys, the gopīs and all the goddesses of fortune. It is there that He is known as Madana-mohana.

Teachings of Lord Caitanya, Chapter 9:

The manifestation of Kṛṣṇa's internal potency (yogamāyā) is not exhibited in the part of the kingdom of God comprising the Vaikuṇṭha planets, but Kṛṣṇa does exhibit that internal potency within the universe when He descends from His personal abode out of His inconceivable mercy. Kṛṣṇa is so wonderful and attractive that He Himself becomes attracted by His own beauty, and this is proof that He is full of all inconceivable potencies. As far as the ornaments decorating Kṛṣṇa's body are concerned, it appears that they do not beautify Him but that they themselves become beautiful simply by being on His body. Always standing in a three-curved way, He attracts all living entities, including the demigods. Indeed, He even attracts the Nārāyaṇa form who presides in every Vaikuṇṭha planet.

Teachings of Lord Caitanya, Chapter 10:

Kṛṣṇa is known as Madana-mohana because He conquers the mind of Cupid. He is also known as Madana-mohana due to His bestowing favors upon the damsels of Vraja and accepting their devotional service. After conquering Cupid's pride, the Lord engages in the rāsa dance as the new Cupid. He is also known as Madana-mohana because of His ability to conquer the minds of women with His five arrows of form, taste, smell, sound and touch. The pearls of the necklace hanging on Kṛṣṇa's neck are as white as ducks, and the peacock feather decorating His head is colored like a rainbow. His yellow garment is like lightning in the sky, and Kṛṣṇa Himself is like a newly arrived cloud. The gopīs are like food grains in the field, and when the cloud pours rain on those grains, it appears that Kṛṣṇa is nourishing the hearts of the gopīs by calling down His pastime rain of mercy. Indeed, ducks fly in the sky during the rainy season, and rainbows can also be seen at that time. Kṛṣṇa freely moves among His friends as a cowherd boy in Vṛndāvana, and when He plays His flute, all living creatures, mobile and immobile, are overwhelmed with ecstasy. They quiver, and tears flow from their eyes.

Teachings of Lord Caitanya, Chapter 14:

The particular rasas (flavors or tastes) of the devotees who merge into that ocean of bhakti-rasāmṛta are known as neutrality, servitorship, friendship, parenthood and conjugal love. Conjugal love is very prominent, and it is symptomized by the devotee's decorating his body to attract Kṛṣṇa. The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment also increases to include affection, anger, fraternity, attachment, and devotion. There are also special flavors experienced in friendship with the Supreme Lord, and these are manifested by friends such as Subala, whose devotion increases up to the point of bhāva. The different rasas are also divided into two kinds of ecstasy, called yoga and viyoga, or meeting and separation. In the rasas of friendship and parenthood, the feelings of meeting and separation are various.

Teachings of Lord Caitanya, Chapter 14:

The supreme lover is Kṛṣṇa in Vṛndāvana, and the supreme beloved is Rādhārāṇī. Kṛṣṇa has sixty-four main qualities, and His devotee takes transcendental pleasure in hearing of them. As explained in the Bhakti-rasāmṛta-sindhu, the characteristics are as follows: (1) His body is well constructed; (2) His body is full of auspicious symptoms; (3) His body is beautiful; (4) He is very glorious; (5) He is very strong; (6) He always looks like a boy of sixteen; (7) He is well versed in various languages; (8) He is truthful; (9) He is decorated with pleasing words; (10) He is expert in speaking; (11) He is very learned; (12) He is very intelligent; (13) He is influential; (14) He is joyful; (15) He is cunning; (16) He is expert; (17) He is grateful; (18) He is firmly convinced; (19) He knows how to deal with different circumstances; (20) He is always conversant with scriptural injunctions; (21) He is clean; (22) He is controlled by His devotees; (23) He is steady; (24) He is self-controlled; (25) He is forgiving; (26) He is grave; (27) He is self-satisfied; (28) He is fair in His dealings; (29) He is magnanimous; (30) He is religious; (31) He is a great hero; (32) He is merciful; (33) He is respectful; (34) He is competent; (35) He is gentle; (36) He is modest; (37) He is the protector of the souls surrendered unto Him; (38) He is the deliverer; (39) He is the friend of the devotees; (40) He is submissive to love; (41) He is all-auspicious; (42) He is most powerful; (43) He is famous; (44) He is devoted to all living entities; (45) He is worshipable by everyone; (46) He is very attractive to all women; (47) He is partial to His devotees; (48) He is full of all opulence; (49) He is the supreme controller; (50) He possesses all honor.

Teachings of Lord Caitanya, Chapter 27:

When Lord Caitanya visited the southern part of India, He first went to the great temple known as Jiyaḍa-nṛsiṁha-kṣetra. This temple is situated in a place known as Siṁhācala, five miles from Visakhapatnam. The temple is situated on the top of a hill. There are many temples in that area, but the Jiyaḍa-nṛsiṁha-kṣetra temple is the largest of all. This temple is filled with beautiful sculpture, of interest to many students, and due to its popularity it is a very rich temple. An inscription in the temple states that the King of Vijayanagara formerly decorated this temple with gold and even covered the body of the Deity with gold plate. To facilitate attendance at the temple, there are free apartments for visitors. The temple is managed by priests of the Rāmānujācārya sect.

Teachings of Lord Caitanya, Chapter 31:

Rāmānanda Rāya then began to explain how Rādhārāṇīis the supreme emblem of Kṛṣṇa's pleasure potency. Rādhārāṇī expands Herself in different forms, known as Lalitā, Viśākhā and Her other confidential associates. In his Ujjvala-nīlamaṇi, Rūpa Gosvāmī explains that one of the characteristics of Śrīmatī Rādhārāṇī is that Her body is an evolution of transcendental pleasure. That body is decorated with flowers and fragrant aromas and is complete with transcendental love for Kṛṣṇa. Indeed, that body is the personification of His pleasure potency. Rādhārāṇī bathes Her transcendental body three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful luster. After She bathes three times in that way, Her body is covered with shining garments and decorated with Her personal beauty, which is compared to cosmetics. Thus Her beauty constitutes the highest artistry. Her body is also decorated with the ornaments of spiritual ecstasy—trembling, shedding of tears, perspiring, choking of the voice, cessation of all bodily functions due to transcendental pleasure, standing up of the bodily hairs, changing of bodily color, and madness.

Teachings of Lord Caitanya, Chapter 31:

The decorative transcendental pleasure potency manifests nine symptoms. Five of these are manifested by the expansion of Rādhārāṇī’s personal beauty, which is adorned with garlands of flowers. Her patient calmness is compared to a covering of cloths which have been cleansed by camphor. Her confidential agony for Kṛṣṇa is the knot in Her hair, and the mark of tilaka on Her forehead is Her good fortune. Rādhārāṇī’s sense of hearing is eternally fixed on Kṛṣṇa's name and fame. Chewing betel nuts makes one's lips reddish. Similarly, Rādhārāṇī’s complete attachment to Kṛṣṇa has blackened the borders of Her eyes. This darkness might be compared to ointment produced by Rādhā’s joking with Kṛṣṇa. Rādhārāṇī’s smile is just like the taste of camphor. The garland of separation moves on Her body when She lies down on the bed of pride within the room of aroma. Her breasts are covered by the blouse of anger born of Her ecstatic affection for Kṛṣṇa. Her reputation as the best of all Kṛṣṇa's girlfriends is the stringed instrument She plays. When Kṛṣṇa stands in His youthful posture, She puts Her hand on His shoulder. Although She possesses so many transcendental qualities, She is still always engaged in the service of Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 31:

Śrīmatī Rādhārāṇī is decorated with sūddīpta-sāttvika emotions, which sometimes include jubilation and sometimes pacification. All the transcendental ecstasies are manifested in the body of Śrīmatī Rādhārāṇī. Sūddīpta-sāttvika emotions are manifest when a lover is overwhelmed with certain feelings which he or she cannot check. Rādhārāṇī has another emotion called kila-kiñcita, which is manifest in twenty different ways. These emotions are manifested partly due to one's body, partly due to one's mind, and partly due to habit. As far as the bodily emotions are concerned, they are manifested in posture and movement. As far as the emotions of the mind are concerned, they are manifested as beauty, luster, complexion, sweetness, talking, magnanimity and patience. As far as habitual emotions are concerned, they are manifested as pastimes, enjoyment, preparing for separation, and forgetfulness.

Teachings of Lord Caitanya, Chapter 31:

There are many pseudo-devotees, claiming to belong to Lord Caitanya Mahāprabhu's sect, who artificially dress themselves as the damsels of Vraja. This is not approved by advanced spiritualists, or advanced students of devotional service. Such people dress the outward material body because they foolishly confuse the body with the soul. They are mistaken when they think that the spiritual bodies of Kṛṣṇa, Rādhārāṇī and Their associates, the damsels of Vraja, are composed of material nature. One should know perfectly well that all such manifestations are expansions of the eternal bliss and knowledge in the transcendental world. They have nothing to do with these material bodies; thus the bodies, dresses, decorations and activities of the damsels of Vṛndāvana do not belong to this material cosmic manifestation. The damsels of Vṛndāvana are not a subject for the attraction of those in the material world; they are the transcendental attractions for the all-attractive Kṛṣṇa. Because the Lord is all-attractive, He is called Kṛṣṇa, but the damsels of Vṛndāvana are attractive even to Kṛṣṇa. Therefore they are not of this material world.

Nectar of Devotion

Nectar of Devotion 2:

Now this sādhana-bhakti, or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called vaidhi, or regulated. One has to do it without argument. Another part of sādhana-bhakti is called rāgānugā. Rāgānugā refers to the point at which, by following the regulative principles, one becomes a little more attached to Kṛṣṇa and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer ārati, which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers ārati, but then he develops real attachment. When he gets this attachment, he automatically tries to decorate the Deity and prepare different kinds of dresses and thinks of different plans to execute his devotional service nicely. Although it is within the category of practice, this offering of loving service is spontaneous. So the practice of devotional service, sādhana-bhakti, can be divided into two parts—namely, regulative and spontaneous.

Nectar of Devotion 6:

The next important items are as follows: (1) One should decorate the body with tilaka, which is the sign of the Vaiṣṇavas. (The idea is that as soon as a person sees these marks on the body of the Vaiṣṇava, he will immediately remember Kṛṣṇa. Lord Caitanya said that a Vaiṣṇava is he who, when seen, reminds one of Kṛṣṇa. Therefore, it is essential that a Vaiṣṇava mark his body with tilaka to remind others of Kṛṣṇa.) (2) In marking such tilaka, sometimes one may write Hare Kṛṣṇa on the body. (3) One should accept flowers and garlands that have been offered to the Deity and the spiritual master and put them on one's body. (4) One should learn to dance before the Deity. (5) One should learn to bow down immediately upon seeing the Deity or the spiritual master. (6) As soon as one visits a temple of Lord Kṛṣṇa, one must stand up. (7) When the Deity is being borne for a stroll in the street, a devotee should immediately follow the procession. (In this connection it may be noted that in India, especially in Viṣṇu temples, the system is that apart from the big Deity who is permanently situated in the main area of the temple, there is a set of smaller Deities which are taken in procession in the evening. In some temples it is the custom to hold a big procession in the evening with a band playing and a nice big umbrella over the Deities, who sit on decorated thrones on the cart or palanquin, which is carried by devotees. The Deities come out onto the street and travel in the neighborhood while the people of the neighborhood come out to offer prasāda. The residents of the neighborhood all follow the procession, so it is a very nice scene.

Nectar of Devotion 6:

Of course it is not possible to visit all the temples, but there are at least one dozen very big and important temples which were started by the Gosvāmīs and which should be visited.) (9) One must circumambulate the temple building at least three times. (In every temple there is an arrangement to go around the temple at least three times. Some devotees go around more than three times—ten times, fifteen times—according to their vows. The Gosvāmīs used to circumambulate Govardhana Hill.) One should also circumambulate the whole Vṛndāvana area. (10) One must worship the Deity in the temple according to the regulative principles. (Offering ārati and prasāda, decorating the Deity, etc.—these things must be observed regularly.) (11) One must render personal service to the Deities. (12) One must sing. (13) One must perform saṅkīrtana. (14) One must chant. (15) One must offer prayers. (16) One must recite notable prayers. (17) One must taste mahā-prasāda (food from the very plate offered before the Deities). (18) One must drink caraṇāmṛta (water from the bathing of the Deities, which is offered to guests). (19) One must smell the incense and flowers offered to the Deity. (20) One must touch the lotus feet of the Deity. (21) One must see the Deity with great devotion. (22) One must offer ārati (ārātrika) at different times.

Nectar of Devotion 8:

This formula prescribed by the Lord is universally applicable, even for the poorest man. But that does not mean that one who has sufficient means to worship the Lord very nicely should also adopt this method and try to satisfy the Lord simply by offering water and a leaf. If he has sufficient means, he should offer nice decorations, nice flowers and nice foodstuffs and observe all ceremonies. It is not that one should try to satisfy the Supreme Lord with a little water and a leaf, and for himself spend all his money in sense gratification.) (25) One should not eat anything which is not offered first to Kṛṣṇa. (26) One should not fail to offer fresh fruit and grains to Kṛṣṇa, according to the season. (27) After food has been cooked, no one should be offered any foodstuff unless it is first offered to the Deity. (28) One should not sit with his back toward the Deity. (29) One should not offer obeisances silently to the spiritual master, or in other words, one should recite aloud the prayers to the spiritual master while offering obeisances. (30) One should not fail to offer some praise in the presence of the spiritual master. (31) One should not praise himself before the spiritual master. (32) One should not deride the demigods before the Deity.

Nectar of Devotion 8:

(11) One should not touch a woman during her menstrual period. (12) One should not enter the temple after touching a dead body. (13) One should not enter the temple wearing garments of red or blue color or garments which are unwashed. (14) One should not enter the temple after seeing a dead body. (15) One should not pass air within the temple. (16) One should not be angry within the temple. (17) One should not enter the temple after visiting a crematorium. (18) One should not belch before the Deity. So, until one has fully digested his food, he should not enter the temple. (19) One should not smoke marijuana, or gañjā. (20) One should not take opium or similar intoxicants. (21) One should not enter the Deity room or touch the body of the Deity after having smeared oil over his body. (22) One should not show disrespect to a scripture teaching about the supremacy of the Lord. (23) One should not introduce any opposing scripture. (24) One should not chew betel before the Deity. (25) One should not offer a flower which was kept in an unclean pot. (26) One should not worship the Lord while sitting on the bare floor; one must have a sitting place or carpet. (27) One should not touch the Deity before one has completed taking bath. (28) One should not decorate his forehead with the three-lined tilaka. (29) One should not enter the temple without washing his hands and feet.

Nectar of Devotion 9:

In the Padma Purāṇa there is a statement describing how a Vaiṣṇava should decorate his body with tilaka and beads: "Persons who put tulasī beads on the neck, who mark twelve places of their bodies as Viṣṇu temples with Viṣṇu's symbolic representations (the four items held in the four hands of Lord Viṣṇu—conch, mace, disc and lotus), and who have viṣṇu-tilaka on their foreheads, are to be understood as the devotees of Lord Viṣṇu in this world. Their presence makes the world purified, and anywhere they remain, they make that place as good as Vaikuṇṭha."

A similar statement is in the Skanda Purāṇa, which says, "Persons who are decorated with tilaka or gopī-candana (a kind of clay resembling fuller's earth which is produced in certain quarters of Vṛndāvana), and who mark their bodies all over with the holy names of the Lord, and on whose necks and breasts there are tulasī beads, are never approached by the Yamadūtas." The Yamadūtas are the constables of King Yama (the lord of death), who punishes all sinful men. Vaiṣṇavas are never called for by such constables of Yamarāja. In the Śrīmad-Bhāgavatam, in the narration of Ajāmila's deliverance, it is said that Yamarāja gave clear instructions to his assistants not to approach the Vaiṣṇavas. Vaiṣṇavas are beyond the jurisdiction of Yamarāja's activities.

Nectar of Devotion 9:

The Padma Purāṇa also mentions, "A person whose body is decorated with the pulp of sandalwood, with paintings of the holy name of the Lord, is delivered from all sinful reactions, and after his death he goes directly to Kṛṣṇaloka to live in association with the Supreme Personality of Godhead."

Nectar of Devotion 9:

The next instruction is that one should put on flower garlands which are offered to the Deity. In this connection, in the Eleventh Canto, Sixth Chapter, verse 46, of Śrīmad-Bhāgavatam, Uddhava says to Kṛṣṇa, "My dear Kṛṣṇa, I have taken things which You have used and enjoyed, such as garlands of flowers, scented oils, garments and ornaments, and I eat only the remnants of Your foodstuff, because I am Your menial servant. So, therefore, I am sure that I shall not be attacked by the spell of material energy." The purport of this verse is that for any person who simply follows these rules and regulations of decorating the body with the marks of tilaka of gopī-candana or sandalwood pulp, and who puts on the garlands which were offered to Kṛṣṇa, there is no question of being conquered by the spell of material energy. At the time of death, there is no question of such a person's being called by the constables of Yamarāja. Even if one does not accept all the Vaiṣṇava principles, but still takes the remnants of foodstuff offered to Kṛṣṇa, or kṛṣṇa-prasāda, he will gradually become qualified to rise to the platform of a Vaiṣṇava.

Nectar of Devotion 9:

According to great learned scholars, the whole Bhagavad-gītā contains many authorized prayers, especially in the Eleventh Chapter, where Arjuna prays to the universal form of the Lord. Similarly, in the Gautamīya-tantra all the verses are called prayers. Again, in Śrīmad-Bhāgavatam there are hundreds of prayers to the Lord. So a devotee should select some of these prayers for his recitation. In Skanda Purāṇa the glories of these prayers are stated as follows: "Devotees whose tongues are decorated always with prayers to Lord Kṛṣṇa are always given respect even by the great saintly persons and sages, and such devotees are actually worshipable by the demigods."

Nectar of Devotion 12:

In the Skanda Purāṇa there is a similar statement: "Persons whose bodies are marked with tilaka, symbolizing the conchshell, wheel, club and lotus—and who keep the leaves of tulasī on their heads, and whose bodies are always decorated with gopī-candana—even seen once, can help the seer be relieved from all sinful activities."

A similar statement is found in the First Canto, Nineteenth Chapter, verse 33, of Śrīmad-Bhāgavatam: "There is no doubt about one's becoming freed from all reactions to sinful activities after visiting a devotee or touching his lotus feet or giving him a sitting place. Even by remembering the activities of such a Vaiṣṇava, one becomes purified, along with one's whole family. And what, then, can be said of rendering direct service to him?"

In the Ādi Purāṇa there is the following statement by Lord Kṛṣṇa Himself, addressed to Arjuna: "My dear Pārtha, one who claims to be My devotee is not so. Only a person who claims to be the devotee of My devotee is actually My devotee." No one can approach the Supreme Personality of Godhead directly (CC Madhya 13.80). One must approach Him through His pure devotees. Therefore, in the system of Vaiṣṇava activities, the first duty is to accept a devotee as spiritual master and then to render service unto him.

Nectar of Devotion 14:

He engaged his eyes in seeing the beautiful Deity in the temple. He engaged his body in associating with the pure devotees of the Lord. (When you associate with someone you have to sit down together, eat together, etc.—and in this way the touch of your body with his body is inevitable. Ambarīṣa Mahārāja made his association only with pure devotees and did not allow his body to be touched by anyone else). He engaged his nostrils in smelling the flowers and tulasī offered to Kṛṣṇa, and he engaged his tongue in tasting Kṛṣṇa prasāda (food prepared specifically for offering to the Lord, the remnants of which are taken by the devotees). Mahārāja Ambarīṣa was able to offer very nice prasāda to Kṛṣṇa because he was a king and had no scarcity of finances. He used to offer Kṛṣṇa the most royal dishes and would then taste the remnants as kṛṣṇa-prasāda. There was no scarcity in his royal style, because he had a very beautiful temple wherein the Deity of the Lord was decorated with costly paraphernalia and offered high-grade food. So everything was available, and his engagement was always completely in Kṛṣṇa consciousness." The idea is that we should follow in the footsteps of great devotees. If we are unable to execute all the different items of devotional service, we must try to execute at least one of them, as exemplified by previous ācāryas. If we are engaged in the execution of all the items of devotional service, as was Mahārāja Ambarīṣa, then the perfection of devotional service is guaranteed from each one of these items. With the first complete engagement, one becomes automatically detached from material contamination, and liberation becomes the maidservant of the devotee. This idea is confirmed by Bilvamaṅgala Ṭhākura. If one develops unalloyed devotion to the Lord, liberation will follow the devotee as his maidservant.

Nectar of Devotion 21:

Besides these, there are other transcendental qualities which are described by Lord Śiva to Pārvatī in the Padma Purāṇa, and in the First Canto of Śrīmad-Bhāgavatam in connection with a conversation between the deity of the earth and the King of religion, Yamarāja. It is said therein, "Persons who are desirous of becoming great personalities must be decorated with the following qualities: truthfulness, cleanliness, mercy, perseverance, renunciation, peacefulness, simplicity, control of the senses, equilibrium of the mind, austerity, equality, forbearance, placidity, learning, knowledge, detachment, opulence, chivalry, influence, strength, memory, independence, tactfulness, luster, patience, kind-heartedness, ingenuity, gentility, mannerliness, determination, perfection in all knowledge, proper execution, possession of all objects of enjoyment, gravity, steadiness, faithfulness, fame, respectfulness and lack of false egotism." Persons who are desiring to become great souls cannot be without any of the above qualities, so we can know for certain that these qualities are found in Lord Kṛṣṇa, the supreme soul.

Nectar of Devotion 21:

The Siddhas, the inhabitants of Siddhaloka (where all are born with fully developed mystic powers), and the Cāraṇas, the inhabitants of a similar planet, pray to Kṛṣṇa as follows: "My Lord Govinda, the goddess of learning is decorated with fourteen kinds of educational ornaments, her intelligence is all-pervading within the four departments of the Vedas, her attention is always on the lawbooks given by great sages like Manu, and she is appareled in six kinds of expert knowledge—namely Vedic evidence, grammar, astrology, rhetoric, vocabulary and logic. Her constant friends are the supplements of the Vedas, the Purāṇas, and she is decorated with the final conclusion of all education. And now she has acquired an opportunity to sit with You as a class friend in school, and she is now engaged in Your service."

Nectar of Devotion 21:

It is also stated that while Lord Kṛṣṇa was living in Dvārakā, He expanded Himself into 16,108 forms, and each and every expansion resided in a palace with a queen. Not only was Kṛṣṇa happily living with His queens in those palaces, but He was giving in charity from each palace an aggregate number of 13,054 cows completely decorated with nice clothing and ornaments. From each of Kṛṣṇa's 16,108 palaces, these cows were being given in charity by Kṛṣṇa every day. No one can estimate the value of such a large number of cows given in charity, but that was the system of Kṛṣṇa's daily affairs while He was reigning in Dvārakā.

Nectar of Devotion 22:

As far as Kṛṣṇa's enjoyment is concerned, it is stated that the ornaments which decorated the bodies of Kṛṣṇa and His queens were beyond the dreams of Kuvera, the treasurer of the heavenly kingdom. The constant dancing before the doors of Kṛṣṇa's palaces was not to be imagined even by the demigods in the heavenly kingdom. In the heavenly kingdom, Indra always sees the dancing of the society girls. But even Indra could not imagine how beautiful were the dances being performed at the gates of Kṛṣṇa's palaces. Gaurī means "white woman," and Lord Śiva's wife is called Gaurī. The beautiful women residing within the palaces of Kṛṣṇa were so much whiter than Gaurī that they were compared to the moonshine, and they were constantly visible to Kṛṣṇa. Therefore, no one can be enjoying more than Kṛṣṇa. The conception of enjoyment is beautiful women, ornaments and riches. And all of these were fabulously present in the palaces of Kṛṣṇa, defeating even the imagination of Kuvera, Lord Indra or Lord Śiva.

Nectar of Devotion 24:

After describing the different opulences of Kṛṣṇa, Śrīla Rūpa Gosvāmī tries to further describe the transcendental beauties and qualities of the Lord as decorated, enjoying, pleasing, dependable, steady and predominating. He is also described as a meticulous dresser and a magnanimous personality. These are generally considered to be the qualities of great personalities.

Nectar of Devotion 24:

It is said that a person is great if he is decorated with the qualities of being very merciful toward the unfortunate, very powerful, superior, chivalrous, enthusiastic, expert and truthful. These decorations were manifested in the character of Kṛṣṇa during His govardhana-līlā. At that time the whole tract of land in Vṛndāvana was being disturbed by the rains sent by Indra, as described elsewhere. At first Kṛṣṇa thought, "Let Me retaliate against this vengeance of Indra by destroying his heavenly kingdom," but later on, when He thought of the insignificance of the King of heaven, Kṛṣṇa changed His mind and felt merciful toward Indra. No one is able to tolerate the wrath of Kṛṣṇa, so instead of retaliating against Indra, He simply showed His compassion for His friends in Vṛndāvana by lifting the whole of Govardhana Hill to protect them.

Nectar of Devotion 24:

A person who is very fond of dressing himself is called lalita, or a meticulous dresser. This characteristic was found in Kṛṣṇa in two ways: sometimes He used to decorate Śrīmatī Rādhārāṇī with various marks, and sometimes, when He was preparing to kill demons like Ariṣṭāsura, He would take care to arrange His belt very nicely.

Nectar of Devotion 26:

Generally, there are four kinds of garments on the body of Kṛṣṇa: His shirt, turban, belt and wearing garments. In Vṛndāvana, He used to put on reddish garments, with a golden shirt on His body and an orange-colored turban on His head. The different kinds of belts, combined with His enchanting smile, used to always increase the transcendental bliss of His associates. This dress of Kṛṣṇa is described as gorgeous. As a baby elephant is sometimes dressed in colorful clothing, so Kṛṣṇa's gorgeousness was manifested by decoration with such colorful clothing on the different parts of His body.

Ākalpa refers to the texture of Kṛṣṇa's hair, His nicely dressed body anointed with sandalwood pulp and decorated with flower garlands, His tilaka and His chewing pan. Kṛṣṇa was decorated constantly in this ākalpa process. Kṛṣṇa's hair was sometimes decorated with flowers placed on the middle of His head, or else it was reaching down to His back. In this way Kṛṣṇa dressed His hair differently at different times. As for the ointment on His body, the pulp of sandalwood generally appeared to be white, and when it was mixed with saffron dye it appeared to be yellow.

Nectar of Devotion 26:

Kṛṣṇa used to put a vaijayantī garland around His neck. This vaijayantī garland is made of flowers of at least five different colors. Such a garland was always long enough to touch Kṛṣṇa's knees or feet. Besides this garland of flowers, there were other kinds of flower garlands too—sometimes decorating His head, sometimes hanging around His neck and chest. Artistic paintings with sandalwood pulp and colored sandalwood were also to be found on the body of Kṛṣṇa.

Nectar of Devotion 30:

Kṛṣṇa was once addressed by His friend thus: "My dear Mukunda (Kṛṣṇa), due to their being separated from You, the cowherd boys are standing just like neglected Deities in the house of a professional brāhmaṇa." There is a class of professional brāhmaṇas who take to Deity worship as a means of earning their livelihood. Brāhmaṇas in this class are not very interested in the Deity; they are interested mainly in the money they can earn as holy men. So the Deities worshiped by such professional brāhmaṇas are not properly decorated, Their dress is not changed, and Their bodies are not cleaned. They look dirty and are not very attractive. Actually, Deity worship should be done very carefully: the dress should be changed daily, and as far as possible there should be ornaments. Everything should be so clean that the Deity is attractive to all visitors. Here the example is given of the Deities in the house of a professional brāhmaṇa because such Deities are not at all attractive. The friends of Kṛṣṇa, in the absence of Kṛṣṇa, were appearing like such neglected Deities.

Nectar of Devotion 30:

In the Tenth Canto, Thirty-second Chapter, verse 15, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī states, "My dear King, the gopīs were always beautiful and decorated with confidential smiles and alluring garments. In their movements, intended to give impetus to lusty feelings, they would sometimes press Kṛṣṇa's hand on their laps, and sometimes they would keep His lotus feet on their breasts. After doing this, they would talk with Kṛṣṇa as if they were very angry with Him."

Nectar of Devotion 30:

In the Padyāvalī, one of the friends of Rādhārāṇī once addressed Her thus: "My dear friend, please do not be too puffed up because Kṛṣṇa has decorated Your forehead with His own hand. It may be that Kṛṣṇa is yet attracted by some other beautiful girl. I see that the decoration on Your forehead is very nicely made, and so it appears that Kṛṣṇa was not too disturbed in painting it. Otherwise, He could not have painted such exact lines!" This is an instance of envy caused by Rādhā's good fortune.

Nectar of Devotion 33:

Once Brahmā was watching all the cows and the cowherd boys dressed in yellow garments and decorated with valuable jewels. The boys were expanding their four arms and were being worshiped by many hundreds of other Brahmās. All the cowherd boys began to express their joyfulness for being with Kṛṣṇa, the Supreme Brahman. At that time, Brahmā showed his astonishment by exclaiming, "What am I seeing here?" This is an instance of astonishment in ecstatic love.

Nectar of Devotion 33:

When Mahārāja Yudhiṣṭhira went with Kṛṣṇa in the arena of the Rājasūya sacrifice, in his imagination he began to anoint the body of Kṛṣṇa with pulp of sandalwood, he decorated Kṛṣṇa with a garland hanging down to His knees, he gave Kṛṣṇa garments all embroidered with gold, he gave Kṛṣṇa ornaments all bedecked with valuable jewels, and he gave Kṛṣṇa many fully decorated elephants, chariots and horses. He further wished to give Kṛṣṇa in charity his kingdom, his family and his personal self also. After so desiring, when there was nothing actually to give in charity, Mahārāja Yudhiṣṭhira became very perturbed and anxious.

Nectar of Devotion 36:

Devotees engaged in servitude are attached to Kṛṣṇa in the affection of reverence. Some of the inhabitants of Gokula (Vṛndāvana as exhibited on earth) are attached to Kṛṣṇa on this platform of affection in reverence. The inhabitants of Vṛndāvana used to say, "Kṛṣṇa is always manifest before us with a complexion like a blackish cloud. He holds His wonderful flute in His lotus hands. He is dressed in yellow silks and bedecked with a peacock feather on His head. When Kṛṣṇa walks near Govardhana Hill with these personal features, all the inhabitants of the heavenly planets, as well as the inhabitants of this earth, feel transcendental bliss and consider themselves the eternal servants of the Lord." Sometimes the devotee becomes filled with the same awe and reverence by seeing a picture of Viṣṇu, who is dressed like Kṛṣṇa and who has a similar complexion. The only difference is that Viṣṇu has four hands, in which He holds the conchshell, the disc, the club and the lotus flower. Lord Viṣṇu is always decorated with many valuable jewels, such as the candrakānta stone and the sūryakānta stone.

Nectar of Devotion 36:

In the city of Dvārakā the following devotees are known as Kṛṣṇa's close associates: Uddhava, Dāruka, Sātyaki, Śrutadeva, Śatrujit, Nanda, Upananda and Bhadra. All of these personalities remain with the Lord as His secretaries, but still they are sometimes engaged in His personal service. Among the Kuru dynasty, Bhīṣma, Mahārāja Parīkṣit and Vidura are also known as close associates of Lord Kṛṣṇa. It is said, "All the associates of Lord Kṛṣṇa have lustrous bodily features, and their eyes are just like lotus flowers. They have sufficient power to defeat the strength of the demigods, and the specific feature of their persons is that they are always decorated with valuable ornaments."

When Kṛṣṇa was in the capital Indraprastha, someone addressed Him thus: "My dear Lord, Your personal associates, headed by Uddhava, are always awaiting Your order by standing at the entrance gate of Dvārakā. They are mostly looking on with tears in their eyes, and in the enthusiasm of their service they are not afraid even of the devastating fire generated by Lord Śiva. They are souls simply surrendered unto Your lotus feet."

Out of the many close associates of Lord Kṛṣṇa, Uddhava is considered the best. The following is a description of him: "His body is blackish like the color of the Yamunā River, and it is similarly as cool. He is always decorated with flower garlands first used by Lord Kṛṣṇa, and he is dressed with yellow silk clothing. His two arms are just like the bolts of a door, his eyes are just like lotus flowers, and he is the most important devotee among all the associates. Let us therefore offer our respectful obeisances unto Uddhava's lotus feet."

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 41:

One devotee described the personal beauty of Baladeva as follows "Let me take shelter of the lotus feet of Balarāma, whose beauty is enhanced by the earrings touching His cheeks. His face is decorated with tilaka made from kastūrī (musk), and His broad chest is decorated with a garland of guñjā (small conchshells). His complexion is as white as an autumn cloud, He wears garments of blue color, and His voice is very grave. His arms are very long, touching His thighs, and He has shown His great strength by killing the Pralamba demon. Let me take shelter of this chivalrous Balarāma."

Nectar of Devotion 41:

There are other friends who are still more confidential. They are called priya-narmā, or intimate friends. Counted among the priya-narmā friends are Subala, Arjuna, Gandharva, Vasanta and Ujjvala. There was talk among the friends of Rādhārāṇī, the gopīs, about these most intimate friends. One gopī addressed Rādhārāṇī thus: "My dear Kṛśāṅgī (delicate one), just see how Subala is whispering Your message into Kṛṣṇa's ear, how he is delivering the confidential letter of Śyāmā-dāsī silently into Kṛṣṇa's hand, how he is delivering the betel nuts prepared by Pālikā into Kṛṣṇa's mouth, and how he is decorating Kṛṣṇa with the garland prepared by Tārakā. Did you know, my dear friend, that all these most intimate friends of Kṛṣṇa are always engaged in His service in this way?" Out of the many intimate priya-narmās, Subala and Ujjvala are considered to be the most prominent.

Nectar of Devotion 41:

The description of Ujjvala, another intimate friend, is given as follows. Ujjvala always wears some garment of orange color, and the movements of his eyes are always very restless. He likes to decorate himself with all kinds of flowers, his bodily hue is almost like Kṛṣṇa's, and on his neck there is always a necklace of pearls. He is always very dear to Kṛṣṇa. Let us all worship Ujjvala, the most intimate friend of Kṛṣṇa!

About the confidential service of Ujjvala, this statement is to be found, addressed by Rādhārāṇī to one of Her friends: "My dear friend, it is impossible for Me to keep My prestige! I wanted to avoid talking to Kṛṣṇa anymore—but just see! There again is His friend Ujjvala, coming to Me with his canvassing work. His entreaties are so powerful that it is very difficult for a gopī to resist her love for Kṛṣṇa, even though she may be very bashful, devoted to her family duties and most faithful to her husband."

Nectar of Devotion 42:

At this age Kṛṣṇa was garlanded with various kinds of flowers. He used to put on a silk dress, colored with various kinds of dye. Such beautiful decorations are considered cosmetics for Kṛṣṇa. Kṛṣṇa would wear this dress when He used to go into the forest to tend the cows. Sometimes He would wrestle there with His different friends, and sometimes they would dance all together in the forest. These are some of the specific activities of the paugaṇḍa age.

The cowherd friends of Kṛṣṇa were so happy in His company that they expressed their transcendental feelings within themselves thus: "Dear Kṛṣṇa, You are always busy tending the cows which are scattered all over beautiful Vṛndāvana. You have a beautiful garland, a small conchshell, a peacock feather on Your turban, yellow-colored silk cloth, decorations of karṇikāra flowers on Your ears and a mallikā flower garland on Your chest. Appearing so beautiful, when You pretend, just like an actor, to be fighting with us, You give us unlimited transcendental bliss."

Nectar of Devotion 42:

The cowherd boyfriends of Kṛṣṇa felt very proud of their association with Him. At that time the tip of His nose defeated the beauty of sesame flowers, the luster of His cheeks defeated the glow of pearls, and the two sides of His body were exquisitely beautiful. In this age Kṛṣṇa wore a silk dress that glittered like lightning, His head was decorated with a silk turban covered with gold lace, and in His hand He carried a stick about fifty-six inches long.* Seeing this exquisitely beautiful dress of Kṛṣṇa, one devotee addressed his friend in this manner: "My dear friend, just look at Kṛṣṇa! See how He is carrying in His hand a stick which is bound up and down with golden rings, how His turban with golden lace is showing such a beautiful luster, and how His dress is giving His friends the highest transcendental pleasure!"

Nectar of Devotion 42:

At the end of Kṛṣṇa's paugaṇḍa age, Kṛṣṇa's hair sometimes hangs down to His hips, and sometimes it becomes scattered. In this age His two shoulders become higher and broader, and His face is always decorated with marks of tilaka. When His beautiful hair scatters over His shoulders, it appears to be a goddess of fortune embracing Him, and this embracing is highly relished by His friends. Subala once addressed Him in this way: "My dear Keśava, Your round turban, the lotus flower in Your hand, the vertical marks of tilaka on Your forehead, Your kuṅkuma-flavored musk and all of Your beautiful bodily features are defeating me today, although I am usually stronger than You or any of our friends. Since this is so, I do not know how these features of Your body can fail to defeat the pride of all the young girls of Vṛndāvana. When I am so defeated by this beauty, what chance is there for those who are naturally very simple and flexible?"

Nectar of Devotion 42:

The symptoms of the kaiśora age have already been described, and it is at this age that devotees generally most appreciate Kṛṣṇa. Kṛṣṇa with Rādhārāṇī is worshiped as Kiśora-kiśorī. Kṛṣṇa does not increase His age that although He is the oldest personality and has innumerable different forms, His original form is always youthful. In the pictures of Kṛṣṇa on the Battlefield of Kurukṣetra we can see that He is youthful, although at that time He was old enough to have sons, grandsons and great-grandsons. The cowherd boyfriends of Kṛṣṇa once said, "Dear Kṛṣṇa, You need not decorate Your body with so many ornaments. Your transcendental features are themselves so beautiful that You do not require any ornamentation." At this age, whenever Kṛṣṇa begins to vibrate His flute early in the morning, all of His friends immediately get up from bed just to join Him in going to the pasturing grounds. One of the friends once said, "My dear cowherd friends, the sound of Kṛṣṇa's flute from above Govardhana Hill is telling us that we need not go to search Him out on the bank of the Yamunā."

Nectar of Devotion 42:

All the friends were very daring and would risk any difficulty, because they were confident that Kṛṣṇa would help them to be victorious in all adventures. They used to sit together and advise one another what to do, sometimes inducing one another to be engaged in welfare work. Sometimes they would offer betel nuts to one another, decorate one another's faces with tilaka or smear pulp of candana on one another's bodies. Sometimes, for the sake of amusement, they used to decorate their faces in strange ways. Another business of the friends was that each of them wanted to defeat Kṛṣṇa. Sometimes they used to snatch His clothing or snatch away the flowers from His hands. Sometimes one would try to induce another to decorate his body for him, and failing this, they were always ready to fight, challenging one another to combat in wrestling. These were some of the general activities of Kṛṣṇa and His friends.

Nectar of Devotion 42:

The servants of Kṛṣṇa were sometimes engaged in collecting flowers, decorating His body with valuable ornaments and trinkets, dancing before Him, singing, helping Him herd the cows, massaging His body, preparing flower garlands and sometimes fanning His body. These were some of the primary duties of the servants of Kṛṣṇa. The friends and servants of Kṛṣṇa were combined together in serving Him, and all of their activities are known as anubhāva.

When Kṛṣṇa came out from the Yamunā after chastising the Kāliya-nāga, Śrīdāmā wanted to embrace Him first, but he could not raise his arms because of his great feeling of respect.

Nectar of Devotion 43:

In Śrīmad-Bhāgavatam, Tenth Canto, Ninth Chapter, verse 3, Śukadeva Gosvāmī gives Mahārāja Parīkṣit a description of the form and beauty of mother Yaśodā. He says, "My dear King, the wide hips of mother Yaśodā were surrounded by silk and linen clothes, and her breasts were flowing with milk because of her affection. When she was churning butter and tightly holding the rope, the bangles on her hands and the earrings on her ears were moving, and from the nice decoration in her hair the flowers were slackening and falling down. Due to her excessive labor, there were drops of perspiration on her face."

Nectar of Devotion 43:

There is the following description of mother Yaśodā's affection for Kṛṣṇa. After rising early in the morning, mother Yaśodā first of all offered her breast milk to Kṛṣṇa, and then she began to chant various mantras for His protection. Then she would decorate His forehead very nicely and bind His arms with protective talismans. By all of these activities, it is definitely understood that she is the emblem of all maternal affection for Kṛṣṇa.

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 Nanda Mahārāja saw the beauty of child Kṛṣṇa, with tiger nails on His chest, a complexion like the new-grown tamāla tree, beautifully decorated tilaka made with cow's urine, arm decorations of nice silk thread, and silk clothes tied around His waist—when Nanda Mahārāja saw his child like this, he never became satiated by the child's beauty.

In the middle kaumāra age, the upper portion of Kṛṣṇa's hair falls around His eyes. Sometimes He is covered with cloth around the lower part of His body, and sometimes He is completely naked. Sometimes He tries to walk, taking step by step, and sometimes He talks very sweetly, in broken language. These are some of the symptoms of His middle kaumāra age.

Nectar of Devotion 43:

While Kṛṣṇa was in the middle of His kaumāra age, His waist became thinner, His chest became broader, and His head was decorated with His curly hairs, resembling the falling of the wings of a crow. These wonderful features of Kṛṣṇa's body never failed to astonish mother Yaśodā. At the end of His kaumāra age, Kṛṣṇa carried a small stick in His hand, His clothing was a little longer, and He had a knot around His waist, resembling the hood of a snake. In that dress He used to take care of the calves near the house, and sometimes He played with cowherd boys of about the same age. He had a slender flute and a buffalo-horn bugle, and sometimes He played on a flute made from the leaves of trees. These are some of the symptoms of the end of Kṛṣṇa's kaumāra age.

Nectar of Devotion 44:

The steady ecstasy of conjugal love is the original cause of bodily enjoyment. In the Padyāvalī this original cause of union is described when Rādhārāṇī tells one of Her constant companions, "My dear friend, who is this boy whose eyelids, dancing constantly, have increased the beauty of His face and attracted My desire for conjugal love? His ears are decorated with buds of aśoka flowers, and He has dressed Himself in yellow robes. By the sound of His flute, this boy has already made Me impatient."

The conjugal love of Rādhā-Kṛṣṇa is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Rādhā and Kṛṣṇa is described thus: "Just a little distance away from Kṛṣṇa was mother Yaśodā, and Kṛṣṇa was surrounded by all of His friends. In front of His eyes was Candrāvalī, and, at the same time, on a chunk of stone in front of the entrance to Vraja stood the demon known as Vṛṣāsura. But even in such circumstances, when Kṛṣṇa saw Rādhārāṇī standing just behind a bush of many creepers, immediately His beautiful eyebrows moved just like lightning toward Her."

Krsna, The Supreme Personality of Godhead

Krsna Book 1:

Once upon a time, Vasudeva, the son of Śūrasena, just after marrying Devakī, was going home on his chariot with his newly wedded wife. The father of Devakī, known as Devaka, had contributed a sufficient dowry because he was very affectionate toward his daughter. He had contributed hundreds of chariots completely decorated with gold equipment. At that time, Kaṁsa, the son of Ugrasena, in order to please his sister, Devakī, had voluntarily taken the reins of the horses of Vasudeva's chariot and was driving. According to the custom of the Vedic civilization, when a girl is married, the brother takes the sister and brother-in-law to their home. Because the newly married girl may feel too much separation from her father's family, the brother goes with her until she reaches her father-in-law's house. The full dowry contributed by Devaka was as follows: 400 elephants fully decorated with golden garlands, 15,000 decorated horses, and 1,800 chariots. He also arranged for 200 beautiful girls to follow his daughter. The kṣatriya system of marriage, still current in India, dictates that when a kṣatriya is married, a few dozen of the bride's young girlfriends (in addition to the bride) go to the house of the king. The followers of the queen are called maidservants, but actually they act as friends of the queen. This practice is prevalent from time immemorial, traceable at least to the time before the advent of Lord Kṛṣṇa 5,000 years ago. So Vasudeva brought home another 200 beautiful girls along with his wife Devakī.

Krsna Book 2:

Yogamāyā is the principal potency of the Personality of Godhead. In the Vedas it is stated that the Lord, the Supreme Personality of Godhead, has multipotencies: parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). All the different potencies are acting externally and internally, and Yogamāyā is the chief of all potencies. The Lord ordered the appearance of Yogamāyā in the land of Vrajabhūmi, in Vṛndāvana, which is always decorated and full with beautiful cows. In Vṛndāvana, Rohiṇī, one of the wives of Vasudeva, was residing at the house of King Nanda and Queen Yaśodā. Not only Rohiṇī but many others in the Yadu dynasty were scattered all over the country due to their fear of the atrocities of Kaṁsa. Some of them were even living in the caves of the mountains.

Krsna Book 3:

At that time, in all directions—east, west, south, north, everywhere—there was an atmosphere of peace and prosperity. There were auspicious stars visible in the sky, and on the surface in all towns and villages and pasturing grounds and within the minds of everyone there were signs of good fortune. The rivers were flowing full of waters, and lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance along with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offering sacrifices in the fire, found their homes very pleasant for offerings. Due to disturbances created by the demoniac kings, the sacrificial fire had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas had been very much distressed in mind, intelligence and activities, but just on the point of Kṛṣṇa's appearance, automatically their minds became full of joy because they could hear transcendental vibrations in the sky proclaiming the appearance of the Supreme Personality of Godhead.

Krsna Book 3:

Vasudeva saw that wonderful child born as a baby with four hands, holding conchshell, club, disc and lotus flower, decorated with the mark of Śrīvatsa, wearing the jeweled necklace of kaustubha stone, dressed in yellow silk, appearing dazzling like a bright blackish cloud, wearing a helmet bedecked with the vaidūrya stone, valuable bracelets, earrings and similar other ornaments all over His body, and beautified by an abundance of hair on His head. Due to the extraordinary features of the child, Vasudeva was struck with wonder. How could a newly born child be so decorated? Vasudeva could therefore understand that Lord Kṛṣṇa had now appeared, and he became overpowered by the occasion. Vasudeva very humbly wondered that although he was an ordinary living entity conditioned by material nature and was externally imprisoned by Kaṁsa, the all-pervading Personality of Godhead, Viṣṇu, or Kṛṣṇa, was appearing as a child in his home, exactly in His original position. No earthly child is born with four hands, decorated with ornaments and nice clothing, fully equipped with all the signs of the Supreme Personality of Godhead. Over and over again Vasudeva glanced at his child, and he considered how to celebrate this auspicious moment: "Generally, when a male child is born," he thought, "people observe the occasion with jubilant celebrations, and in my home, although I am imprisoned, the Supreme Personality of Godhead has taken birth. How many millions and millions of times should I be prepared to observe this auspicious ceremony!"

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When Vasudeva, who is also called Ānakadundubhi, was looking at his newborn baby, he was so happy that he wanted to give many thousands of cows in charity to the brāhmaṇas. According to the Vedic system, whenever there is an auspicious ceremony in the kṣatriya king's palace, out of joy the king gives many things in charity. Cows decorated with golden ornaments are delivered to the brāhmaṇas and sages. Vasudeva wanted to perform a charitable ceremony to celebrate Kṛṣṇa's appearance, but because he was shackled within the walls of Kaṁsa's prison, this was not possible. Instead, within his mind he gave thousands of cows to the brāhmaṇas.

When Vasudeva was convinced that the newborn child was the Supreme Personality of Godhead Himself, he bowed down with folded hands and began to offer Him prayers. At that time Vasudeva was in the transcendental position, and he became completely free from all fear of Kaṁsa. The newborn baby was also flashing His effulgence within the room in which He appeared.

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Kaṁsa was so cruel that he did not listen to the pitiful prayers of his sister Devakī. He forcibly grabbed the newborn child to rebuke his sister and attempted to dash her on the stone mercilessly. This is a graphic example of a cruel demon who could sacrifice all relationships for the sake of personal gratification. But the child immediately slipped out of his hands, went up into the sky and appeared with eight arms as the younger sister of Viṣṇu. She was decorated with nice garments and flower garlands and ornaments; in her eight hands she held a bow, lance, arrows, sword, conchshell, disc, club and shield.

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Although Kṛṣṇa was the real son of Vasudeva and Devakī, because of Kaṁsa's atrocious activities Vasudeva could not enjoy the birth ceremony of his son. But Nanda Mahārāja, the foster father, celebrated the birth ceremony of Kṛṣṇa very joyfully. The next day, it was declared that a male child had been born to Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child's future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and nice garments; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family. Nanda Mahārāja distributed to the brāhmaṇas 200,000 cows, which were well decorated with cloth and ornaments. He gave the brāhmaṇas not only cows in charity but also hills of grain decorated with ornaments and golden-bordered cloth.

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In Kṛṣṇa's birth ceremony, all the assembled brāhmaṇas began to chant different kinds of Vedic mantras to invoke all good fortune for the child. There are different kinds of chanting, known as sūta, māgadha, vandīja and virudāvalī. Along with this chanting of mantras and songs, bugles and kettledrums are sounded outside the house. On this occasion, the joyous vibrations could be heard in all the pasturing grounds and all the houses. Within and outside of the houses there were varieties of artistic paintings, done with rice pulp, and scented water was sprinkled everywhere, even on the roads and streets. Ceilings and roofs were decorated with different kinds of flags, festoons and green leaves. The gates were made of green leaves and flowers. All the cows, bulls and calves were smeared with a mixture of oil and turmeric and painted with minerals like red oxide, yellow clay and manganese. They wore garlands of peacock feathers and were covered with nice colored cloths and gold necklaces.

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As the dust on the lotus flower exhibits the exquisite beauty of the flower, all the gopīs (cowherd women) applied the dust of kuṅkuma on their lotuslike faces. These beautiful gopīs took their different presentations and very soon reached the house of Mahārāja Nanda. Overburdened with their heavy hips and swollen breasts, the gopīs could not proceed very quickly toward the house of Nanda Mahārāja, but out of ecstatic love for Kṛṣṇa they proceeded as quickly as possible. Their ears were decorated with pearl rings, their necks with jeweled lockets, their lips and eyes with different kinds of lipstick and ointment, and their hands with nice golden bangles. As they were very hastily passing over the stone road, the flower garlands which were decorating their bodies fell to the ground, and it appeared that a shower of flowers was falling from the sky. From the movement of the different kinds of ornaments on their bodies, they were looking still more beautiful. In this way, they all reached the house of Nanda-Yaśodā and blessed the child: "Dear child, You live long just to protect us." While they were blessing child Kṛṣṇa in this way, they offered a mixture of turmeric powder, oil, yogurt, milk and water. They sprinkled this mixture not only on the body of child Kṛṣṇa but on all other persons who were present there. Also on that auspicious occasion, there were different bands of expert musicians playing.

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When Pūtanā was taking baby Kṛṣṇa on her lap, both Yaśodā and Rohiṇī were present, but because she was so beautifully dressed and showed motherly affection toward Kṛṣṇa, they did not forbid her. They could not understand that she was a sword within a decorated case. Pūtanā had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Kṛṣṇa very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon. In other words, Kṛṣṇa simultaneously sucked the milk from her breast and killed her by sucking out her life. Kṛṣṇa is so merciful that because the demon Pūtanā came to offer her breast milk to Him, He fulfilled her desire and accepted her activity as motherly. But to stop her from further nefarious activities, He immediately killed her. And because the demon was killed by Kṛṣṇa, she got liberation. As Kṛṣṇa pressed her breast extremely hard and sucked out her very breath, Pūtanā fell down on the ground, spread her arms and legs and began to cry, "Oh, child, leave me, leave me!" She was crying loudly and perspiring, and her whole body became wet.

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On this occasion, Mother Yaśodā arranged to distribute a large quantity of grain, and first-class cows decorated with golden ornaments were made ready to be given in charity to the learned, respectable brāhmaṇas. Yaśodā took her bath and dressed herself nicely, and taking child Kṛṣṇa, duly dressed and bathed, on her lap, she sat down to hear the Vedic hymns chanted by the brāhmaṇas. While mother Yaśodā was listening to the chanting of the Vedic hymns, the child appeared to be falling asleep, and therefore she very silently laid Him down on the bed. Being engaged in receiving all the friends, relatives and residents of Vṛndāvana on that holy occasion, she forgot to feed the child milk. He was crying, being hungry, but Mother Yaśodā could not hear Him cry because of the various noises. The child, however, became angry because He was hungry and His mother was not paying attention to Him. So He lifted His legs and began to kick His lotus feet just like an ordinary child. Baby Kṛṣṇa had been placed underneath a hand-driven cart, and while He was kicking His legs, He accidentally touched the wheel of the cart, and it collapsed.

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His playmates then threatened not to allow Him to play with them again. Kṛṣṇa became afraid, and instead of going back home, He went back again to play with the boys. At that time, Mother Yaśodā scolded the children and told Kṛṣṇa, “My dear Kṛṣṇa, do You think that You are a street boy? You have no home? Please come back to Your home! I see that Your body has become very dirty from playing since early morning. Now come home and take Your bath. Besides, today is Your birthday ceremony; therefore You should come back home and give cows in charity to the brāhmaṇas. Don’t You see how Your playmates are decorated with ornaments by their mothers? You should also be cleansed and decorated with nice dress and ornaments. Please, therefore, come back, take Your bath, dress Yourself nicely, and then again You may go on playing.”

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Once the Lord desired to go early in the morning with all His cowherd boyfriends to the forest, where they were to assemble together and take lunch. As soon as He got up from bed, He blew His buffalo-horn bugle and called all His friends together. Keeping the calves before them, they started for the forest in a great procession. In this way, Lord Kṛṣṇa assembled thousands of His boyfriends. They were each equipped with a stick, flute and horn, as well as a lunch bag, and each of them was taking care of thousands of calves. All the boys appeared very jolly and happy in that excursion. Each and every one of them, including Kṛṣṇa, was attentive to his personal calves as he herded them in the different places in the forest. The boys were fully decorated with various kinds of golden ornaments, yet out of sporting propensities they began to pick up flowers, leaves, twigs, peacock feathers and red clay from different places in the forest and further decorate themselves in different ways. While passing through the forest, one boy stole another boy's lunch package and passed it to a third. And when the boy whose lunch package was stolen came to know of it, he tried to take it back. But the boy who had it threw it to another boy. This sportive playing went on amongst the boys as childhood pastimes.

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All the boys dealt with their mothers as usual, and the mothers also, on the approach of evening, bathed their respective children, decorated them with tilaka and ornaments and gave them necessary food after the day's labor. The cows also, who had been away in the pasturing ground, returned in the evening and called their respective calves. The calves immediately came to their mothers, and the mothers began to lick the bodies of the calves. These relations of the cows and the gopīs with their calves and boys remained unchanged, although actually the original calves and boys were not there. Actually the cows' affection for their calves and the elder gopīs' affection for their boys causelessly increased. Their affection increased naturally, even though the calves and boys were not their offspring. Although the cows and elder gopīs of Vṛndāvana had greater affection for Kṛṣṇa than for their own offspring, after this incident their affection for their offspring increased unlimitedly, exactly as it did for Kṛṣṇa. For one year continuously, Kṛṣṇa Himself expanded as the calves and cowherd boys and was present in the pasturing ground.

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In order to convince Brahmā that all those calves and boys were not the original ones, the calves and boys who were playing with Kṛṣṇa transformed into Viṣṇu forms. Actually, the original ones were sleeping under the spell of Brahmā’s mystic power, but the present ones, seen by Brahmā, were all immediate expansions of Kṛṣṇa, or Viṣṇu. Viṣṇu is the expansion of Kṛṣṇa, so the Viṣṇu forms appeared before Brahmā. All the Viṣṇu forms were of bluish color and dressed in yellow garments; all of Them had four hands decorated with club, disc, lotus flower and conchshell. On Their heads were glittering golden helmets inlaid with jewels; They were bedecked with pearls and earrings and garlanded with beautiful flowers. On Their chests was the mark of Śrīvatsa, Their arms were decorated with armlets and other jewelry, and Their necks were just like conchshells. Their legs were decorated with bells, Their waists with golden belts, and Their fingers with jeweled rings. Brahmā also saw that upon the whole body of each Lord Viṣṇu, from the lotus feet up to the top of the head, fresh tulasī leaves and buds had been thrown. Another significant feature of the Viṣṇu forms was that all of Them were looking transcendentally beautiful. Their smiling resembled the moonshine, and Their glancing resembled the early rising of the sun. Just by Their glancing They showed Themselves to be the creators and maintainers of the modes of ignorance and passion. Viṣṇu represents the mode of goodness, Brahmā represents the mode of passion, and Lord Śiva represents the mode of ignorance. Therefore as the maintainer of everything in the cosmic manifestation, Viṣṇu is also the creator and maintainer of Brahmā and Lord Śiva.

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“Let me offer my respectful repeated obeisances unto the son of Mahārāja Nanda, who is standing before me with conchshell earrings and a peacock feather on His head. His face is beautiful; He is wearing a helmet and is garlanded by forest flowers, and He stands with a morsel of food in His hand. He is decorated with a cane, a buffalo-horn bugle and a flute. He stands before me with small lotus feet.

"My dear Lord, people may say that I am the master of all Vedic knowledge, and I am supposed to be the creator of this universe, but it has been proved now that I cannot understand You, who are present before me just like a child. You are playing with Your boyfriends and calves, which might imply that You do not even have sufficient education. You are appearing just like a village boy, carrying Your food in Your hand and searching for Your calves. And yet there is so much difference between Your body and mine that I cannot estimate the potency of Your body. As I have already stated in the Brahma-saṁhitā, Your body is not material."

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After finishing their lunch, Kṛṣṇa and His friends and calves began to return to their Vrajabhūmi homes. While passing, they enjoyed seeing the dead carcass of Aghāsura in the shape of a gigantic serpent. When Kṛṣṇa returned home to Vrajabhūmi, He was seen by all the inhabitants of Vṛndāvana. He was wearing a peacock feather in His helmet, which was also decorated with forest flowers. Kṛṣṇa was also garlanded with flowers and painted with different colored minerals collected from the caves of Govardhana Hill. Govardhana Hill is always famous for supplying natural red oxides, and Kṛṣṇa and His friends painted their bodies with them. Each of them had a bugle made of buffalo horn and a stick and a flute, and each called his respective calves by their particular names. The cowherd boys were so proud of Kṛṣṇa's wonderful activities that, while entering the village, they all sang His glories. All the gopīs in Vṛndāvana saw beautiful Kṛṣṇa entering the village. The boys composed nice songs describing how they were saved from being swallowed by the great serpent and how the serpent was killed. Some described Kṛṣṇa as the son of Yaśodā, and others as the son of Nanda Mahārāja. "He is so wonderful that He saved us from the clutches of the great serpent and killed him," they said. But little did they know that one year had passed since the killing of Aghāsura.

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When Kṛṣṇa and Balarāma entered the village of Vṛndāvana along with Their friends, They played Their flutes, and the boys praised Their uncommon activities in the forest. Their faces were decorated with tilaka and smeared with the dust raised by the cows, and Kṛṣṇa's head was decorated with a peacock feather. Both He and Balarāma played Their flutes, and the young gopīs were joyous to see Kṛṣṇa returning home. All the gopīs in Vṛndāvana remained very morose on account of Kṛṣṇa's absence. All day they were thinking of Kṛṣṇa in the forest or of Him herding cows in the pasture. When they saw Kṛṣṇa returning, all their anxieties were immediately relieved, and they began to look at His face the way drones hover over the honey of the lotus flower. When Kṛṣṇa entered the village, the young gopīs smiled and laughed. Kṛṣṇa, while playing the flute, enjoyed the beautiful smiling faces of the gopīs.

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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. But in spite of Kṛṣṇa's beautiful features, Kāliya felt great anger within his heart, and thus he grabbed Kṛṣṇa with his mighty coils.

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When Kṛṣṇa finally came out of Kāliya's lake, He was seen by all His friends and relatives on the bank of the Yamunā. He appeared before them nicely decorated, smeared all over with candana pulp, bedecked with valuable jewels and stones, and almost completely covered with gold. The inhabitants of Vṛndāvana, including the cowherd boys and men, the gopīs, Mother Yaśodā, Mahārāja Nanda and all the cows and calves, saw Kṛṣṇa coming from the Yamunā, and it was as though they had recovered their very life. When a person regains his life, naturally he becomes absorbed in pleasure and joyfulness. They each in turn pressed Kṛṣṇa to their chests, and thus they felt a great relief. Mother Yaśodā, Rohiṇī, Mahārāja Nanda and the cowherd men became so happy that as they embraced Kṛṣṇa they thought they had achieved their ultimate goal of life.

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Vṛndāvana is such a nice place. Flowers are always blooming, and there are even various kinds of decorated deer. Birds are chirping, peacocks are crowing and dancing, and bees are humming. The cuckoos there sing nicely in five kinds of tunes.

Kṛṣṇa, the reservoir of pleasure, blowing His flute, accompanied by His elder brother Balarāma and the other cowherd boys and the cows, entered the beautiful forest of Vṛndāvana to enjoy the atmosphere. They walked into the midst of newly grown leaves of trees whose flowers resembled peacock feathers. They were garlanded by those flowers and decorated with saffron chalk. Sometimes they were dancing and singing and sometimes wrestling with one another. While Kṛṣṇa danced, some of the cowherd boys sang and others played on flutes; some bugled on buffalo horns or clapped their hands, praising Kṛṣṇa, "Dear brother, You are dancing very nicely." Actually, all these boys were demigods descended from higher planets to assist Kṛṣṇa in His pastimes. The demigods garbed in the dress of the cowherd boys were encouraging Kṛṣṇa in His dancing, just as one artist encourages another with praise. Up to that time, neither Balarāma nor Kṛṣṇa had undergone the haircutting ceremony; therefore Their hair was clustered like crows' feathers.

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In order to avoid the company of Kṛṣṇa, Pralambāsura carried Balarāma far away. The demon was undoubtedly very strong and powerful, but he was carrying Balarāma, who is compared to a mountain; therefore he began to feel the burden, and thus he assumed his real form. When he appeared in his real feature, he was decorated with a golden helmet and earrings and looked just like a cloud with lightning carrying the moon. Balarāma observed the demon's body expanding up to the limits of the clouds, his eyes dazzling like blazing fire and his mouth flashing with sharpened teeth. At first, Balarāma was surprised by the demon's appearance, and He began to wonder, "How is it that all of a sudden this carrier has changed in every way?" But with a clear mind He could quickly understand that He was being carried away from His friends by a demon who intended to kill Him. Immediately He struck the head of the demon with His strong fist, just as the King of the heavenly planets strikes a mountain with his thunderbolt. Stricken by the fist of Balarāma, the demon fell down dead, just like a snake with a smashed head, and blood poured from his mouth. When the demon fell, he made a tremendous sound, and it sounded as if a great hill were falling upon being struck by the thunderbolt of King Indra. All the boys then rushed to the spot. Astonished by the ghastly scene, they began to praise Balarāma with the words "Well done! Well done!"

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Vṛndāvana forest improved from the rains and was replete with ripened dates, mangoes, blackberries and other fruits. Lord Kṛṣṇa, the Supreme Personality of Godhead, along with His boyfriends and Lord Balarāma, entered the forest to enjoy the new seasonal atmosphere. The cows, being fed by new grasses, became very healthy, and their milk bags were all very full. When Lord Kṛṣṇa called them by name, they immediately came to Him out of affection, and in their joyful condition the milk flowed from their bags. Lord Kṛṣṇa was very much pleased when passing through the Vṛndāvana forest by the site of Govardhana Hill. On the bank of the Yamunā He saw all the trees decorated with beehives pouring honey. There were many waterfalls on Govardhana Hill, and their flowing made a nice sound. Kṛṣṇa heard them as He looked into the caves of the hill. When the rainy season was not ended completely but was gradually turning to autumn, sometimes, especially when there was rainfall within the forest, Kṛṣṇa and His companions would sit under a tree or within the caves of Govardhana Hill and enjoy eating the ripened fruits and talking with great pleasure.

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At that time Kṛṣṇa entered the forest of Vṛndāvana with the cows and cowherd boys. Kṛṣṇa was very much pleased with the atmosphere of the forest, where flowers bloomed and bees and drones hummed very jubilantly. While the birds, trees and plants were all looking very happy, Kṛṣṇa, tending the cows and accompanied by Śrī Balarāma and the cowherd boys, began to vibrate His transcendental flute. After hearing the vibration of the flute of Kṛṣṇa, the gopīs in Vṛndāvana remembered Him and began to talk amongst themselves about how nicely Kṛṣṇa was playing His flute. When the gopīs were describing the sweet vibration of Kṛṣṇa's flute, they also remembered their pastimes with Him; thus their minds became disturbed, and they were unable to describe completely the beautiful vibration. While discussing the transcendental vibration, they remembered also how Kṛṣṇa dressed, decorated with a peacock feather on His head, just like a dancing actor, and with blue flowers pushed over His ear. His garment glowed yellow-gold, and He was garlanded with a Vaijayantī necklace. Dressed in such an attractive way, Kṛṣṇa filled up the holes of His flute with the nectar emanating from His lips. So they remembered Him, entering the forest of Vṛndāvana, which is always glorified by the footprints of Kṛṣṇa and His companions.

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Carrying out Kṛṣṇa's order, the boys immediately went to the wives of the brāhmaṇas. They found the wives sitting inside the brāhmaṇas' house. They were very beautifully decorated with ornaments. After offering them all respectful obeisances, the boys said, "Dear mothers, please accept our humble obeisances and hear our statement. May we inform you that Lord Kṛṣṇa and Balarāma are nearby. They have come here with the cows, and you may know also that we have come here under Their instructions. All of us are very hungry; therefore, we have come to you for some food. Please give us something to eat for Kṛṣṇa, Balarāma and ourselves."

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The brāhmaṇas' wives saw Kṛṣṇa with a blackish complexion, wearing a garment that glittered like gold. He wore a nice garland of forest flowers and a peacock feather on His head. He was also painted with the minerals found in Vṛndāvana, and He looked exactly like a dancing actor on a theatrical stage. They saw Him resting one hand on the shoulder of His friend, and in His other hand He was holding a lotus flower. His ears were decorated with lilies, He wore marks of tilaka, and He was smiling charmingly. With their very eyes the wives of the brāhmaṇas saw the Supreme Personality of Godhead, of whom they had heard so much, who was so dear to them, and in whom their minds were always absorbed. Now they saw Him eye to eye and face to face, and Kṛṣṇa entered within their hearts through their eyes.

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Mahārāja Nanda finally relented. The cowherd men then inquired from Kṛṣṇa how He wanted the yajña performed, and Kṛṣṇa gave them the following directions. "Prepare very nice foods of all descriptions from the grain and ghee collected for the yajña. Prepare rice, dāl, then halavā, pakorā, purī and all kinds of milk preparations, such as sweet rice, rabrī, sweetballs, sandeśa, rasagullā and laḍḍu, and invite the learned brāhmaṇas who can chant the Vedic hymns and offer oblations to the fire. The brāhmaṇas should be given all kinds of grain in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brāhmaṇas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the caṇḍālas, or the fifth class of men, who are considered untouchable, they also may be given sumptuous prasādam. After nice grasses have been given to the cows, the sacrifice known as Govardhana-pūjā may immediately begin. This sacrifice will very much satisfy Me."

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The Supreme Personality of Godhead, Kṛṣṇa, thus advised the cowherd men to stop the Indra-yajña and begin the Govardhana-pūjā in order to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Mahārāja, accepted Kṛṣṇa's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana-pūjā, people in Vṛndāvana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasādam. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopīs dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Kṛṣṇa's pastimes. The brāhmaṇas, assembled there to act as priests for Govardhana-pūjā, offered their blessings to the cowherd men and their wives, the gopīs.

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From the Vedic literature it appears that when a theatrical actor dances among many dancing girls, the group dance is called a rāsa dance. When Kṛṣṇa saw the full-moon night of the śarat season, decorated with various seasonal flowers—especially the mallikā flowers, which are very fragrant—He remembered the gopīs' prayers to Goddess Kātyāyanī, wherein they prayed for Kṛṣṇa to be their husband. He thought that the full-moon night of the śarat season was just suitable for a nice dance. So their desire to have Kṛṣṇa as their husband would then be fulfilled.

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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 kuṅkuma. When a husband long separated from his wife returns home, he decorates the face of his wife with red kuṅkuma. This long-expected moonrise of the śarat season was thus smearing the eastern sky.

The appearance of the moon increased Kṛṣṇa's desire to dance with the gopīs. The forests were filled with fragrant flowers. The atmosphere was cooling and festive. When Lord Kṛṣṇa began to blow His flute, the gopīs all over Vṛndāvana 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 gopīs were by nature very much attracted to Kṛṣṇa's beauty, and when they heard the vibration of His flute, they became apparently lustful to satisfy the senses of Kṛṣṇa.

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Immediately upon hearing the vibration of the flute, they all left their respective engagements and proceeded to the spot where Kṛṣṇa was standing. While they ran very swiftly, their earrings swung back and forth. They all rushed toward the place known as Vaṁśīvaṭa. Some of them were engaged in milking cows, but they left their milking business half finished and immediately went to Kṛṣṇa. 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 spilled—she immediately left to go see Kṛṣṇa. 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 Kṛṣṇa 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 Kṛṣṇa, but unfortunately they could not finish their cosmetic decorations or put on their clothes in the right way because of their anxiety to meet Kṛṣṇa 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.

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When Kṛṣṇa spoke in such a discouraging way to the gopīs, they became very sad, for they thought that their desire to enjoy the rāsa dance with Kṛṣṇa would be frustrated. Thus they became full of anxiety. Out of great sadness, the gopīs began to breathe very heavily. Instead of looking at Kṛṣṇa 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 kuṅkuma on their breasts and fell to the ground. They could not say anything to Kṛṣṇa but simply stood there silently. By their silence they expressed that their hearts were grievously wounded.

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“Dear Kṛṣṇa, 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 parakīya-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 puruṣa-bhūṣaṇa, or the male ornament, then all our desires and bodily decorations are complete.

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Upon hearing the anxious plea of the gopīs, the Supreme Personality of Godhead smiled, and being very kind to the gopīs, the Lord, although self-sufficient, began to embrace them and kiss them as they desired. When Kṛṣṇa, smiling, looked at the faces of the gopīs, 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 gopīs and decorated with a flower garland of many colors, began to wander within the Vṛndāvana forest, sometimes singing to Himself and sometimes singing with the gopīs. In this way the Lord and the gopīs reached the cool, sandy bank of the Yamunā, where there were lilies and lotus flowers. In such a transcendental atmosphere, the gopīs and Kṛṣṇa began to enjoy one another. While they were walking on the bank of the Yamunā, Kṛṣṇa would sometimes put His arms around a gopī’s head, breast or waist. Pinching one another and joking and looking at one another, they enjoyed. When Kṛṣṇa touched the bodies of the gopīs, their lust to embrace Him increased. They all enjoyed these pastimes. Thus the gopīs were blessed with all mercy by the Supreme Personality of Godhead, for they enjoyed His company without a tinge of mundane sex life.

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The gopīs who were gathered there had almost all been followers of the Vedas. In their previous births, during Lord Rāmacandra's advent, they had been Vedic scholars who desired the association of Lord Rāmacandra in conjugal love. Rāmacandra had given them the benediction that they would be present for the advent of Lord Kṛṣṇa and He would fulfill their desires. During Kṛṣṇa's advent, the Vedic scholars took birth in the shape of the gopīs in Vṛndāvana; as young gopīs, they got the association of Kṛṣṇa in fulfillment of their previous birth's desire. The ultimate goal of their perfect desire was attained, and they were so joyous that they had nothing further to desire. This is confirmed in the Bhagavad-gītā: if one attains the Supreme Personality of Godhead, then he has no desire for anything. When the gopīs had Kṛṣṇa in their company, not only all their grief but their lamenting in the absence of Kṛṣṇa was relieved. They felt they had no desire to be fulfilled. Fully satisfied in the company of Kṛṣṇa, they spread their cloths on the ground. These garments were made of fine linen and smeared with the red kuṅkuma which decorated their breasts. With great care they spread a sitting place for Kṛṣṇa. Kṛṣṇa was their life and soul, and they created a very comfortable seat for Him.

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As the gopīs and Kṛṣṇa danced together, a very blissful musical sound was produced from the tinkling of their bells, ornaments and bangles. It appeared that Kṛṣṇa was a greenish sapphire locket in the midst of a golden necklace decorated with valuable stones. While Kṛṣṇa and the gopīs danced, they displayed extraordinary bodily features. The movements of their legs, their placing their hands on one another, the movements of their eyebrows, their smiling, the movements of the gopīs' breasts, clothes and earrings, their cheeks, their hair with flowers—as Kṛṣṇa and the gopīs sang and danced these combined to appear like clouds, thunder, snow and lightning. Kṛṣṇa's bodily features appeared just like a group of clouds, the gopīs' songs were like thunder, their beauty appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces appeared like falling snow. In this way, the gopīs and Kṛṣṇa fully engaged in dancing.

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The gopīs became tired after long singing and dancing. Kṛṣṇa was dancing beside them, and to alleviate their fatigue they took Śrī Kṛṣṇa's hand and placed it on their raised breasts. Kṛṣṇa's hand, as well as the breasts of the gopīs, are eternally auspicious; therefore when they combined, both of them became spiritually enhanced. The gopīs so enjoyed the company of Kṛṣṇa, the husband of the goddess of fortune, that they forgot that they had any other husbands in the world, and upon being embraced by the arms of Kṛṣṇa and dancing and singing with Him, they forgot everything. Śrīmad-Bhāgavatam thus describes the beauty of the gopīs while they were rāsa dancing with Kṛṣṇa. There were lotus flowers over both their ears, and their faces were decorated with sandalwood pulp. They wore tilaka, and there were drops of perspiration on their smiling mouths. From their feet came the tinkling sound of ankle bells and bangles. The flowers within their hair were falling to the lotus feet of Kṛṣṇa, and He was very satisfied.

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According to the Vedic system, charity is given to the brāhmaṇas. It is stated in the Vedic śāstras that only the brāhmaṇas and the sannyāsīs can accept charity. The cowherd men from Vṛndāvana gave the brāhmaṇas cows decorated with golden ornaments and beautiful garlands. The brāhmaṇas are given charity because they are not engaged in any business profession. They are supposed to be engaged in brahminical occupations, as described in the Bhagavad-gītā—namely, they must be very learned and must perform austerity and penances. Not only must they themselves be learned, but they must also teach others. Brāhmaṇas are not meant to be brāhmaṇas alone: they should create other brāhmaṇas also. If a man is found who agrees to become a brāhmaṇa's disciple, he is also given the chance to become a brāhmaṇa. The brāhmaṇa is always engaged in the worship of Lord Viṣṇu. Therefore the brāhmaṇas are eligible to accept all kinds of charity. But if the brāhmaṇas receive excess charity, they are to distribute it for the service of Viṣṇu. In the Vedic scriptures, therefore, one is recommended to give charity to the brāhmaṇas, and by so doing one pleases Lord Viṣṇu and all the demigods.

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After this incident, on a very pleasant night Kṛṣṇa and His elder brother, Balarāma, who are inconceivably powerful, went into the forest of Vṛndāvana. They were accompanied by the damsels of Vrajabhūmi, and They began to enjoy their company. The young damsels of Vraja were very nicely dressed and anointed with pulp of sandalwood and decorated with flowers. The moon was shining in the sky, surrounded by glittering stars. The breeze was blowing, bearing the aroma of mallikā flowers, and the bumblebees were mad after the aroma. Taking advantage of the pleasing atmosphere, Kṛṣṇa and Balarāma began to sing very melodiously. The damsels became so absorbed in Their rhythmical song that they almost forgot themselves; their hair loosened, their clothes slackened, and their garlands began to fall to the ground.

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Another gopī said, “My dear friends, not only living animals but even inanimate objects like the rivers and lakes of Vṛndāvana also become stunned when Kṛṣṇa passes with peacock feathers on His head and His body smeared with the minerals of Vṛndāvana. With leaves and flowers decorating His body, He looks like some hero. When He plays on His flute and calls the cows with Balarāma, the river Yamunā stops flowing and waits for the air to carry dust from His lotus feet. But the river Yamunā is unfortunate like us; it does not get Kṛṣṇa's mercy. The river simply remains stunned, stopping its waves, just as we also stop crying for Kṛṣṇa in expectation.” In the absence of Kṛṣṇa the gopīs were constantly shedding tears, but sometimes, when they expected that Kṛṣṇa was coming, they would stop crying. But when they saw that Kṛṣṇa was not coming, then again they would become frustrated and begin to cry.

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When Kṛṣṇa walked on the bank of the Yamunā, He was seen nicely decorated with tilaka on His face. He was garlanded with different kinds of forest flowers, and His body was smeared with the pulp of sandalwood and tulasī leaves. The bumblebees became mad after the fragrance and sweetness of the atmosphere and began to hum. Being pleased by the humming sound of the bees, Kṛṣṇa would play His flute, and together the sounds became so sweet to hear that aquatic birds like cranes, swans and ducks were charmed. Instead of swimming or flying, they became stunned. They closed their eyes and entered a trance of meditation in worship of Kṛṣṇa.

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Another gopī told Mother Yaśodā, “My dear mother, when your son returns home, He decorates Himself with the buds of the kunda flower, and just to enlighten and gladden His friends, He blows His flute. The breeze blowing from the south creates a pleasing atmosphere because it is fragrant and very cool. Minor demigods like the Gandharvas and Siddhas take advantage of this atmosphere and offer prayers to your son by sounding their bugles and drums. Kṛṣṇa is very kind to the inhabitants of Vrajabhūmi, Vṛndāvana, and when He returns with His cows and friends, He is remembered as the lifter of Govardhana Hill. Taking advantage of this opportunity, the most exalted demigods like Lord Brahmā and Lord Śiva come down to offer their evening prayers, and they accompany the cowherd boys in glorifying the qualities of Kṛṣṇa.

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Akrūra also considered the necessity of the transcendental pastimes of the Lord. He thought that the transcendental activities, instructions, qualities and pastimes of Kṛṣṇa are all for the good fortune of people in general. The people can remain constantly in Kṛṣṇa consciousness by discussing the Lord's transcendental form, qualities, pastimes and paraphernalia. By doing so, the whole universe can actually live auspiciously and advance peacefully. But without Kṛṣṇa consciousness, civilization is but a decorated dead body. A dead body may be decorated very nicely, but without consciousness such decorations are useless. Human society without Kṛṣṇa consciousness is useless and lifeless.

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In other words, after returning to the Yamunā, Akrūra saw Balarāma turned into Śeṣa Nāga and Kṛṣṇa turned into Mahā-Viṣṇu. He saw the four-handed Supreme Personality of Godhead, smiling very beautifully. The Lord was very pleasing to all and was looking toward everyone with a merciful glance. He appeared beautiful with His raised nose, broad forehead, attractive ears and reddish lips. His arms, reaching to the knees, were very strongly built. His shoulders were high, His chest was very broad, and His neck was shaped like a conchshell. His navel was very deep, and His abdomen was marked with three lines. His hips were broad and big, resembling those of a woman, and His thighs resembled the trunks of elephants. The other parts of His legs, the joints and lower extremities, were all very beautiful, the nails of His feet were dazzling, and His toes were as beautiful as the petals of the lotus flower. His helmet was decorated with very valuable jewels. There was a nice belt around His waist, and He wore a sacred thread across His broad chest. Bangles were on His hands, and armlets on the upper portion of His arms. He wore bells on His ankles. He possessed dazzling beauty, and His palms were like lotus flowers. He was further beautified by the different emblems of the viṣṇu-mūrti—the conchshell, club, disc and lotus flower—which He held in His four hands. His chest was marked with the particular signs of Viṣṇu, and He wore fresh flower garlands. All in all, He was very beautiful to look at.

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"There are also devotees, known as bhāgavatas, who worship You as the Supreme Personality of Godhead. After being properly initiated in the method of Pañcarātra, they decorate their bodies with tilaka and engage in worshiping Your different forms of viṣṇu-mūrti. There are others also, known as Śaivites, followers of different ācāryas, who worship You in the form of Lord Śiva."

It is stated in the Bhagavad-gītā that worship of demigods is also indirectly worship of the Supreme Lord. But such worship is not orthodox, because the worshipable Lord is the Supreme Personality of Godhead, Nārāyaṇa. Demigods such as Brahmā and Śiva are incarnations of the material qualities, which are also emanations from the body of Nārāyaṇa. Actually, there was no one existing before the creation except Nārāyaṇa, the Supreme Personality of Godhead. The worship of a demigod is not on the same level as worship of Nārāyaṇa.

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After Akrūra's departure, Lord Kṛṣṇa, Balarāma and the cowherd boys entered Mathurā to see the city. They observed that the gate of Mathurā was made of first-class marble, very well constructed, and that the doors were made of pure gold. There were gorgeous orchards and gardens all around, and the whole city was encircled by canals so that no enemy could enter very easily. They saw that all the crossroads were decorated with gold and that there were copper and brass storehouses for stocking grain. And there were many rich men's houses, all appearing symmetrical, as if constructed by one engineer. The houses were decorated with costly jewels, and each and every house had nice compounds of trees bearing fruits and flowers. The corridors and verandas of the houses were decorated with silk cloth and embroidery work in jewels and pearls. In front of the balcony windows were pigeons and peacocks walking and cooing. All the grain dealers' shops within the city were decorated with different kinds of flowers and garlands, newly grown grass and pleasing flowers like narcissus and roses. The entrance doors of the houses were decorated with waterpots filled with water. A mixture of water, yogurt, sandalwood pulp and flowers was sprinkled all around the doors, which were also decorated with burning lamps of different sizes. Over all the doors were decorations of fresh mango leaves and silk festoons.

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When the news spread that Kṛṣṇa, Balarāma and the cowherd boys were within Mathurā City, all the inhabitants gathered, and the ladies and girls immediately went up to the roofs of the houses to see Them. They had been awaiting the arrival of Kṛṣṇa and Balarāma with great anxiety, and in their extreme eagerness to see Kṛṣṇa and Balarāma, the ladies did not dress themselves very properly. Some of them placed their clothes in the wrong place. Some anointed their eyes on one side only, and some wore ankle bells only on one leg or wore only one earring. Thus in great haste, not even decorated properly, they went to see Kṛṣṇa from the roofs. Some of them had been taking their lunch, but as soon as they heard that Kṛṣṇa and Balarāma were in the city, they left their eating and ran to the roofs. Some of them were in the bathroom taking their baths, but without properly finishing their baths, they went to see Kṛṣṇa and Balarāma. Some were engaged in feeding their children breast milk, but they put their babies aside and went to see Kṛṣṇa and Balarāma. Passing by very slowly and smiling, Lord Kṛṣṇa immediately stole their hearts. He who is the husband of the goddess of fortune passed through the street like an elephant. For a very long time the women of Mathurā had heard about Kṛṣṇa and Balarāma and Their uncommon characteristics, and they were very much attracted and eager to see Them.

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The wrestling arena was nicely cleansed and decorated with flags, festoons and flowers, and the match was announced by the beating of kettledrums. The platform appeared very beautiful due to streamers and flags. Different types of galleries were arranged for respectable persons—kings, brāhmaṇas and kṣatriyas. The various kings had reserved thrones, and others had arranged seats also. Kaṁsa finally arrived, accompanied by various ministers and secretaries, and he sat on the raised platform especially meant for him. Unfortunately, although he was sitting in the center of all his governing executive heads, his heart was palpitating in fear of death. Cruel death evidently does not care even for a person as powerful as Kaṁsa. When death comes, it does not care for anyone's exalted position.

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When everything was complete, the wrestlers who were to exhibit their skills before the assembly walked into the arena. They were decorated with nice ornaments and dress. Some of the famous wrestlers were Cāṇūra, Muṣṭika, Śala, Kūṭa and Tośala. Being enlivened by the musical concert, they passed through with great alacrity. All the respectable cowherd men who came from Vṛndāvana, headed by Nanda, were also welcomed by Kaṁsa. After presenting Kaṁsa with the milk products they had brought with them, the cowherd men also took their respective seats by the side of the King, on a platform especially meant for them.

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After this, Kṛṣṇa went in front of the elephant and gave it a strong slap. He then slipped away from the elephant's view and ran to its back. Then, falling down on the ground, Kṛṣṇa placed Himself in front of the elephant's two legs and caused it to trip and fall. Kṛṣṇa immediately got up, but the elephant, thinking that He was still lying down, tried to push an ivory tusk through the body of Kṛṣṇa by forcibly stabbing it into the ground. Although the elephant was harassed and angry, the caretaker riding on its head tried to provoke it further. The elephant then rushed madly toward Kṛṣṇa. As soon as it came within reach, Kṛṣṇa caught hold of the trunk and pulled the elephant down. When the elephant and caretaker fell, Kṛṣṇa jumped up on the elephant, broke off one of its tusks, and with it killed the elephant and the caretaker also. After killing the elephant, Kṛṣṇa took the ivory tusk on His shoulder. Decorated with drops of perspiration and sprinkled with the blood of the elephant, He looked very beautiful, and thus He proceeded toward the wrestling arena. Lord Balarāma took the other tusk of the elephant on His shoulder. Accompanied by Their cowherd boyfriends, They entered the arena.

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Another lady in the assembly addressed her friend, "Dear friend, just imagine how fortunate is the land of Vṛndāvana, where the Supreme Personality of Godhead Himself is present, always decorated with flower garlands and engaged in tending cows along with His brother, Lord Balarāma. He is always accompanied by His cowherd boyfriends, and He plays His transcendental flute. The residents of Vṛndāvana are fortunate to be able to constantly see the lotus feet of Kṛṣṇa and Balarāma, which are worshiped by great demigods like Lord Śiva and by the goddess of fortune. We cannot estimate how many pious activities were executed by the damsels of Vrajabhūmi so that they were able to enjoy the Supreme Personality of Godhead by looking upon the unparalleled beauty of His transcendental body. The beauty of the Lord is beyond compare. No one is higher than or equal to Him in beauty of complexion or bodily luster. Kṛṣṇa and Balarāma are the reservoir of all kinds of opulence—namely wealth, strength, beauty, fame, knowledge and renunciation. The gopīs are so fortunate that they can see and think of Kṛṣṇa twenty-four hours a day, beginning from their milking the cows or husking the paddy or churning the butter in the morning. While engaged in cleaning their houses and washing their floors, they are always absorbed in thought of Kṛṣṇa."

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After this, Vasudeva had his sons initiated by sacred thread as the token of second birth, which is essential for the higher castes of human society. Vasudeva called for his family priest and learned brāhmaṇas, and the sacred thread ceremony of Kṛṣṇa and Balarāma was duly performed. During this ceremony, Vasudeva gave various ornaments in charity to the brāhmaṇas and endowed them with cows decorated with silken cloths and golden ornaments. Then Vasudeva remembered the cows he had wanted to give in charity to the brāhmaṇas after the birth of Kṛṣṇa and Balarāma. But being imprisoned by Kaṁsa at that time, Vasudeva had been able to do so only within his mind, for Kaṁsa had stolen all his cows. With the death of Kaṁsa his cows were released, and now Vasudeva gave the actual cows to the brāhmaṇas. Then Balarāma and Kṛṣṇa were duly initiated with the sacred thread ceremony, and They repeated the chanting of the Gāyatrī mantra. The Gāyatrī mantra is offered to disciples after the sacred thread ceremony, and Balarāma and Kṛṣṇa properly discharged the duties of chanting this mantra. Anyone who executes the chanting of this mantra has to abide by certain principles and vows.

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They learned how to dance to the rhythm of melody and different songs. They learned how to write dramas, and They learned the various types of painting, from simple village arts up to the highest perfectional stage. They also learned how to paint tilaka on the face by making different kinds of dots on the forehead and cheeks. Then They learned the art of making paintings on the floor with a liquid paste of rice and flour; such paintings are very popular at auspicious ceremonies performed at household affairs or in the temple. They learned how to make a resting place with flowers and how to decorate clothing and limbs with colorful paintings. They also learned how to set valuable jewels in ornaments. They learned the art of ringing waterpots. Waterpots are filled with water to a certain measurement so that as one beats on the pots, different tones are produced, and when the pots are beaten together they produce a melodious sound. They also learned how to splash water in the rivers or lakes while taking a bath among friends. They learned how to decorate with flowers. This art of decorating can still be seen in various temples of Vṛndāvana during the summer season. It is called phulla-bāḍi. The dais, the throne, the walls and the ceiling are all fully decorated, and a small, aromatic fountain of flowers is fixed in the center. Because of these floral decorations, the people, fatigued from the heat of the summer, become refreshed.

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Kṛṣṇa and Balarāma learned the art of dressing hair in various styles and fixing a helmet in different positions on the head. They also learned how to set up a theatrical stage, how to decorate dramatic actors with costumes and with flower ornaments over the ear, and how to sprinkle sandalwood pulp and water to produce a nice fragrance. They also learned the art of performing magical feats. Within the magical field there is an art called bahu-rūpī, by which a person dresses himself in such a way that when he approaches a friend he cannot be recognized. Kṛṣṇa and Balarāma also learned how to make various syrups and beverages required at various times, having various tastes and intoxicating effects. They also learned different types of sewing and embroidery work, as well as how to manipulate thin threads for dancing puppets. This art includes how to string wires on musical instruments, such as the vīṇā, sitar, esarāja and tamboura, to produce melodious sounds. Then They learned how to make and solve riddles. They learned the art of how even a dull student can very quickly learn the alphabet and read books. Then They learned how to rehearse and act out a drama. They also studied the art of solving crossword puzzles, filling up the missing spaces and making complete words.

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Requested by Lord Kṛṣṇa, Uddhava immediately left on his chariot and carried the message to Gokula. He approached Vṛndāvana at sunset, when the cows were returning home from the pasturing ground. Uddhava and his chariot were covered by the dust raised by the hooves of the cows. He saw bulls running after cows for mating; other cows, with overladen milk bags, were running after their calves to feed them with milk. Uddhava saw that the entire land of Vṛndāvana was filled with white cows and their calves, running here and there all over Gokula, and he could hear the sound of milking. Every residential house in Vṛndāvana was decorated for the worship of the sun-god and the fire-god and for the reception of guests, cows, brāhmaṇas and demigods. Every home was sanctified by lights and incense. All over Vṛndāvana there were nice gardens filled with flowers and the sounds of humming bees and singing birds. The lakes were filled with lotus flowers and with ducks and swans.

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All the gopīs were solaced by the instructions of Uddhava, and they requested him to stay in Vṛndāvana for a few days more. Uddhava agreed to their proposal and stayed with them not only for a few days but for a few months. He always kept them engaged in thinking of the transcendental message of Kṛṣṇa and His pastimes, and the gopīs felt as if they were experiencing direct association with Kṛṣṇa. While Uddhava remained in Vṛndāvana, the inhabitants enjoyed his association. As they discussed the activities of Kṛṣṇa, the days passed just like moments. Vṛndāvana's natural atmosphere, with the presence of the river Yamunā, its nice orchards of trees decorated with various fruits, Govardhana Hill, caves, blooming flowers—all combined to inspire Uddhava to narrate Kṛṣṇa's pastimes. The inhabitants enjoyed Uddhava's association in the same way that they enjoyed the association of Kṛṣṇa.

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To fulfill His promise, Kṛṣṇa, along with Uddhava, went to the house of Kubjā, who was very eager to get Kṛṣṇa for the satisfaction of her lusty desires. When Kṛṣṇa reached her house, He saw that it was completely decorated in a way to excite the lusty desires of a man. This suggests that there were many nude pictures, on top of which were canopies and flags embroidered with pearl necklaces, along with comfortable beds and cushioned chairs. The rooms were provided with flower garlands and were nicely scented with incense and sprinkled with scented water. And the rooms were illuminated by nice lamps.

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As one usually does in such situations, Kṛṣṇa entered the bedroom of Kubjā without wasting time. In the meantime, Kubjā took her bath and smeared her body with sandalwood pulp. She dressed herself with nice garments, valuable jewelry, ornaments and flower garlands. After chewing betel nut and other intoxicating eatables and spraying herself with scents, she appeared before Kṛṣṇa. Her smiling glance and moving eyebrows were full of feminine bashfulness as she stood gracefully before Lord Kṛṣṇa, who is known as Mādhava, the husband of the goddess of fortune. When Kṛṣṇa saw Kubjā hesitating to come before Him, He immediately caught hold of her hand, which was decorated with bangles. With great affection, He dragged her near Him and made her sit by His side. Simply by having previously supplied pulp of sandalwood to the Supreme Lord, Kṛṣṇa, Kubjā became free from all sinful reactions and eligible to enjoy with Him. She then took Kṛṣṇa's lotus feet and placed them on her breasts, which were burning with the blazing fire of lust. By smelling the fragrance of Kṛṣṇa's lotus feet, she was immediately relieved of all lusty desires. She was thus allowed to embrace Kṛṣṇa with her arms and mitigate her long-cherished desire to have Him as a visitor in her house.

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When Lord Kṛṣṇa entered the city after the victory, many bugles, conches and kettledrums sounded, and the vibrations of various musical instruments like bherīs, tūryas, vīṇās, flutes and mṛdaṅgas all joined together to make a beautiful reception. While Kṛṣṇa was entering, the whole city was cleansed, all the different streets and roads were sprinkled with water, and the inhabitants, being joyous, decorated their respective houses and shops with flags and festoons. The brāhmaṇas chanted Vedic mantras at numerous places. The people constructed road crossings and gates at entrances to lanes and streets. When Lord Kṛṣṇa was entering the nicely decorated city of Mathurā in a festive attitude, the ladies and girls of Mathurā prepared different kinds of flower garlands to make the ceremony most auspicious. In accordance with the Vedic custom, they took yogurt mixed with fresh green grass and strewed it here and there to make the victory jubilation even more auspicious. As Kṛṣṇa passed through the street, all the ladies and women regarded Him with eyes bright with great affection. Kṛṣṇa and Balarāma carried various kinds of ornaments, jewels and other booty carefully collected from the battlefield and presented it all to King Ugrasena. Kṛṣṇa thus offered His respect to His grandfather because Ugrasena was at that time the crowned king of the Yadu dynasty.

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“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. This beautiful body may be recognized as a royal body while in the living condition, but after death the body of even a king is eaten by an animal and therefore turned into stool or is cremated in a crematorium and turned into ashes or is put into an earthly grave, where different kinds of worms and insects are produced of it.

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King Bhīṣmaka was not enthusiastic about handing his daughter over to Śiśupāla, but he was obliged to accept the marriage settlement due to his affectionate attachment for his eldest son, who had negotiated it. As a matter of duty, the King was decorating the city for the marriage ceremony and acting in great earnestness to make it very successful. Water was sprinkled all over the streets, and the city was cleansed very nicely. Since India is situated in the tropical zone, the atmosphere is always dry. Dust always accumulates on the streets and roads, so they must be sprinkled with water at least once a day, and in big cities like Calcutta twice a day. The roads of Kuṇḍina were arrayed with colored flags and festoons, and gates were constructed at particular crossings. The whole city was decorated very nicely. The beauty of the city was enhanced by the inhabitants, both men and women, who were dressed in fresh, washed clothes and decorated with sandalwood pulp, pearl necklaces and flower garlands. Incense burned everywhere, and fragrances like aguru scented the air. Priests and brāhmaṇas were sumptuously fed and, according to ritualistic ceremony, were given sufficient wealth and cows in charity. In this way, they were engaged in chanting Vedic hymns.

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King Bhīṣmaka was experienced in dealing with brāhmaṇas and priests when such ceremonies were held. He specifically honored the brāhmaṇas by giving them large quantities of gold and silver, grain mixed with molasses, and cows decorated with cloth and ornaments. Damaghoṣa, Śiśupāla's father, executed all kinds of ritualistic performances to invoke good fortune for his son. Śiśupāla's father was known as Damaghoṣa due to his superior ability to cut down unregulated citizens. Dama means curbing down, and ghoṣa means famous; so he was famous for controlling the citizens. Damaghoṣa thought that if Kṛṣṇa came to disturb the marriage ceremony, he would certainly cut Him down with his military power. Therefore, after performing the various auspicious ceremonies, Damaghoṣa gathered his military divisions. He took many elephants garlanded with golden necklaces, and many similarly decorated chariots and horses. It appeared that Damaghoṣa, along with his son and other companions, was going to Kuṇḍina not exactly to get Śiśupāla married but mainly to fight.

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Ordinary people pray to Goddess Durgā for material wealth, fame, profit, strength and so on; Rukmiṇī, however, desired to have Kṛṣṇa for her husband and therefore prayed that the deity be pleased with her and bless her with that benediction. Since she desired only Kṛṣṇa, her worship of the demigods is not condemned. While Rukmiṇī was praying, she presented a variety of items before the deity, chief of which were water, different kinds of flames, incense, garments, garlands and various foods prepared with ghee, such as purīs and kachoris. She also offered fruits, sugarcane, betel nuts and spices. With great devotion, Rukmiṇī offered them to the deity according to the regulative principles, directed by the old brāhmaṇa ladies. After this ritualistic ceremony, the ladies offered the remnants of the food to Rukmiṇī as prasādam, which she accepted with great respect. Then Rukmiṇī offered her obeisances to the ladies and to Goddess Durgā. After the business of deity worship was finished, Rukmiṇī caught hold of the hand of one of her girlfriends in her own hand, which was decorated with a jeweled ring, and left the temple in the company of the others.

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As Kṛṣṇa was speaking with Rukmiṇī, the commanders of the Yadu dynasty's soldiers, headed by Lord Balarāma, who is also known as Saṅkarṣaṇa, as well as by Gada, not tolerating the defiant attitude of the opposing soldiers, began to strike their horses, elephants and chariots with arrows. As the fighting progressed, the princes and soldiers of the enemy began to fall from their horses, elephants and chariots. Within a short time, millions of severed heads, decorated with helmets and earrings, had fallen on the battlefield. The soldiers' hands were severed along with their bows and arrows and clubs; arms were piled upon arms, thighs upon thighs, and horses upon horses. Similarly, other animals, such as camels, elephants and asses, as well as infantry soldiers, all fell with severed heads.

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On the occasion of His marriage with Rukmiṇī, all the inhabitants were happy, and in every house there were great ceremonies. The inhabitants of Dvārakā City were so much pleased that they dressed themselves with the nicest possible ornaments and garments and went to present gifts, according to their means, to the newly married couple, Kṛṣṇa and Rukmiṇī. All the houses of Yadupurī (Dvārakā) were decorated with flags, festoons and flowers. Each and every house had an extra gate specifically prepared for this occasion, and on both sides of the gate were big water jugs filled with water. The whole city was made fragrant by the burning of fine incense, and at night there was illumination from thousands of lamps, which decorated every building.

The entire city appeared jubilant on the occasion of Lord Kṛṣṇa's marriage with Rukmiṇī. Everywhere in the city there were profuse decorations of banana trees and betel-nut trees. These two trees are considered very auspicious in happy ceremonies. At the same time there was an assembly of many elephants, who carried the respective kings of different friendly kingdoms. It is the habit of the elephant that whenever he sees some small plants and trees, out of his sportive and frivolous nature he uproots the trees and throws them hither and thither. The elephants assembled on this occasion also scattered the banana and betel nut trees, but in spite of such intoxicated action, the whole city, with the trees thrown here and there, looked very nice.

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But Śambarāsura knew the art of mystic powers and could raise himself into the sky and fight from outer space. There is a demon of the name Maya, and Śambarāsura had learned many mystic powers from him. He thus raised himself high into the sky and threw various types of nuclear weapons at the body of Pradyumna. 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. But although the demon exhibited his mystic powers and took shelter of supernatural strength, Pradyumna was able to counteract his strength and powers by the superior power of mahāvidyā. When Śambarāsura was defeated in every respect, Pradyumna took his sharp sword and immediately cut off the demon's head, which was decorated with a helmet and valuable jewels. When Pradyumna thus killed the demon, all the demigods in the higher planetary systems showered flowers on him.

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“My dear Lord, the lotus flower grows out of Your navel, and You are always decorated with a garland of lotus flowers. Your eyes are always spread like the petals of the lotus flower, and therefore they are all-pleasing to the eyes of others. Your soft and delicate lotus feet are always worshiped by Your unalloyed devotees, and those lotus feet pacify their lotuslike hearts. I therefore repeatedly offer my respectful obeisances unto You.

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In their dealings as husband and wife, Kṛṣṇa and His queens would smile, talk, joke, embrace and so on, and their conjugal relationship ever-increasingly developed. In this way, Kṛṣṇa and the queens enjoyed transcendental happiness in their household life. Although each and every queen had thousands of maidservants engaged for her service, the queens were all personally attentive to serving Kṛṣṇa. Each one of them used to receive Kṛṣṇa personally when He entered the palace. They engaged in seating Him on a nice couch, worshiping Him with all kinds of paraphernalia, washing His lotus feet with Ganges water, offering Him betel nuts and massaging His legs. In this way, they gave Him relief from the fatigue He felt after being away from home. They fanned Him nicely, offered Him fragrant essential floral oil, decorated Him with flower garlands, dressed His hair, asked Him to lie down to take rest, bathed Him personally and fed Him palatable dishes. Each queen did all these things herself and did not wait for the maidservants. In other words, Kṛṣṇa and His different queens displayed on this earth an ideal household life.

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Rukmiṇī was very eager to get the opportunity to serve her husband, the Supreme Personality of Godhead. She therefore wanted to serve the Lord personally and took the handle of the cāmara from the hand of a maidservant and began to move the fan. The handle of the cāmara was made of gold and bedecked with valuable jewels, and it became more beautiful when taken by Rukmiṇī because all of her fingers were beautifully set with jeweled rings. Her legs were decorated with jeweled ankle bells, which rang very softly between the pleats of her sari. Rukmiṇī’s raised breasts were smeared with kuṅkuma and saffron; thus her beauty was enhanced by the reflection of the reddish color emanating from her covered breasts. Her high hips were decorated with a jeweled lace girdle, and a locket of great effulgence hung on her neck. Above all, because she was engaged in the service of Lord Kṛṣṇa—although at that time she was old enough to have grown-up sons—her beautiful body was beyond compare in the three worlds. When we take account of her beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth and her necklace of gold all combined to shower rains of nectar, and thus it was definitely proved that Rukmiṇī was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nārāyaṇa.

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“My dear Lord, You have advised me to select one of the princes such as Śiśupāla, Jarāsandha or Dantavakra, but what is their position in this world? They are always engaged in hard labor to maintain their household life, just like the bulls working hard day and night with an oil-pressing machine. They are compared to asses, beasts of burden. They are always dishonored like dogs, and they are miserly like cats. They have sold themselves like slaves to their wives. Any unfortunate woman who has never heard of Your glories may accept such a man as her husband, but a woman who has learned about You—that You are praised not only in this world but in the halls of the great demigods like Lord Brahmā and Lord Śiva—will not accept anyone besides You as her husband. A man within this material world is just a dead body. In fact, superficially, the living entity is covered by this body, which is nothing but a bag of skin decorated with a beard and mustache, hairs on the body, nails on the fingers, and hairs on the head. Within this decorated bag are bunches of muscles, bundles of bones, and pools of blood, always mixed with stool, urine, mucus, bile and polluted air and enjoyed by different kinds of insects and germs. A foolish woman accepts such a dead body as her husband and, in sheer misunderstanding, loves him as her dear companion. This is possible only because such a woman has never relished the ever-blissful fragrance of Your lotus feet.

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When Bāṇāsura was blessed by Lord Kṛṣṇa in this way, he came before the Lord and bowed down before Him, touching his head to the earth. Bāṇāsura immediately arranged to have his daughter Ūṣā seated with Aniruddha on a nice chariot, and then he presented them before Lord Kṛṣṇa. After this, Lord Kṛṣṇa took charge of Aniruddha and Ūṣā, who had become very opulent materially because of the blessings of Lord Śiva. Thus, keeping forward a division of one akṣauhiṇī of soldiers, Kṛṣṇa proceeded toward Dvārakā. In the meantime, all the people of Dvārakā, having received the news that Lord Kṛṣṇa was returning with Aniruddha and Ūṣā in great opulence, decorated every corner of the city with flags, festoons and garlands. All the big roads and crossings were carefully cleansed and sprinkled with sandalwood pulp mixed with water. Everywhere was the fragrance of sandalwood. All the citizens joined with their friends and relatives to welcome Lord Kṛṣṇa with great pomp and jubilation, and a tumultuous vibration of conchshells, drums and bugles received the Lord. In this way the Supreme Personality of Godhead, Kṛṣṇa, entered His capital, Dvārakā.

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When the princes returned home, their story was narrated before Lord Kṛṣṇa. Lord Kṛṣṇa is the friend of all living entities. Therefore, after hearing the appeal from His sons, He personally went to the well and easily got the great lizard out simply by extending His left hand. Immediately upon being touched by the hand of Lord Kṛṣṇa, that great lizard gave up its lizard shape and appeared as a beautiful demigod, an inhabitant of the heavenly planets. His complexion glittered like molten gold, he was decorated with fine garments, and he wore costly ornaments around his neck.

How the demigod had been obliged to accept the body of a lizard was not a secret to Lord Kṛṣṇa, but still, for others' information, the Lord inquired, "My dear fortunate demigod, now I see that your body is so beautiful and lustrous. Who are you? We can guess that you are one of the best demigods in the heavenly planets. All good fortune to you. I think that you are not meant to be in this situation. It must be due to the results of your past activities that you were put into the species of lizard life. Still, I want to hear from you how you were put into this position. If you think that you can disclose this secret, then please tell us your identity."

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King Nṛga said that the cows he had given in charity were not ordinary cows. Each one was very young and had given birth to only one calf. They were full of milk, very peaceful, and healthy. All the cows were purchased with money earned legally. Furthermore, their horns were gold-plated, their hooves were bedecked with silver plating, and they were covered with necklaces and with silken wrappers embroidered with pearls. He stated that these valuably decorated cows had not been given to any worthless persons but had been distributed to first-class brāhmaṇas, whom he had also decorated with nice garments and gold ornaments. The brāhmaṇas were well qualified, and since none of them were rich, their family members were always in want for the necessities of life. A real brāhmaṇa never hoards money for a luxurious life, like the kṣatriyas or the vaiśyas, but always keeps himself poverty-stricken, knowing that money diverts the mind to materialistic ways of life. To live in this way is the vow of a qualified brāhmaṇa, and all of these brāhmaṇas were well situated in that exalted vow. They were well learned in Vedic knowledge.

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The demigod known as Varuṇa sent his daughter Vāruṇī in the form of liquid honey oozing from the hollows of the trees. Because of this honey the whole forest became aromatic, and the sweet aroma of the liquid honey, Vāruṇī, captivated Balarāmajī. Balarāmajī and all the gopīs became very much attracted by the taste of the Vāruṇī, and all of them drank it together. While drinking this natural beverage, all the gopīs chanted the glories of Lord Balarāma, and Lord Balarāma felt very happy, as if He had become intoxicated by drinking that Vāruṇī beverage. His eyes rolled in a pleasing attitude. He was decorated with long garlands of forest flowers, and the whole situation appeared to be a great function of happiness because of this transcendental bliss. Lord Balarāma smiled beautifully, and the drops of perspiration decorating His face appeared like soothing morning dew.

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Upon displaying this submissive attitude, the Yamunā was forgiven, and when she came nearby, Lord Balarāma enjoyed the pleasure of swimming in her waters along with the gopīs in the same way that an elephant enjoys himself along with his many she-elephants. After a long time, when Lord Balarāma had enjoyed to His full satisfaction, He came out of the water, and immediately a goddess of fortune offered Him a nice blue garment and a valuable necklace made of gold. After bathing in the Yamunā, Lord Balarāma, dressed in blue garments and decorated with golden ornaments, looked very attractive to everyone. Lord Balarāma's complexion is white, and when He was properly dressed He looked exactly like the white elephant of King Indra in the heavenly planets. The river Yamunā still has many small branches due to being scratched by the plowshare of Lord Balarāma. And all these branches of the river Yamunā still glorify the omnipotence of Lord Balarāma.

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King Pauṇḍraka was a great warrior, and as soon as he heard of Kṛṣṇa's attack, he came out of the city with two akṣauhiṇī divisions of soldiers. The King of Kāśī also came out, with three akṣauhiṇī divisions. When the two kings came before Lord Kṛṣṇa to oppose Him, Kṛṣṇa saw Pauṇḍraka face to face for the first time. Kṛṣṇa saw that Pauṇḍraka had decorated himself with the symbols of the conchshell, disc, lotus and club. He carried an imitation Śārṅga bow, and on his chest was a mock insignia of Śrīvatsa. His neck was decorated with a false Kaustubha jewel, and he wore a flower garland in exact imitation of Lord Vāsudeva's. He was dressed in yellow silken garments, and the flag on his chariot carried the symbol of Garuḍa, exactly imitating Kṛṣṇa's. He had a very valuable helmet on his head, and his earrings, like swordfish, glittered brilliantly. On the whole, however, his dress and makeup were clearly imitation. Anyone could understand that he was just like someone onstage playing the part of Vāsudeva in false dress. When Lord Śrī Kṛṣṇa saw Pauṇḍraka imitating His posture and dress, He could not check His laughter, and thus He laughed with great satisfaction.

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While creating such great disturbances all over the country, sometimes he heard very sweet musical sounds from Raivataka Mountain, and so he entered that mountainous region. There he saw Lord Balarāma in the midst of many beautiful young girls, enjoying their company while singing and dancing. Dvivida became captivated by the beauty of Lord Balarāma's body, whose every feature was very beautiful, decorated as He was with a garland of lotus flowers. Similarly, all the young girls present, dressed and garlanded with flowers, exhibited much beauty. Lord Balarāma seemed fully intoxicated from drinking the vāruṇī beverage, and His eyes appeared to be rolling in a drunken state. Lord Balarāma appeared just like the king of the elephants in the midst of many she-elephants.

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When the Yadu dynasty decided to release Sāmba from the confinement of the Kurus, Lord Balarāma came personally to settle the matter, and, as a powerful kṣatriya, He ordered them to free Sāmba immediately. The Kauravas were superficially insulted by this order, so they challenged Lord Balarāma's power. They simply wanted to see Him exhibit His inconceivable strength. Thus with great pleasure they handed over their daughter to Sāmba, and the whole matter was settled. Duryodhana, being affectionate toward his daughter Lakṣmaṇā, had her married to Sāmba in great pomp. For her dowry, he first gave 1,200 elephants, each at least 60 years old; then he gave 10,000 nice horses, 6,000 chariots, dazzling just like the sunshine, and 1,000 maidservants decorated with golden ornaments. Lord Balarāma, the most prominent member of the Yadu dynasty, acted as guardian of the bridegroom, Sāmba, and very pleasingly accepted the dowry. Balarāma was very satisfied after His great reception from the side of the Kurus, and accompanied by the newly married couple, He started toward His capital city of Dvārakā.

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When the great sage Nārada heard that Lord Kṛṣṇa had married sixteen thousand wives after He had killed the demon Narakāsura, sometimes called Bhaumāsura, he was astonished that Lord Kṛṣṇa had expanded Himself into sixteen thousand forms and married these wives simultaneously in different palaces. Being inquisitive as to how Kṛṣṇa was managing His household affairs with so many wives, Nārada, desiring to see these pastimes, set out to visit Kṛṣṇa's different homes. When Nārada arrived in Dvārakā, he saw gardens and parks full of various flowers of different colors, and also orchards overloaded with a variety of fruits. Beautiful birds were chirping, and peacocks crowed delightfully. There were ponds full of blue and red lotus flowers, and some of these ponds were filled with varieties of lilies. The lakes were full of nice swans and cranes, and the voices of these birds resounded everywhere. In the city there were as many as 900,000 great palaces built of first-class marble, with gates and doors made of silver. The pillars of the houses and palaces were bedecked with jewels such as touchstone, sapphire and emerald, and the floors gave off a beautiful luster. The highways, lanes, streets, crossings and marketplaces were all beautifully decorated. The whole city was full of residential homes, assembly houses and temples, all of different architectural beauty. All of this made Dvārakā a glowing city. The big avenues, crossings, lanes and streets, and also the thresholds of every residential house, were very clean. On both sides of every path there were bushes, and at regular intervals there were large trees that shaded the avenues so that the sunshine would not bother the passersby.

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These residential quarters numbered more than sixteen thousand, and a different queen of Lord Kṛṣṇa's resided in each of them. The great sage Nārada entered one of these houses and saw that the pillars were made of coral and the ceilings were bedecked with jewels. The walls as well as the arches between the pillars glowed from the decorations of different kinds of sapphires. Throughout the palace were many canopies made by Viśvakarmā that were decorated with strings of pearls. The chairs and other furniture were made of ivory and bedecked with gold and diamonds, and jeweled lamps dissipated the darkness within the palace. There was so much incense and fragrant gum burning that the scented fumes were coming out of the windows. The peacocks sitting on the steps became illusioned by the fumes, mistaking them for clouds, and began dancing jubilantly. There were many maidservants, all of whom were decorated with gold necklaces, bangles and beautiful saris. There were also many menservants, nicely dressed in cloaks and turbans and jeweled earrings. Beautiful as they were, the servants were all engaged in different household duties.

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Elsewhere He was found lying down on His bedstead taking rest, and somewhere else He was found sitting in His chair, being praised by the prayers of His different devotees. In some of the palaces He was found consulting with ministers like Uddhava on important matters of business. In one palace He was found surrounded by many young society girls, enjoying in a swimming pool. In another palace He was found giving well-decorated cows in charity to the brāhmaṇas, and in another palace He was found hearing the narrations of the Purāṇas and of histories such as the Mahābhārata, which are supplementary scriptures for disseminating Vedic knowledge to common people by narrating important instances in the history of the universe. Somewhere Lord Kṛṣṇa was found enjoying the company of a particular wife by exchanging joking words with her. Somewhere else He was found engaged with His wife in religious ritualistic functions. Since it is necessary for householders to increase their financial assets for various expenditures, Kṛṣṇa was found somewhere engaged in matters of economic development. Somewhere else He was found enjoying family life according to the regulative principles of the śāstras.

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His next duty was to give cows in charity to the brāhmaṇas. Every day Lord Kṛṣṇa used to give many groups of 13,084 cows. Each of the cows was decorated with a silken cover and pearl necklace, their horns were covered with gold plating, and their hooves were silver-plated. All of them were full of milk, due to having their first-born calves with them, and they were very tame and peaceful. When the cows were given in charity to the brāhmaṇas, the brāhmaṇas also were given nice silken garments, and each was given a deerskin and sufficient quantity of sesame seeds. The Lord is generally known as go-brāhmaṇa-hitāya ca, which means that His first duty is to see to the welfare of the cows and the brāhmaṇas. Thus He used to give cows in charity to the brāhmaṇas, with opulent decorations and paraphernalia. Then, wishing for the welfare of all living entities, He would touch auspicious articles such as milk, honey, ghee (clarified butter), gold, jewels and fire. Although the Lord is by nature very beautiful due to the perfect figure of His transcendental body, He would dress Himself in yellow garments and put on His necklace of Kaustubha jewels. He would wear flower garlands, smear His body with the pulp of sandalwood and decorate Himself with similar cosmetics and ornaments. It is said that the ornaments themselves became beautiful upon being placed on the transcendental body of the Lord. After decorating Himself in this way, the Lord would then look at marble statues of the cow and calf and visit temples of God or demigods like Lord Śiva. There were many brāhmaṇas who would come daily to see the Supreme Lord before taking their breakfast; they were anxious to see Him, and He welcomed them.

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The chariot of Lord Kṛṣṇa started for Hastināpura accompanied by many other chariots, along with elephants, cavalry, infantry and similar royal paraphernalia. Bugles, drums, trumpets, conchshells and horns all produced a loud auspicious sound which vibrated in all directions. The sixteen thousand queens, headed by the goddess of fortune Rukmiṇīdevī, the ideal wife of Lord Kṛṣṇa, and accompanied by their respective sons, all followed behind Lord Kṛṣṇa. They were dressed in costly garments decorated with ornaments, and their bodies were smeared with sandalwood pulp and garlanded with fragrant flowers. Riding on palanquins nicely decorated with silks, flags and golden lace, they followed their exalted husband, Lord Kṛṣṇa. The infantry soldiers carried shields, swords and lances in their hands and acted as royal bodyguards to the queens. In the rear of the procession were the wives and children of all the other followers, and there were many society girls also following. Many beasts of burden like bulls, buffalo, mules and asses carried the camps, bedding and carpets, and the women who followed were seated in separate palanquins on the backs of camels. This panoramic procession was accompanied by the shouts of the people and was full with the display of different colored flags, umbrellas and whisks and different varieties of weapons, dress, ornaments, helmets and armaments. Shining in the sunlight, the procession appeared just like an ocean with high waves and sharks.

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he roads, streets and lanes of Hastināpura were all sprinkled with fragrant water through the trunks of intoxicated elephants. In different places of the city there were colorful festoons and flags decorating the houses and streets. At important crossroads there were gates with golden decorations, and at the two sides of the gates there were golden water jugs. These beautiful decorations glorified the opulence of the city. Participating in this great ceremony, all the citizens gathered here and there, dressed in colorful new clothing and decorated with ornaments, flower garlands and fragrant scents. The houses were all illuminated by hundreds and thousands of lamps placed in different corners of the cornices, walls, columns, bases and architraves, and from far away the rays of the lamps appeared to be celebrating the festival of Dīpāvalī (a particular festival observed on the New Year's Day of the Hindu calendar). Within the walls of the houses, fragrant incense was burning, and smoke rose through the windows, making the entire atmosphere very pleasing. On the top of every house, flags were flapping, and the golden waterpots kept on the roofs shone brilliantly.

Krsna Book 73:

All nicely dressed and ornamented, their earrings glittering, they were then seated on chariots bedecked with gold and jewels and drawn by decorated horses. After seeing that each was taken care of, Lord Kṛṣṇa, in a sweet voice, asked them to return to their respective kingdoms. By His liberal behavior, unparalleled in the history of the world, Lord Kṛṣṇa released all the kings who had been in the clutches of Jarāsandha, and the kings, being fully satisfied, began to chant His holy name, think of His holy form, and glorify His transcendental pastimes as the Supreme Personality of Godhead. Thus engaged, they returned to their respective kingdoms. The citizens of their kingdoms were greatly pleased to see them return, and when they heard of the kind dealings of Lord Kṛṣṇa, they were all very happy. The kings began to manage the affairs of their kingdoms in accordance with the instructions of Lord Kṛṣṇa, and all those kings and their subjects passed their days very happily. This is a vivid example of a Kṛṣṇa conscious society. If the people of the world, taking into account their respective material qualities, divide the whole society into four orders for material progress and four orders for spiritual progress, centering these orders on Kṛṣṇa and following the instructions of Kṛṣṇa as stated in the Bhagavad-gītā, the entire human society will undoubtedly be happy. This is the lesson we have to take from this incident.

Krsna Book 75:

While the King was taking the avabhṛtha bath, different musical instruments vibrated, such as mṛdaṅgas, conchshells, paṇava drums, kettledrums and bugles, and the ankle bells of the dancing girls jingled. Many groups of professional singers sang as vīṇās, flutes, gongs and cymbals were played, and thus a tumultuous sound vibrated in the sky. The princely guests from many kingdoms, like Sṛñjaya, Kāmboja, Kuru, Kekaya and Kośala, were present with their different flags and gorgeously decorated elephants, chariots, horses and soldiers. All of them passed in a procession, with King Yudhiṣṭhira in the forefront. The executive members who had performed the sacrifice—the priests, religious ministers and brāhmaṇas—all loudly chanted the Vedic hymns. The demigods and the inhabitants of Pitṛloka and Gandharvaloka, as well as many sages, showered flowers from the sky. The men and women of Hastināpura, or Indraprastha, their bodies smeared with scents and floral oils, were nicely dressed in colorful garments and decorated with garlands, jewels and ornaments. Enjoying the ceremony, they threw on one another liquid substances like water, oil, milk, butter and yogurt. Some even smeared these on each other's bodies. In this way, they enjoyed the occasion. The professional prostitutes jubilantly smeared these liquid substances on the bodies of the men, and the men reciprocated in the same way. All the liquid substances had been mixed with turmeric and saffron, and their color was a lustrous yellow.

Krsna Book 75:

In order to observe the great ceremony, many wives of the demigods had come in different airplanes, and they were visible in the sky. Similarly, the queens of the royal family, gorgeously decorated and surrounded by bodyguards, arrived on different palanquins. During this time, Lord Kṛṣṇa, the maternal cousin of the Pāṇḍavas, and His special friend Arjuna were both throwing the liquid substances on the bodies of the queens. The queens became bashful, but at the same time their beautiful smiling brightened their faces. Because of the liquids thrown on their bodies, the saris covering them became completely wet. The different parts of their beautiful bodies, particularly their breasts and their waists, became partially visible because of the wet cloth. The queens brought buckets of the same liquid substances and with syringes sprinkled them on the bodies of their brothers-in-law. As they engaged in such jubilant activities, their hair fell loose, and the flowers decorating their bodies began to fall. When Lord Kṛṣṇa, Arjuna and the queens were thus engaged in these jubilant activities, persons who were not clean in heart were agitated by lustful desires. In other words, such behavior between pure males and females is enjoyable, but it makes persons who are materially contaminated become lustful.

Krsna Book 75:

After taking his bath, King Yudhiṣṭhira dressed in a new silken cloth and wrapper and decorated himself with valuable jewelry. The King not only dressed himself and decorated himself but also gave clothing and ornaments to all the priests and the others who had participated in the yajñas. In this way, he worshiped them all. He constantly worshiped his friends, his family members, his relatives, his well-wishers and everyone present, and because he was a Vaiṣṇava, a great devotee of Lord Nārāyaṇa, he knew how to treat everyone well. The Māyāvādī philosophers' endeavor to see everyone as God is an artificial attempt at oneness, but a Vaiṣṇava, or a devotee of Lord Nārāyaṇa, sees every living entity as part and parcel of the Supreme Lord. Therefore, a Vaiṣṇava's treatment of other living entities is on the absolute platform. As one cannot treat one part of his body differently from another part, because they all belong to the same body, a Vaiṣṇava does not see a human being as distinct from an animal because in both he sees the soul and the Supersoul seated together.

Krsna Book 75:

The palace was excellent in its puzzling artistic workmanship and was befitting the position of great princes, kings or leaders of the demons. In that great palace, the Pāṇḍavas lived with their family members, and Queen Draupadī served her husbands very peacefully. And because in those days Lord Kṛṣṇa was also there, the palace was also decorated by His thousands of queens. When the queens, with their heavy breasts and thin waists, moved within the palace and their ankle bells rang very melodiously with their movement, the whole palace appeared more opulent than the heavenly kingdom. Because a portion of their breasts was sprinkled with saffron powder, the pearl necklaces on their breasts appeared reddish. With their beautiful earrings and flowing hair, the queens appeared very attractive. After seeing such beauties in the palace of King Yudhiṣṭhira, Duryodhana was envious. He was especially envious and lustful upon seeing the beauty of Draupadī because he had cherished a special attraction for her from the very beginning of her marriage with the Pāṇḍavas. In the marriage selection assembly of Draupadī, Duryodhana had also been present, and along with other princes he had been very much captivated by the beauty of Draupadī, but he had failed to achieve her.

Krsna Book 75:

Once upon a time, King Yudhiṣṭhira was sitting on his golden throne in the palace constructed by the demon Maya. His four brothers and other relatives, as well as his great well-wisher Kṛṣṇa, the Supreme Personality of Godhead, were present, and the material opulence of King Yudhiṣṭhira seemed no less than that of Lord Brahmā. When he was sitting on the throne surrounded by his friends and the reciters were offering prayers to him in the form of nice songs, Duryodhana came to the palace with his younger brothers. Duryodhana was decorated with a helmet, and he carried a sword in his hand. He was always in an envious and angry mood, and therefore on a slight provocation he spoke sharply with the doorkeepers and became angry. By the craftsmanship of the demon Maya, the palace was so decorated in different places that one who did not know the tricks would consider water to be land and land to be water. Duryodhana was illusioned by this craftsmanship, and when crossing water, thinking it to be land, he fell in. When Duryodhana, out of his foolishness, had thus fallen, the queens enjoyed the incident by laughing. King Yudhiṣṭhira could understand the feelings of Duryodhana, and he tried to restrain the queens, but Lord Kṛṣṇa indicated that King Yudhiṣṭhira should not restrain them from enjoying the incident. Kṛṣṇa desired that Duryodhana be fooled in that way and that all of them enjoy his foolish behavior.

Krsna Book 78:

In this way, after killing Śālva and destroying his wonderful airplane and then killing Dantavakra and Vidūratha, Lord Kṛṣṇa at last entered His city, Dvārakā. It would not have been possible for anyone but Kṛṣṇa to kill these great heroes, and therefore all the demigods from heaven and the human beings on the surface of the globe were glorifying Him. Great sages and ascetics, the denizens of the Siddha and Gandharva planets, the denizens known as Vidyādharas, Vāsuki and the Mahānāgas, the beautiful angels, the inhabitants of Pitṛloka, the Yakṣas, the Kinnaras and the Cāraṇas all showered flowers upon Him and sang songs of His victory in great jubilation. Decorating the entire city very festively, the citizens of Dvārakā held a great celebration, and when Lord Kṛṣṇa passed through the city, all the members of the Vṛṣṇi dynasty and the heroes of the Yadu dynasty followed Him with great respect. These are some of the transcendental pastimes of Lord Kṛṣṇa, the master of all mystic power and the Lord of all cosmic manifestations. Those who are fools, who are like animals, sometimes think that Kṛṣṇa is defeated, but factually He is the Supreme Personality of Godhead, and no one can defeat Him. He always remains victorious over everyone. He alone is God, and all others are His subservient order-carriers.

Krsna Book 78:

After seeing the deficiency of realization in Romaharṣaṇa Sūta, Lord Balarāma decided to chastise him for being puffed up. Lord Balarāma therefore said, "This man is liable to be awarded the death punishment because although he has the good qualification of being a disciple of Lord Vyāsadeva, and although he has studied all the Vedic literature from this exalted personality, he was not submissive in the presence of the Supreme Personality of Godhead." As stated in the Bhagavad-gītā, a person who is actually a brāhmaṇa and is very learned must automatically become very gentle also. But although Romaharṣaṇa Sūta was very learned and had been given the chance to become a brāhmaṇa, he had not become gentle. From this we can understand that one who is puffed up by material acquisitions cannot acquire the gentle behavior befitting a brāhmaṇa. The learning of such a person is as good as a valuable jewel decorating the hood of a serpent. Despite the valuable jewel on the hood, a serpent is still a serpent and is as fearful as an ordinary serpent. If a person does not become meek and humble, all his studies of the Vedas and Purāṇas and his vast knowledge of the śāstras are simply outward dress, like the costume of a theatrical artist dancing on the stage. Lord Balarāma considered, "I have appeared in order to chastise false persons who are internally impure but externally pose themselves as very learned and religious. My killing of such persons is proper, to check them from further sinful activity."

Krsna Book 79:

Lord Balarāma then took the avabhṛtha bath, which is taken after finishing sacrificial performances. After taking His bath, He dressed Himself in new silken garments and decorated Himself with beautiful jewelry. Amidst His relatives and friends, He appeared to be a shining full moon amidst the luminaries in the sky. Lord Balarāma is the Personality of Godhead Ananta Himself; therefore He is beyond the scope of understanding by mind, intelligence or body. He descended exactly like a human being and behaved in that way for His own purposes; we can only explain His activities as the Lord's pastimes. No one can even estimate the extent of the unlimited demonstrations of His pastimes because He is all-powerful. Lord Balarāma is the original Viṣṇu; therefore anyone remembering these pastimes of Lord Balarāma in the morning and evening will certainly become a great devotee of the Supreme Personality of Godhead, and thus his life will be successful in all respects.

Krsna Book 80:

It was of course very difficult to reach the palaces of the kings of the Yadu dynasty, but brāhmaṇas were allowed to visit. When the brāhmaṇa friend of Lord Kṛṣṇa went there, he, along with other brāhmaṇas, had to pass through three military encampments. In each camp there were very big gates, and he also had to pass through them. After the gates and the camps, there were sixteen thousand big palaces, the residential quarters of the sixteen thousand queens of Lord Kṛṣṇa. The brāhmaṇa entered one palace which was very gorgeously decorated. When he entered this beautiful palace, he felt that he was swimming in the ocean of transcendental pleasure. He felt himself constantly diving and surfacing in that transcendental ocean.

Krsna Book 81:

Thinking in this way, the learned brāhmaṇa gradually reached his own home. But there he saw that everything was wonderfully changed. He saw that in place of his cottage there were big palaces made of valuable stones and jewels, glittering like the sun, moon and rays of fire. Not only were there big palaces, but at intervals there were beautifully decorated parks, in which many beautiful men and women were strolling. In those parks there were nice lakes full of lotus flowers and beautiful lilies, and there were flocks of multicolored birds. Seeing the wonderful conversion of his native place, the brāhmaṇa began to think to himself, "How am I seeing all these changes? Does this place belong to me or to someone else? If it is the same place where I used to live, then how has it so wonderfully changed?"

Krsna Book 81:

While the learned brāhmaṇa was considering this, a group of beautiful men and women with features resembling those of the demigods, accompanied by musical chanters, approached to welcome him. All were singing auspicious songs. The wife of the brāhmaṇa was very glad on hearing the tidings of her husband's arrival, and with great haste she came out of the palace. The brāhmaṇa's wife appeared so beautiful that it seemed as if the goddess of fortune herself had come to receive him. As soon as she saw her husband present before her, tears of joy fell from her eyes, and her voice became so choked up that she could not even address her husband. She simply closed her eyes in ecstasy. But with great love and affection she bowed down before her husband, and within herself she thought of embracing him. She was fully decorated with a gold necklace and ornaments, and while standing among the maidservants she appeared like a demigod's wife just alighting from an airplane. The brāhmaṇa was surprised to see his wife so beautiful, and in great affection and without saying a word he entered the palace with her.

Krsna Book 82:

All the members of the Yadu dynasty were naturally very beautiful, yet on this occasion, when they appeared duly decorated with gold necklaces and flower garlands, dressed in valuable clothing and properly armed with their respective weapons, their natural beauty and personalities were a hundred times enhanced. The members of the Yadu dynasty came to Kurukṣetra in their gorgeously decorated chariots, which resembled the airplanes of the demigods and which were pulled by big horses that moved like the waves of the ocean. Some Yadus rode on sturdy, stalwart elephants that moved like the clouds in the sky. Their wives were carried on beautiful palanquins by beautiful men whose features resembled those of the Vidyādharas. The entire assembly looked as beautiful as an assembly of the demigods of heaven.

Krsna Book 82:

After arriving in Kurukṣetra, the members of the Yadu dynasty took their baths ceremoniously, with self-control, as enjoined in the śāstras, and they observed fasting for the whole period of the eclipse in order to nullify the reactions of their sinful activities. Since it is a Vedic custom to give in charity as much as possible during the hours of the eclipse, the members of the Yadu dynasty distributed many hundreds of cows in charity to the brāhmaṇas. All those cows were fully decorated with nice dress and ornaments. The special feature of these cows was that they had golden ankle bells and flower garlands on their necks.

Krsna Book 83:

“At that time, I entered the arena of competition, and the ankle bells on my legs sounded very melodious as I walked. I was nicely dressed with new silken garments, flowers decorated my hair, and because of Lord Kṛṣṇa's victory I was in ecstatic joy and smiling very pleasingly. I carried in my hands a golden necklace bedecked with jewels, which glittered at intervals. My curling hair encircled my face, which shone with a bright luster due to the reflection of my various earrings. My eyes blinking, I first observed all the princes present, and when I reached my Lord I very slowly placed the golden necklace on His neck. As I have already informed you, from the very beginning my mind was attracted by Lord Kṛṣṇa, and thus I considered the garlanding of the Lord my great victory. As soon as I placed my garland on the neck of the Lord, there sounded immediately the combined vibration of mṛdaṅgas, paṭaha and ānaka drums, conchshells, kettledrums and other instruments, causing a tumultuous sound, and while the music played, expert male and female dancers began to dance, and singers began to sing sweetly.

Krsna Book 83:

"The Supreme Personality of Godhead then entered the most celebrated city of the universe, Dvārakā, and as He entered the city He appeared like the shining sun. The whole city of Dvārakā was profusely decorated on that occasion. There were so many flags and festoons and gates all over Dvārakā that the sunshine could not even enter the city. I have already told you that my father was very affectionate to me, so when he saw that my desire had been fulfilled by my getting Lord Kṛṣṇa as my husband, in great happiness he began to distribute to friends and relatives various kinds of gifts, such as valuable garments, ornaments, bedsteads and sitting carpets. Lord Kṛṣṇa is always self-sufficient, yet my father, out of his own accord, offered my husband a dowry consisting of riches, soldiers, elephants, chariots, horses and many rare and valuable weapons. He presented all these to the Lord with great enthusiasm. My dear Queen, at that time I could guess that in my previous life I must have performed some wonderfully pious activity, and as a result I can in this life be one of the maidservants in the house of the Supreme Personality of Godhead."

Krsna Book 84:

Saintly Vasudeva, after hearing all the sages, offered his respectful obeisances unto their lotus feet. In this way he pleased the sages, and then he requested them to perform the yajñas. When the sages were selected as priests of the sacrifices, they in turn induced Vasudeva to collect the required paraphernalia for executing the yajñas in that place of pilgrimage. When Vasudeva was thus persuaded to start to perform the yajñas, all the members of the Yadu dynasty took their baths, dressed themselves very nicely, decorated themselves beautifully and garlanded themselves with lotus flowers. Vasudeva's wives, dressed with nice garments and ornaments and golden necklaces, approached the arena of sacrifice carrying in their hands the required articles to offer in the sacrifice.

Krsna Book 89:

Accompanied by Kṛṣṇa, Arjuna saw a large palace within the water. There were many thousands of pillars and columns made of valuable jewels, and the glaring effulgence of those columns was so beautiful that Arjuna was charmed by it. Within that palace, Arjuna and Kṛṣṇa saw the gigantic form of Anantadeva, who is also known as Śeṣa. Lord Anantadeva, or Śeṣa Nāga, was in the form of a great serpent with thousands of hoods, each one decorated with valuable, effulgent jewels, beautifully dazzling. Each of Anantadeva's hoods had two eyes, which appeared very fearful. His body was as white as the mountaintop of Kailāsa, which is always covered with snow. His necks were bluish, as were His tongues. Thus Arjuna saw the Śeṣa Nāga form, and he also saw that on the very soft, white body of Śeṣa Nāga, Lord Mahā-Viṣṇu was lying very comfortably. He appeared all-pervading and very powerful, and Arjuna could understand that the Supreme Personality of Godhead in that form is known as Puruṣottama.

Krsna Book 89:

He is known as Puruṣottama, the supreme or best Personality of Godhead, because from this form emanates within the material world another form of Viṣṇu, known as Garbhodakaśāyī Viṣṇu. The Mahā-Viṣṇu form of the Lord is also called Puruṣottama (Puruṣa-uttama) because He is beyond the material world. Tama means "darkness," and ut means "above, transcendental"; therefore, uttama means "above the darkest region of the material world." Arjuna saw that the bodily color of Puruṣottama, Mahā-Viṣṇu, was as dark as a new cloud in the rainy season. He was dressed in very nice yellow clothing, His face was beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Mahā-Viṣṇu's helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Mahā-Viṣṇu had eight arms, all very long, reaching to His knees. His neck was decorated with the Kaustubha jewel, and His chest was marked with the symbol of Śrīvatsa, which means "the resting place of the goddess of fortune." The Lord wore a garland of lotus flowers down to His knees. This long garland is known as a Vaijayantī garland.

Krsna Book 90:

The roads and streets of the city of Dvārakā were always crowded with elephants, horses, chariots and infantry soldiers. When elephants are engaged in service, they are given liquor to drink, and it is said that the elephants in Dvārakā were given so much liquor that they would sprinkle a great quantity of it on the road and still walk on the streets intoxicated. The infantry soldiers passing on the streets were profusely decorated with golden ornaments, and horses and golden chariots plied along the streets. In all directions of Dvārakā City, wherever one would turn his eyes he would find green parks and gardens, each of them filled with trees and plants laden with fruits and flowers. Because there were so many nice trees of fruits and flowers, all the sweetly chirping birds and buzzing bumblebees joined together to make sweet vibrations. The city of Dvārakā thus fully displayed all opulences. The heroes in the dynasty of Yadu used to think themselves the most fortunate residents of the city, and actually they enjoyed all transcendental facilities.

Krsna Book 90:

All the sixteen thousand palaces of Kṛṣṇa's queens were situated in this beautiful city of Dvārakā, and Lord Kṛṣṇa, the supreme eternal enjoyer of all these facilities, expanded Himself into sixteen thousand forms and simultaneously engaged in different family affairs in those sixteen thousand palaces. In each and every one of the palaces there were nicely decorated gardens and lakes. The crystal-clear water of the lakes contained many blooming lotus flowers of different colors, like blue, yellow, white and red, and the saffron powder from the lotus flowers was blown all around by the breeze. All the lakes were full of beautiful swans, ducks and cranes, crying occasionally with melodious sounds. Lord Śrī Kṛṣṇa sometimes entered those lakes or the rivers with His wives and enjoyed swimming pastimes with them in full jubilation. Sometimes the wives of Lord Kṛṣṇa, who were all goddesses of fortune, would embrace the Lord in the midst of the water while swimming or taking a bath, and the red vermilion of kuṅkuma decorating their beautiful breasts would adorn the chest of the Lord with a reddish color.

Krsna Book 90:

When Kṛṣṇa and the queens engaged themselves in these pastimes, it seemed as if the heavenly king Yakṣarāja were engaged in pastimes with his many wives. (Yakṣarāja is also known as Kuvera and is considered the treasurer of the heavenly kingdom.) When the wives of Lord Kṛṣṇa thus became wet, their breasts and thighs would increase in beauty a thousand times, and their long hair would fall down to decorate those parts of their bodies. The beautiful flowers placed in their hair would fall, and the queens, seemingly harassed by the Lord's throwing water at them, would approach Him on the plea of snatching the syringelike instrument. This attempt would create a situation wherein the Lord could embrace them as they willingly approached Him. Upon being embraced, the wives of the Lord would feel on their mouths a clear indication of conjugal love, and this would create an atmosphere of spiritual bliss. When the garland on the neck of the Lord then touched the breasts of the queens, their whole bodies became covered with saffron yellow. Being engaged in their celestial pastimes, the queens forgot themselves, and their loosened hair appeared like beautiful waves of a river. When the queens sprinkled water on the body of Kṛṣṇa or He sprinkled water on the bodies of the queens, the whole situation appeared just like that of an elephant enjoying in a lake with many she-elephants.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.2:

Decorating a dead body and taking it to the funeral pyre with pomp is certainly nothing but a flagrant display for entertainment only. The public is similarly cheated when accolades and scholarly degrees are piled on a demon who is an arrant competitor of the Supreme Lord. The atheistic, demoniac education imparted to the young in modern universities is simply producing a bunch of demons with titles. Proof of this is the recent incident in which Principal Garg of Aligarh University was murdered by some students. The whole state of Uttar Pradesh is shocked and has opened a probe into this vicious act. The governor has called for a conference of the leaders and teachers, but in the past all such conferences have met with the same frustrating fate: no solution. We think the present conference will also fail. The only means to eradicate the demoniac mentality in society is to teach the science of Kṛṣṇa consciousness. Having taken note of all the disaster and corruption wreaked by the demons, it is the moral responsibility of every citizen in the world to learn and teach the science of Kṛṣṇa consciousness.

Light of the Bhagavata

Light of the Bhagavata 8, Purport:

A rich man displays his opulence in various colorful ways. He has a good residential bungalow with sufficient property and a well-trimmed garden. The bungalow is decorated with up-to-date furniture and carpets. There are motorcars with dazzling polish, and a radio set receiving and broadcasting colorful news and melodious songs. All these captivate their proprietor as though he were in a dreamland of his own creation.

Sri Isopanisad

Sri Isopanisad 9, Purport:

In the language of the Bhagavad-gītā (7.15), people who are engaged in gross sense gratification are mūḍhas—asses. The ass is a symbol of stupidity. Those who simply engage in the profitless pursuit of sense gratification are worshiping avidyā, according to Śrī Īśopaniṣad. And those who play the role of helping this sort of civilization in the name of educational advancement are actually doing more harm than those who are on the platform of gross sense gratification. The advancement of learning by a godless people is as dangerous as a valuable jewel on the hood of a cobra. A cobra decorated with a valuable jewel is more dangerous than one not decorated. In the Hari-bhakti-sudhodaya (3.11.12), the advancement of education by a godless people is compared to decorations on a dead body. In India, as in many other countries, some people follow the custom of leading a procession with a decorated dead body for the pleasure of the lamenting relatives. In the same way, modern civilization is a patchwork of activities meant to cover the perpetual miseries of material existence. All such activities are aimed toward sense gratification. But above the senses is the mind, and above the mind is the intelligence, and above the intelligence is the soul. Thus the aim of real education should be self-realization, realization of the spiritual values of the soul. Any education which does not lead to such realization must be considered avidyā, or nescience. And to culture such nescience means to go down to the darkest region of ignorance.

Page Title:Decorated (Other Books)
Compiler:Visnu Murti, Mayapur
Created:23 of Feb, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=165, Lec=0, Con=0, Let=0
No. of Quotes:165