From the Bhagavata Purana, Book 10, Chapters 29–33
The Rasa Panchadhyayi — the "Five Chapters of the Dance" — is the devotional and literary summit of the Bhagavata Purana. Composed in Sanskrit around the 9th–10th century CE, these five chapters (10.29–33) tell the story of Krishna's moonlit dance with the gopis of Vraja on an autumn night by the banks of the Yamuna.
The text moves through five movements: the gathering, in which the gopis abandon everything to follow the sound of Krishna's flute and he tests their devotion by telling them to go home; the search, in which he vanishes and they wander the forest asking the trees where he has gone, reenacting his deeds in ecstatic identification; the Gopi Gita, one of the most celebrated devotional songs in all of Indian literature, in which the gopis cry out in separation; the return, in which Krishna reappears and teaches the nature of divine love; and the dance itself — the rasa mandala — in which he multiplies himself to stand beside every woman at once, and the heavens fill with wonder.
This is a Good Works Translation from the Sanskrit text of the Bhagavata Purana as published by GRETIL (Göttingen Register of Electronic Texts in Indian Languages). The Rasa Lila is recited, dramatized, and sung across the Hindu world — in temple performances, in Manipuri dance, in Kathak, in the Ras plays of Braj, and in the devotional poetry of Jayadeva, Mirabai, Surdas, and Chaitanya Mahaprabhu.
Chapter 29 — The Gathering
The Lord plays his flute on an autumn night. The women of Vraja abandon everything and come to him. He tests them — telling them to go home, to tend their husbands and children. They refuse. He relents.
Shuka spoke:
The Lord, seeing those autumn nights when the jasmine was in full bloom, turned his mind to play, calling upon his power of illusion.
Then the king of stars rose, anointing the face of the eastern sky with rays both gentle and ruddy, wiping the grief from all who watched — like a long-absent lover returning at last to his beloved.
Seeing the full and unbroken circle of the moon — its face like Rama's, glowing with fresh saffron — and the forest colored soft by its tender light, he played his flute, enchanting the lovely-eyed women.
Hearing that song — that sweller of desire — the women of Vraja, their hearts already held by Krishna, came running, each unaware of the others' departure, their earrings swinging wildly.
Some were milking cows and left their pails half-done. Some had set milk on the fire and left without removing it.
Some were serving meals and abandoned the plates. Some were nursing infants and set the children down. Some were tending their husbands and left the food uneaten.
Some were applying ointment, some wiping their faces, some lining their eyes with kohl. Some came with their clothes and ornaments mismatched, and went toward Krishna.
Their fathers, husbands, brothers, and kinsmen tried to stop them. But their hearts had been stolen by Govinda — enchanted, they would not turn back.
Some gopis, trapped inside their homes with no way out, simply closed their eyes and meditated on Krishna with all their being.
The unbearable fire of separation from their beloved burned away their impurities. Through the bliss of embracing the Unfallen One in meditation, their bondage to fortune was consumed.
Those who united with the Supreme Self — even with the understanding of a lover — immediately shed their material bodies, their fetters broken at once.
Parikshit said:
O sage, they knew Krishna as their beloved, not as Brahman. How then could the flow of material qualities cease for minds bound by material qualities?
Shuka said:
I have told you before how Shishupala attained perfection. Even he, who hated the Lord of the Senses — how much more, then, those who are dear to the Imperishable?
The manifestation of the Lord — immeasurable, imperishable, beyond qualities yet the soul of all qualities — is for the ultimate good of humankind, O King.
Those who continuously fix upon Hari — whether through desire, anger, fear, affection, identity, or friendship — attain union with him.
Do not wonder at this, for this is the unborn Lord, the master of all masters of yoga, Krishna, through whom liberation itself is won.
Seeing the women of Vraja had come near, the Lord, the finest of speakers, spoke confounding words to them.
The Lord spoke:
Welcome, O fortunate ones. What may I do for you? Is all well in Vraja? Tell me the reason for your coming.
This night is terrible in its aspect, haunted by terrible creatures. Go back to Vraja — women should not remain here, O slender-waisted ones.
Your mothers, fathers, sons, brothers, and husbands are searching for you, unable to find you. Do not cause distress to your families.
You have seen the forest blooming, lit by the rays of the full moon, made beautiful by the breeze from the Yamuna stirring the leaves and branches.
Now go — do not delay. Return to your pastures. Serve your husbands, O faithful women. The calves and children are crying — milk them, feed them.
Or perhaps it is from love for me that you have come, your hearts drawn. That is fitting — all living beings love me.
The highest dharma for a woman is faithful service to her husband, kindness to his family, and the nourishing of her children.
A husband — even if he is ill-mannered, unlucky, old, dull, sick, or poor — is not to be abandoned by a woman who desires heaven, so long as he is not fallen from dharma.
Adultery in a woman of good family is unworthy of heaven, destroys reputation, is fruitless, difficult, full of fear, and despised everywhere.
Through hearing, seeing, meditating, and singing of me, love for me arises — not through physical proximity. So go home.
Shuka said:
Hearing these unwelcome words of Govinda, the gopis — grieved, their hopes broken — fell into unbearable anguish.
They stood in silence, their heads bowed in sorrow, their lips — red as bimba fruit — drying with their sighs, their toes scratching the earth, tears mixed with the kohl from their eyes staining the saffron on their breasts, bearing the heavy weight of grief.
Wiping their tear-ruined eyes, the beloved ones — who had abandoned every desire for his sake — spoke with faltering voices, choked with passion, to Krishna, who had spoken to them as one speaks to a loved one with deliberate cruelty.
The gopis spoke:
Do not, O mighty one, speak such cruelty. We have abandoned all worldly pleasures to reach your feet. O hard-to-attain one — receive us, your devotees. Do not cast us away, as God receives those who seek liberation.
You have spoken, O Lord, of a woman's dharma as devotion to husband, sons, and family. Let this teaching apply to you — for you, O Lord, are the true beloved, the kinsman, the very Self of all embodied beings.
The wise find their delight in you, the eternal beloved — what use are husbands, sons, and all the rest, who bring only pain? Be gracious to us, O Lord. Do not cut the hope we have held so long, O lotus-eyed one.
Our hearts were happily stolen by you from our homes. Our hands cannot do their household work. Our feet will not move from your side. How shall we go to Vraja? What would we do there?
Pour the nectar of your lips upon us, O friend — quench the fire in our hearts kindled by your laughter, your glances, your sweet songs. If you will not, we shall meditate upon your feet and, our bodies consumed by the fire of separation, reach your path that way.
O lotus-eyed one, since the moment you — whose feet are pressed by Rama herself — allowed us to touch them, we have not been able to stand in the presence of any other. You have delighted us — and now we are helpless.
The goddess Sri desired the dust of your lotus feet — she who attained a place on your breast through long penance, served by your servants — she for whose glance alone the other gods strive. So too have we sought refuge in the dust of your feet.
Be gracious to us, O destroyer of affliction. We have come to your feet, abandoning our homes in the hope of serving you. Grant us servitude, O adornment of men — our souls are burning with fierce desire kindled by your beautiful smile and glances.
Seeing your face — framed by curls, beautiful with earring-light on your cheeks, the nectar of your lips, your laughing glance, your arms that give fearlessness — and your chest, the sole delight of Sri — we become your servants.
What woman in the three worlds, O friend, would not be drawn from the righteous path by the sweet, far-reaching music of your flute? Seeing this form — the beauty of all three worlds — even cows, trees, birds, and deer break out in goosebumps.
Clearly you have been born to remove the fear and suffering of Vraja, as the primordial Lord protects the world of the gods. O friend of the afflicted, place your lotus hands upon the burning breasts and heads of your servants.
Shuka said:
Hearing their faltering words, the master of all masters of yoga — though self-delighting, though complete in himself — laughed with compassion, and began to take pleasure in their company.
Surrounded by those large-eyed women whose faces bloomed with joy at the sight of their beloved, the Unfallen One shone like the spotted moon encircled by stars, his smile as white as jasmine buds.
Singing aloud as he was sung to in return, the lord of hundreds of women wore his Vaijayanti garland and wandered, adorning the forest.
He entered the sandbank of the Yamuna, cool with fine sand, delightful with the fragrant breeze carrying the scent of night-blooming lotuses.
With arms extended in embrace, with touches of hair and waist and bodice and breast, with playful scratches of nails, with teasing glances and laughter and jests, he inflamed the god of love himself, taking pleasure with the beautiful women of Vraja.
Having received such favor from the great-souled Lord Krishna, the women considered themselves the most exalted of all women on earth.
Seeing their pride born of that good fortune, Keshava — to humble them and show them grace — vanished from their sight.
Chapter 30 — The Search
Krishna disappears. The gopis search the forest, asking the trees and the earth where he has gone, reenacting his deeds in ecstatic identification. They find the footprints of a favored gopi — and then her, abandoned too.
Shuka said:
When the Lord suddenly vanished, the women of Vraja — unable to see him — were tormented, like cow-elephants bereft of the bull of the herd.
Their minds were captivated by his movements, his loving smiles, his glances, his charming speech, his playful ways. Becoming one with him in spirit, the women began to imitate his every gesture.
Taking his form upon themselves — his movements, smiles, glances, words — the women declared to one another: "I am he! I am Krishna!" — lost entirely in his being.
Singing of him together, they searched like madwomen from forest to forest. They questioned the very sky, they asked the trees — as though asking the being who dwells within all things, within and without.
"O ashvattha tree! O plaksha! O banyan! Have you seen the son of Nanda, who stole our hearts with his loving smile and glances?"
"O kuruvaka! O ashoka! O naga, punnaga, champaka! Has the younger brother of Rama passed this way — he whose smile robs proud women of their pride?"
"O tulasi, beloved of Govinda's feet — have you seen the Unfallen One, wearing your garlands amid swarms of bees, most dear to you?"
"O malati! O mallika! O jati! O yuthika! Has Madhava passed this way, giving you pleasure with the touch of his hand?"
"O mango, priyala, jackfruit, asana, kovidara, jambu, arka, bilva, bakula, amra, kadamba, nipa — and all you other trees that live for the sake of others, standing along the banks of the Yamuna — tell us the path of Krishna, for we are women bereft of our souls."
"O Earth — what penance did you perform? You bristle with joy at the touch of Keshava's feet, your hair standing on end in new grass. Was it from his footsteps, from the great-striding one's passage, or from the embrace of the Boar?"
"O wife of the deer — has the Unfallen One passed here with his beloved? The scent of the saffron from her breasts, mingled with the garland of the Lord of the Herd, drifts on the wind."
"O trees — has the younger brother of Rama passed this way, his arm upon the shoulder of his beloved, a lotus in hand, followed by maddened bees? Has he acknowledged your bow with glances of love?"
"Ask these vines, clinging to the arms of the trees — surely they have been touched by his fingertips, for look, they break out in goosebumps of joy."
Thus the gopis, frantic in their search for Krishna, became one with him — imitating all his deeds.
One gopi, playing Putana, nursed another who played the infant Krishna at her breast. Another, playing the baby, kicked over a third who was the cart-demon.
Another played the demon who snatched the baby; another crawled on her knees, dragging her feet, ringing anklets like tinkling bells.
Two played Krishna and Rama; others played the cowherds. One struck another who was the calf-demon, and one took the form of the crane-demon.
One called the distant cows, and another, playing the flute, walked behind her imitating Krishna's gait, while others praised her: "Well done! Well done!"
One placed her arm upon another's shoulder and said, walking with grace: "I am Krishna! Behold my beautiful walk!" — her mind entirely his.
"Do not fear the wind and rain — I have arranged your shelter!" said one, stretching her hand upward as if lifting a mountain.
One climbed upon another's head and stomped, saying: "Wicked serpent — begone! I am born to punish the cruel!"
One cried: "O cowherds, see the terrible forest fire! Close your eyes at once — I shall protect you!"
One tied another with a flower-garland to a mortar, saying: "I bind the pot-breaker, the butter-thief!" — and the bound one, with beautiful eyes, covered her face in a pantomime of fear.
Thus searching for Krishna, asking the vines and trees, they spotted in a clearing in the forest the footprints of the Supreme Self.
"These are clearly the footprints of the great-souled son of Nanda — marked with the flag, the lotus, the thunderbolt, the goad, and the barleycorn."
Following those footprints eagerly, the women suddenly saw another set of prints — a woman's — mingled closely with his. They cried out in pain.
"Whose footprints are these, walking with the son of Nanda? His arm upon her shoulder, as a she-elephant walks beside the bull."
"She must have worshipped the Lord Hari with deep devotion — for Govinda left us all behind and took her alone to a secret place."
"Blessed, blessed is the dust of Govinda's feet! Brahma, Shiva, and the goddess Rama herself place it upon their heads to destroy their sins."
"Her footprints drive us wild with anguish — she who alone stole the Unfallen One away from all of us, to drink his lips in secret. But look — here her footprints vanish. The tender soles of her feet must have been hurt by the thorns and pebbles, and her beloved lifted her up and carried her."
"Look, gopis — Krishna's footprints press deeper here — bearing the weight of a woman, lover burdened by his love. And here he set her down — here — to pick flowers for her, the great-souled one."
"Here the beloved gathered blossoms for his beloved. See — the marks of his toes where he stood on tiptoe, the impressions incomplete."
"And here he must have sat, arranging her hair — combing his lover's tresses, weaving her a crown."
He took pleasure with her — the self-delighting one, the self-complete — demonstrating the helplessness of lovers and the recklessness of women.
Thus the gopis wandered, dazed, displaying these signs. And the gopi whom Krishna had led away, leaving the others in the forest —
She thought herself the most exalted of all women. "My beloved has left all the others and chosen me alone."
Going with him to another part of the forest, she grew proud and said to Keshava: "I cannot walk any further. Carry me wherever you wish."
"Then climb upon my shoulders," said the Lord. But when she reached to mount him — he vanished. And that woman was consumed with remorse.
"O lord! O lover! O dearest one! Where are you, where are you, O mighty-armed? I am your servant, your wretched one — O friend, show yourself to me!"
Shuka said:
Searching for the Lord, the gopis found nearby their companion — bewildered by her separation, tormented with grief.
Hearing her account — how she had won such favor from Madhava, and then how she had been humiliated for her pride — they were utterly astonished.
Then they entered the forest, following the moonlight as far as it reached. When the darkness became too deep to see, they turned back.
Their minds consumed by him, their speech nothing but his words, their actions nothing but his gestures — they had become entirely his. Singing his qualities, they did not remember their own homes.
Returning to the sandbank of the Kalindi, their minds fixed on Krishna, they gathered together and sang of him, longing for his return.
Chapter 31 — The Song of the Gopis
The Gopi Gita — the gopis' song of separation. One of the most celebrated devotional songs in all of Indian literature.
The gopis sang:
By your birth, Vraja is exalted above all. Indira dwells here forever. O beloved, look upon us in every direction — your servants hold their breath for you, seeking you everywhere.
With eyes that rob the beauty of the inner lotus born in the autumn lake — O lord of love, we are your unpurchased slaves. O giver of boons, is it not murder, to slay those who are already yours?
From the poison-water and the serpent-demon, from wind-driven rain and thunderbolt-fire, from the bull-demon and the son of Maya — from every terror, O foremost one, you have saved us, again and again.
You are not the son of a cowherd woman — you are the inner witness of all beings. At Brahma's request, you have arisen in the Satvata clan for the protection of the universe, O friend.
O chief of the Vrishnis, your lotus hand — which gives fearlessness to those who come to you fleeing the terror of birth and death — O beloved, that wish-granting hand that holds fortune's own — place it upon our heads.
O destroyer of Vraja's suffering! O hero! With a smile that shatters the pride of your own people — O friend, receive your servants. Show us your lotus face.
Your lotus feet — which purify the sinful, which follow the cattle through the grass, which are the abode of Sri, which rested upon the serpent's hood — press them upon our breasts. Destroy the fever of our hearts.
O lotus-eyed one, with your sweet voice and lovely words — words that delight the wise — O hero, we who serve your will are drowning. Revive us with the nectar of your lips.
The nectar of your story is life to those who suffer, praised by the poets, destroyer of sin, auspicious to all who hear it, abundant in beauty. Those who spread it through the world are the most generous of all people.
Your laughter, your loving gaze, your play, your meditation-sweet intimacies, the secret words that touch the heart — O deceiver, these disturb our minds.
When you leave Vraja to herd the cattle, O lord, each moment becomes an age for us who cannot see you. And when at day's end we behold your beautiful face framed by curls — we blame the Creator for giving us eyelids that blink.
At the close of day, with your dark curls covering your lotus face, dusty from the pastures — O hero, you place in our minds the god of love, again and again.
Your lotus feet — wish-fulfilling to those who bow, worshipped by the lotus-born, the ornament of the earth, the refuge in distress — O lover, press them upon our breasts. O destroyer of pain, heal us.
The nectar of your lips — sweet, sorrow-destroying, well-kissed by your melodious flute, making mortals forget every other love — O hero, give it to us.
When you wander through the forest by day, each moment becomes an age for us who cannot see you. And when at evening we look upon your face with its curling locks — O fool who made eyelids — our minds are shattered.
Crossing beyond husband, son, family, brother, and kin — we have come to you, O Unfallen One, drawn by the enchantment of your song. O trickster — who would abandon women who come to him in the night?
Your secret intimacies that kindle desire, your laughing face, your loving gaze, your broad and beautiful chest, the dwelling-place of Sri — seeing this, our minds are overcome with desire, again and again.
Your manifestation among the people of the forest, O friend, destroys their pain and is the blessing of the whole world. Grant us even a fraction of yourself — for we who long for your touch are burning with the heart-sickness of separation.
Your tender lotus feet — we hesitate to place them on our breasts, for they are hard. Yet with those same feet you walk through the forest, over stones and thorns. Does it not pain them? Our minds are troubled, for our life is yours.
Chapter 32 — The Return
Krishna reappears. The gopis receive him with joy and anger and tears. He teaches them the nature of divine love — and that his absence was the deepest form of his presence.
Shuka said:
Thus the gopis sang and wept and cried aloud, O King, burning with longing to see Krishna.
Then, before them, Shauri appeared — his lotus face smiling, wearing yellow silk, garlanded — the very god of love's god of love.
Seeing their beloved returned, the women — their eyes blooming wide with joy — all rose at once, as a body rises when the life-breath returns.
One joyfully took his lotus hand in her cupped palms. Another placed his arm — fragrant with sandal — upon her shoulder.
One slender woman took the betel from his chewing in her cupped hands. Another, burning, pressed his lotus foot against her breast.
One, knitting her brow in a fury of jealous love, shot him a sidelong glance, biting her lip.
Another drank the lotus of his face with unblinking eyes — and still was not satisfied, as the saints are never satisfied with the taste of his feet.
One drew him in through the doorway of her eyes into her heart, closed her lids, and stood embracing him within — her body bristling with joy, like a yogi immersed in bliss.
All of them, their sorrow destroyed at the sight of Keshava, shed the burning pain of separation — as people shed their ignorance when they attain wisdom.
Surrounded by those women whose grief he had dispelled, the Unfallen Lord shone all the more, O son — as the Supreme Person shines, attended by his powers.
Leading them, the Lord entered the sandbank of the Kalindi — where the night-jasmine and mandara bloomed, where the breeze was sweet with fragrance and alive with bees.
That blessed place — where the autumn moon's rays had driven away the darkness, where the sand of the dark Yamuna lay soft and cool, touched by gentle waves.
The gopis — their heart-sorrows washed away by the joy of seeing him, their deepest longings fulfilled, as the scriptures find fulfillment — spread their upper cloths, stained with saffron from their breasts, as a seat for their kinsman.
There the Lord sat — he who, as master of all yoga, is enthroned in the hearts of all — and he shone among the assembly of gopis, worshipped, radiant, bearing the form that is the sole abode of the beauty of three worlds.
Having honored him — he who inflames desire — with arched brows and smiling playful glances, with caresses of his feet and hands upon their laps, they praised him, and then, slightly angry, spoke.
The gopis said:
Some love those who love them. Some love those who do not love them. Some love neither. Tell us truly, O good one — which of these is right?
The Lord spoke:
Those who love only those who love them back — their friendship is only commerce, O friends. There is no dharma in it, no true love — it is trade, and nothing more.
Those who love even those who do not love them — like parents who love without condition — their love is blameless, O fair-waisted ones. There is true kindness in it.
And some do not return even the love that is given — much less love those who do not love them. They are either self-complete, or ungrateful, or hostile to those who teach them.
But I — O friends — do not return the love of even those who love me. And I do this so that they will love me all the more — as a poor man, having found a treasure and lost it, thinks of nothing else.
You abandoned the world's ways and the Vedas' prescriptions, even your own families, all for my sake, O women. I hid from you — but it was only to deepen your devotion. Do not be angry with me, O beloved ones. I could not repay you even with a lifetime of the gods.
I cannot repay you — not even in a lifetime of Brahma — for the blameless union you have offered, you who broke the unbreakable chains of household life to serve me. Let your own goodness be your reward.
Chapter 33 — The Dance
The rasa begins. Krishna multiplies himself to stand beside every woman at once. The heavens fill with wonder. The philosophical defense: the Lord is not bound by the laws he sets for mortals.
Shuka said:
Hearing the Lord's graceful words, the gopis — their sorrow destroyed, their hopes restored by the touch of his limbs — were healed.
Then Govinda began the dance of the rasa with those willing women, those jewels among women, their arms linked with one another.
The great festival of the rasa began — adorned by the circle of gopis. The master of all yoga, Krishna, entered between every pair, taking each woman by the hand, so that every woman felt him at her side alone. And the heavens filled with hundreds of celestial chariots, and the gods with their consorts gathered, their hearts seized by wonder.
Then the kettledrums sounded, flowers rained from the sky, and the lords of the Gandharvas sang with their wives the spotless glory of the Lord.
The tumult of the gopis' bracelets, anklets, and waist-bells — together with their beloveds — filled the circle of the rasa with sound.
There among them, the son of Devaki shone like a great emerald among golden jewels.
With their footfalls, with the movements of their arms, with smiling brow-plays, with swaying waists, with fluttering bodice-cloths, with swinging earrings at their cheeks, the wives of Krishna — faces glistening with sweat, braids and sashes coming loose — sang of him and shone like lightning flashing in a ring of clouds.
They sang aloud as they danced, their throats flushed with passion, delighting in Krishna's touch — their songs filling the world.
One gopi sang a pure melody in harmony with Mukunda, and he, pleased, praised her: "Beautiful! Beautiful!" She held the note, and he honored her greatly.
Another, exhausted from the rasa, leaned against the shoulder of the mace-bearer standing beside her, her bracelets and garlands loosening.
One took his arm — resting on her shoulder, fragrant with blue lotuses and anointed with sandal — and breathed its scent, her body erupting in goosebumps, and kissed it.
One pressed her cheek to his — bright with the radiance of his swinging earrings — and he gave her the betel he had been chewing.
Another danced and sang, her anklets and waist-bells jingling, and placed the Unfallen One's lotus hand — cool and auspicious — upon her exhausted breast.
The gopis, having won the Unfallen One as their lover — he who is the sole beloved of Sri — embraced him, singing, and took their pleasure.
The gopis danced with the Lord in the great assembly of the rasa — their earring-lotuses swaying against their shining cheeks, their garlands loosened from their hair, their bracelets and anklets sounding like music — while the bees sang.
Thus, with embraces, with caresses, with tender glances, with broad laughter and playful jests, the Lord of Sri took pleasure with the beautiful women of Vraja — like a child delighted by his own reflection.
Their senses overwhelmed by the bliss of touching his body, the women of Vraja could not keep their hair, their cloths, their bodices, or their garlands in order, O descendant of Kuru.
Witnessing Krishna's play, the women of the sky were struck with wonder, consumed with desire. Even the moon and his retinue of stars stood amazed.
Making himself as many as the gopis, the Lord — though self-delighting, though complete — took pleasure with them all as a divine play.
When they were weary from the play of love, he gently wiped their faces with his soothing hand, tender with compassion and love.
The gopis — their cheeks radiant beside their shining golden earrings and curling locks — honored the foremost one, singing his glorious deeds, thrilling at the touch of his fingernails.
With his garlands crushed and saffron-stained from the embrace of their breasts, followed by the singing Gandharvas, he — weary — entered the waters of the Yamuna, like a great bull elephant breaking through a dam, surrounded by his she-elephants.
In the water, splashed by the young women, gazed upon with love by their laughing eyes, showered with flowers by the gods in their aerial chariots — the self-delighting one took pleasure in the play of the lord of elephants.
Then, in a grove by the Yamuna, on a bank where the breeze carried the fragrance of flowers from both land and water, he wandered — encircled by bees and by the company of women — like a maddened elephant among his cows.
Thus, through those moonlit autumn nights — which held all the sweet cadences of poetry — the Lord, whose desires are always fulfilled, took pleasure with those loving women, his passion contained within himself.
Parikshit said:
The Lord descended into the world to establish dharma and subdue its opposite. He is an incarnation of the Lord of the universe himself.
How then, O brahmin, did he act against the boundaries of dharma — touching the wives of others? He who is the speaker, the doer, and the guardian of dharma's laws?
The Lord of the Yadus, whose desires are fulfilled — why did he do what is despicable? Explain this, O steadfast one — dispel our doubt.
Shuka said:
The transgressions of the mighty are seen as boldness — not as fault. They are not tainted, as fire is not tainted by what it consumes.
But one who is not a lord must never do this, even in thought. One who acts so out of folly is destroyed — like one who is not Rudra drinking the ocean's poison.
The words of the lords are truth — and sometimes their deeds seem otherwise. The wise follow what the lords teach, not what they sometimes do.
For those who are free of ego, O lord, there is no personal gain from righteous action, nor loss from its opposite.
How much less can there be any bond of good or evil for the Lord of all beings — of animals, of mortals, of gods — the ruler of all that is ruled?
Those who are satisfied by the pollen of his lotus feet, whose bonds of karma are cut by the power of yoga — even sages wander freely and are not bound. How then could he — who took his body by his own will — be bound?
He who dwells within the gopis, within their husbands, within all embodied beings — that inner witness, who took a body for his play — he alone was present.
For the grace of his devotees he took a human form. He performs such play so that those who hear it may become devoted to him.
The men of Vraja were not jealous of Krishna — enchanted by his illusion, each thought his own wife was still beside him.
When the night of Brahma had passed, the gopis — beloved of the Lord — returned reluctantly to their homes, with his blessing.
Whoever hears or tells with faith this play of Vishnu with the women of Vraja — that wise one attains supreme devotion to the Lord, and swiftly casts off the heart's disease of desire.
Colophon
The Rasa Panchadhyayi ("Five Chapters of the Dance") comprises chapters 29–33 of the tenth book (Skandha) of the Bhagavata Purana, also known as the Shrimad Bhagavatam. The Bhagavata Purana was composed in Sanskrit, most likely between the 9th and 10th centuries CE, and is attributed to the sage Vyasa. The Rasa Lila is the devotional and literary summit of the text — the foundation of Krishna devotion across Vaishnavism, and one of the most celebrated passages in all of Indian literature.
This is a Good Works Translation from the Sanskrit text as published by GRETIL (Göttingen Register of Electronic Texts in Indian Languages), University of Göttingen. Translated by the New Tianmu Anglican Church (Asha, with Claude), 2026. The gospel register is used throughout. The English is independently derived from the Sanskrit source text in IAST transliteration; the Prabhupada/ISKCON translation and Tagare's Motilal edition were not consulted.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text
Rasa Panchadhyayi — Bhagavata Purana 10.29–33
Sanskrit source text in IAST transliteration from the GRETIL digital edition of the Bhagavata Purana (Bhagavata-Purana 10), Göttingen Register of Electronic Texts in Indian Languages. Presented here for reference, study, and verification alongside the English translation above.
Chapter 29
BhP_10.29.001/0 śrī-bādarāyaṇir uvāca
BhP_10.29.001/1 bhagavān api tā rātṛīḥ śāradotphulla-mallikāḥ
BhP_10.29.001/3 vīkṣya rantuṃ manaś cakre yoga-māyām upāśritaḥ
BhP_10.29.002/1 tadoḍurājaḥ kakubhaḥ karair mukhaṃ prācyā vilimpann aruṇena śantamaiḥ
BhP_10.29.002/3 sa carṣaṇīnām udagāc chuco mṛjan priyaḥ priyāyā iva dīrgha-darśanaḥ
BhP_10.29.003/1 dṛṣṭvā kumudvantam akhaṇḍa-maṇḍalaṃ
BhP_10.29.003/2 ramānanābhaṃ nava-kuṅkumāruṇam
BhP_10.29.003/3 vanaṃ ca tat-komala-gobhī rañjitaṃ
BhP_10.29.003/4 jagau kalaṃ vāma-dṛśāṃ manoharam
BhP_10.29.004/1 niśamya gītāṃ tad anaṅga-vardhanaṃ vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ
BhP_10.29.004/3 ājagmur anyonyam alakṣitodyamāḥ sa yatra kānto java-lola-kuṇḍalāḥ
BhP_10.29.005/1 duhantyo 'bhiyayuḥ kāścid dohaṃ hitvā samutsukāḥ
BhP_10.29.005/3 payo 'dhiśritya saṃyāvam anudvāsyāparā yayuḥ
BhP_10.29.006/1 pariveṣayantyas tad dhitvā pāyayantyaḥ śiśūn payaḥ
BhP_10.29.006/3 śuśrūṣantyaḥ patīn kāścid aśnantyo 'pāsya bhojanam
BhP_10.29.007/1 limpantyaḥ pramṛjantyo 'nyā añjantyaḥ kāśca locane
BhP_10.29.007/3 vyatyasta-vastrābharaṇāḥ kāścit kṛṣṇāntikaṃ yayuḥ
BhP_10.29.008/1 tā vāryamāṇāḥ patibhiḥ pitṛbhir bhrātṛ-bandhubhiḥ
BhP_10.29.008/3 govindāpahṛtātmāno na nyavartanta mohitāḥ
BhP_10.29.009/1 antar-gṛha-gatāḥ kāścid gopyo 'labdha-vinirgamāḥ
BhP_10.29.009/3 kṛṣṇaṃ tad-bhāvanā-yuktā dadhyur mīlita-locanāḥ
BhP_10.29.010/1 duḥsaha-preṣṭha-viraha- tīvra-tāpa-dhutāśubhāḥ
BhP_10.29.010/3 dhyāna-prāptācyutāśleṣa- nirvṛtyā kṣīṇa-maṅgalāḥ
BhP_10.29.011/1 tam eva paramātmānaṃ jāra-buddhyāpi saṅgatāḥ
BhP_10.29.011/3 jahur guṇa-mayaṃ dehaṃ sadyaḥ prakṣīṇa-bandhanāḥ
BhP_10.29.012/0 śrī-parīkṣid uvāca
BhP_10.29.012/1 kṛṣṇaṃ viduḥ paraṃ kāntaṃ na tu brahmatayā mune
BhP_10.29.012/3 guṇa-pravāhoparamas tāsāṃ guṇa-dhiyāṃ katham
BhP_10.29.013/0 śrī-śuka uvāca
BhP_10.29.013/1 uktaṃ purastād etat te caidyaḥ siddhiṃ yathā gataḥ
BhP_10.29.013/3 dviṣann api hṛṣīkeśaṃ kim utādhokṣaja-priyāḥ
BhP_10.29.014/1 nṛṇāṃ niḥśreyasārthāya vyaktir bhagavato nṛpa
BhP_10.29.014/3 avyayasyāprameyasya nirguṇasya guṇātmanaḥ
BhP_10.29.015/1 kāmaṃ krodhaṃ bhayaṃ sneham aikyaṃ sauhṛdam eva ca
BhP_10.29.015/3 nityaṃ harau vidadhato yānti tan-mayatāṃ hi te
BhP_10.29.016/1 na caivaṃ vismayaḥ kāryo bhavatā bhagavaty aje
BhP_10.29.016/3 yogeśvareśvare kṛṣṇe yata etad vimucyate
BhP_10.29.017/1 tā dṛṣṭvāntikam āyātā bhagavān vraja-yoṣitaḥ
BhP_10.29.017/3 avadad vadatāṃ śreṣṭho vācaḥ peśair vimohayan
BhP_10.29.018/0 śrī-bhagavān uvāca
BhP_10.29.018/1 svāgataṃ vo mahā-bhāgāḥ priyaṃ kiṃ karavāṇi vaḥ
BhP_10.29.018/3 vrajasyānāmayaṃ kaccid brūtāgamana-kāraṇam
BhP_10.29.019/1 rajany eṣā ghora-rūpā ghora-sattva-niṣevitā
BhP_10.29.019/3 pratiyāta vrajaṃ neha stheyaṃ strībhiḥ su-madhyamāḥ
BhP_10.29.020/1 mātaraḥ pitaraḥ putrā bhrātaraḥ patayaś ca vaḥ
BhP_10.29.020/3 vicinvanti hy apaśyanto mā kṛḍhvaṃ bandhu-sādhvasam
BhP_10.29.021/1 dṛṣṭaṃ vanaṃ kusumitaṃ rākeśa-kara-rañjitam
BhP_10.29.021/3 yamunānila-līlaijat taru-pallava-śobhitam
BhP_10.29.022/1 tad yāta mā ciraṃ goṣṭhaṃ śuśrūṣadhvaṃ patīn satīḥ
BhP_10.29.022/3 krandanti vatsā bālāś ca tān pāyayata duhyata
BhP_10.29.023/1 atha vā mad-abhisnehād bhavatyo yantritāśayāḥ
BhP_10.29.023/3 āgatā hy upapannaṃ vaḥ prīyante mayi jantavaḥ
BhP_10.29.024/1 bhartuḥ śuśrūṣaṇaṃ strīṇāṃ paro dharmo hy amāyayā
BhP_10.29.024/3 tad-bandhūnāṃ ca kalyāṇaḥ prajānāṃ cānupoṣaṇam
BhP_10.29.025/1 duḥśīlo durbhago vṛddho jaḍo rogy adhano 'pi vā
BhP_10.29.025/3 patiḥ strībhir na hātavyo lokepsubhir apātakī
BhP_10.29.026/1 asvargyam ayaśasyaṃ ca phalgu kṛcchraṃ bhayāvaham
BhP_10.29.026/3 jugupsitaṃ ca sarvatra hy aupapatyaṃ kula-striyaḥ
BhP_10.29.027/1 śravaṇād darśanād dhyānān mayi bhāvo 'nukīrtanāt
BhP_10.29.027/3 na tathā sannikarṣeṇa pratiyāta tato gṛhān
BhP_10.29.028/0 śrī-śuka uvāca
BhP_10.29.028/1 iti vipriyam ākarṇya gopyo govinda-bhāṣitam
BhP_10.29.028/3 viṣaṇṇā bhagna-saṅkalpāś cintām āpur duratyayām
BhP_10.29.029/1 kṛtvā mukhāny ava śucaḥ śvasanena śuṣyad
BhP_10.29.029/2 bimbādharāṇi caraṇena bhuvaḥ likhantyaḥ
BhP_10.29.029/3 asrair upātta-masibhiḥ kuca-kuṅkumāni
BhP_10.29.029/4 tasthur mṛjantya uru-duḥkha-bharāḥ sma tūṣṇīm
BhP_10.29.030/1 preṣṭhaṃ priyetaram iva pratibhāṣamāṇaṃ
BhP_10.29.030/2 kṛṣṇaṃ tad-artha-vinivartita-sarva-kāmāḥ
BhP_10.29.030/3 netre vimṛjya ruditopahate sma kiñcit
BhP_10.29.030/4 saṃrambha-gadgada-giro 'bruvatānuraktāḥ
BhP_10.29.031/0 śrī-gopya ūcuḥ
BhP_10.29.031/1 maivaṃ vibho 'rhati bhavān gadituṃ nṛ-śaṃsaṃ
BhP_10.29.031/2 santyajya sarva-viṣayāṃs tava pāda-mūlam
BhP_10.29.031/3 bhaktā bhajasva duravagraha mā tyajāsmān
BhP_10.29.031/4 devo yathādi-puruṣo bhajate mumukṣūn
BhP_10.29.032/1 yat paty-apatya-suhṛdām anuvṛttir aṅga
BhP_10.29.032/2 strīṇāṃ sva-dharma iti dharma-vidā tvayoktam
BhP_10.29.032/3 astv evam etad upadeśa-pade tvayīśe
BhP_10.29.032/4 preṣṭho bhavāṃs tanu-bhṛtāṃ kila bandhur ātmā
BhP_10.29.033/1 kurvanti hi tvayi ratiṃ kuśalāḥ sva ātman
BhP_10.29.033/2 nitya-priye pati-sutādibhir ārti-daiḥ kim
BhP_10.29.033/3 tan naḥ prasīda parameśvara mā sma chindyā
BhP_10.29.033/4 āśāṃ dhṛtāṃ tvayi cirād aravinda-netra
BhP_10.29.034/1 cittaṃ sukhena bhavatāpahṛtaṃ gṛheṣu
BhP_10.29.034/2 yan nirviśaty uta karāv api gṛhya-kṛtye
BhP_10.29.034/3 pādau padaṃ na calatas tava pāda-mūlād
BhP_10.29.034/4 yāmaḥ kathaṃ vrajam atho karavāma kiṃ vā
BhP_10.29.035/1 siñcāṅga nas tvad-adharāmṛta-pūrakeṇa
BhP_10.29.035/2 hāsāvaloka-kala-gīta-ja-hṛc-chayāgnim
BhP_10.29.035/3 no ced vayaṃ virahajāgny-upayukta-dehā
BhP_10.29.035/4 dhyānena yāma padayoḥ padavīṃ sakhe te
BhP_10.29.036/1 yarhy ambujākṣa tava pāda-talaṃ ramāyā
BhP_10.29.036/2 datta-kṣaṇaṃ kvacid araṇya-jana-priyasya
BhP_10.29.036/3 asprākṣma tat-prabhṛti nānya-samakṣam añjaḥ
BhP_10.29.036/4 sthātuṃs tvayābhiramitā bata pārayāmaḥ
BhP_10.29.037/1 śrīr yat padāmbuja-rajaś cakame tulasyā
BhP_10.29.037/2 labdhvāpi vakṣasi padaṃ kila bhṛtya-juṣṭam
BhP_10.29.037/3 yasyāḥ sva-vīkṣaṇa utānya-sura-prayāsas
BhP_10.29.037/4 tadvad vayaṃ ca tava pāda-rajaḥ prapannāḥ
BhP_10.29.038/1 tan naḥ prasīda vṛjinārdana te 'nghri-mūlaṃ
BhP_10.29.038/2 prāptā visṛjya vasatīs tvad-upāsanāśāḥ
BhP_10.29.038/3 tvat-sundara-smita-nirīkṣaṇa-tīvra-kāma
BhP_10.29.038/4 taptātmanāṃ puruṣa-bhūṣaṇa dehi dāsyam
BhP_10.29.039/1 vīkṣyālakāvṛta-mukhaṃ tava kuṇdala-śrī
BhP_10.29.039/2 gaṇḍa-sthalādhara-sudhaṃ hasitāvalokam
BhP_10.29.039/3 dattābhayaṃ ca bhuja-daṇḍa-yugaṃ vilokya
BhP_10.29.039/4 vakṣaḥ śriyaika-ramaṇaṃ ca bhavāma dāsyaḥ
BhP_10.29.040/1 kā stry aṅga te kala-padāyata-veṇu-gīta-
BhP_10.29.040/2 sammohitārya-caritān na calet tri-lokyām
BhP_10.29.040/3 trailokya-saubhagam idaṃ ca nirīkṣya rūpaṃ
BhP_10.29.040/4 yad go-dvija-druma-mṛgāḥ pulakāny abibhran
BhP_10.29.041/1 vyaktaṃ bhavān vraja-bhayārti-haro 'bhijāto
BhP_10.29.041/2 devo yathādi-puruṣaḥ sura-loka-goptā
BhP_10.29.041/3 tan no nidhehi kara-paṅkajam ārta-bandho
BhP_10.29.041/4 tapta-staneṣu ca śiraḥsu ca kiṅkarīṇām
BhP_10.29.042/0 śrī-śuka uvāca
BhP_10.29.042/1 iti viklavitaṃ tāsāṃ śrutvā yogeśvareśvaraḥ
BhP_10.29.042/3 prahasya sa-dayaṃ gopīr ātmārāmo 'py arīramat
BhP_10.29.043/1 tābhiḥ sametābhir udāra-ceṣṭitaḥ priyekṣaṇotphulla-mukhībhir acyutaḥ
BhP_10.29.043/3 udāra-hāsa-dvija-kunda-dīdhatir vyarocataiṇāṅka ivoḍubhir vṛtaḥ
BhP_10.29.044/1 upagīyamāna udgāyan vanitā-śata-yūthapaḥ
BhP_10.29.044/3 mālāṃ bibhrad vaijayantīṃ vyacaran maṇḍayan vanam
BhP_10.29.045/1 nadyāḥ pulinam āviśya gopībhir hima-vālukam
BhP_10.29.045/3 juṣṭaṃ tat-taralānandi kumudāmoda-vāyunā
BhP_10.29.046/1 bāhu-prasāra-parirambha-karālakoru nīvī-stanālabhana-narma-nakhāgra-pātaiḥ
BhP_10.29.046/3 kṣvelyāvaloka-hasitair vraja-sundarīṇām uttambhayan rati-patiṃ ramayāṃ cakāra
BhP_10.29.047/1 evaṃ bhagavataḥ kṛṣṇāl labdha-mānā mahātmanaḥ
BhP_10.29.047/3 ātmānaṃ menire strīṇāṃ māninyo hy adhikaṃ bhuvi
BhP_10.29.048/1 tāsāṃ tat-saubhaga-madaṃ vīkṣya mānaṃ ca keśavaḥ
BhP_10.29.048/3 praśamāya prasādāya tatraivāntaradhīyata
Chapter 30
BhP_10.30.001/0 śrī-śuka uvāca
BhP_10.30.001/1 antarhite bhagavati sahasaiva vrajāṅganāḥ
BhP_10.30.001/3 atapyaṃs tam acakṣāṇāḥ kariṇya iva yūthapam
BhP_10.30.002/1 gatyānurāga-smita-vibhramekṣitair mano-ramālāpa-vihāra-vibhramaiḥ
BhP_10.30.002/3 ākṣipta-cittāḥ pramadā ramā-pates tās tā viceṣṭā jagṛhus tad-ātmikāḥ
BhP_10.30.003/1 gati-smita-prekṣaṇa-bhāṣaṇādiṣu priyāḥ priyasya pratirūḍha-mūrtayaḥ
BhP_10.30.003/3 asāv ahaṃ tv ity abalās tad-ātmikā nyavediṣuḥ kṛṣṇa-vihāra-vibhramāḥ
BhP_10.30.004/1 gāyantya uccair amum eva saṃhatā vicikyur unmattaka-vad vanād vanam
BhP_10.30.004/3 papracchur ākāśa-vad antaraṃ bahir bhūteṣu santaṃ puruṣaṃ vanaspatīn
BhP_10.30.005/1 dṛṣṭo vaḥ kaccid aśvattha plakṣa nyagrodha no manaḥ
BhP_10.30.005/3 nanda-sūnur gato hṛtvā prema-hāsāvalokanaiḥ
BhP_10.30.006/1 kaccit kurabakāśoka- nāga-punnāga-campakāḥ
BhP_10.30.006/3 rāmānujo māninīnām ito darpa-hara-smitaḥ
BhP_10.30.007/1 kaccit tulasi kalyāṇi govinda-caraṇa-priye
BhP_10.30.007/3 saha tvāli-kulair bibhrad dṛṣṭas te 'ti-priyo 'cyutaḥ
BhP_10.30.008/1 mālaty adarśi vaḥ kaccin mallike jāti-yūthike
BhP_10.30.008/3 prītiṃ vo janayan yātaḥ kara-sparśena mādhavaḥ
BhP_10.30.009/1 cūta-priyāla-panasāsana-kovidāra jambv-arka-bilva-bakulāmra-kadamba-nīpāḥ
BhP_10.30.009/3 ye 'nye parārtha-bhavakā yamunopakūlāḥ śaṃsantu kṛṣṇa-padavīṃ rahitātmanāṃ naḥ
BhP_10.30.010/1 kiṃ te kṛtaṃ kṣiti tapo bata keśavāṅghri-
BhP_10.30.010/2 sparśotsavotpulakitāṅga-nahair vibhāsi
BhP_10.30.010/3 apy aṅghri-sambhava urukrama-vikramād vā
BhP_10.30.010/4 āho varāha-vapuṣaḥ parirambhaṇena
BhP_10.30.011/1 apy eṇa-patny upagataḥ priyayeha gātrais
BhP_10.30.011/2 tanvan dṛśāṃ sakhi su-nirvṛtim acyuto vaḥ
BhP_10.30.011/3 kāntāṅga-saṅga-kuca-kuṅkuma-rañjitāyāḥ
BhP_10.30.011/4 kunda-srajaḥ kula-pater iha vāti gandhaḥ
BhP_10.30.012/1 bāhuṃ priyāṃsa upadhāya gṛhīta-padmo
BhP_10.30.012/2 rāmānujas tulasikāli-kulair madāndhaiḥ
BhP_10.30.012/3 anvīyamāna iha vas taravaḥ praṇāmaṃ
BhP_10.30.012/4 kiṃ vābhinandati caran praṇayāvalokaiḥ
BhP_10.30.013/1 pṛcchatemā latā bāhūn apy āśliṣṭā vanaspateḥ
BhP_10.30.013/3 nūnaṃ tat-karaja-spṛṣṭā bibhraty utpulakāny aho
BhP_10.30.014/1 ity unmatta-vaco gopyaḥ kṛṣṇānveṣaṇa-kātarāḥ
BhP_10.30.014/3 līlā bhagavatas tās tā hy anucakrus tad-ātmikāḥ
BhP_10.30.015/1 kasyācit pūtanāyantyāḥ kṛṣṇāyanty apibat stanam
BhP_10.30.015/3 tokayitvā rudaty anyā padāhan śakaṭāyatīm
BhP_10.30.016/1 daityāyitvā jahārānyām eko kṛṣṇārbha-bhāvanām
BhP_10.30.016/3 riṅgayām āsa kāpy aṅghrī karṣantī ghoṣa-niḥsvanaiḥ
BhP_10.30.017/1 kṛṣṇa-rāmāyite dve tu gopāyantyaś ca kāścana
BhP_10.30.017/3 vatsāyatīṃ hanti cānyā tatraikā tu bakāyatīm
BhP_10.30.018/1 āhūya dūra-gā yadvat kṛṣṇas tam anuvartatīm
BhP_10.30.018/3 veṇuṃ kvaṇantīṃ krīḍantīm anyāḥ śaṃsanti sādhv iti
BhP_10.30.019/1 kasyāñcit sva-bhujaṃ nyasya calanty āhāparā nanu
BhP_10.30.019/3 kṛṣṇo 'haṃ paśyata gatiṃ lalitām iti tan-manāḥ
BhP_10.30.020/1 mā bhaiṣṭa vāta-varṣābhyāṃ tat-trāṇaṃ vihitaṃ maya
BhP_10.30.020/3 ity uktvaikena hastena yatanty unnidadhe 'mbaram
BhP_10.30.021/1 āruhyaikā padākramya śirasy āhāparāṃ nṛpa
BhP_10.30.021/3 duṣṭāhe gaccha jāto 'haṃ khalānām nanu daṇḍa-kṛt
BhP_10.30.022/1 tatraikovāca he gopā dāvāgniṃ paśyatolbaṇam
BhP_10.30.022/3 cakṣūṃṣy āśv apidadhvaṃ vo vidhāsye kṣemam añjasā
BhP_10.30.023/1 baddhānyayā srajā kācit tanvī tatra ulūkhale
BhP_10.30.023/3 badhnāmi bhāṇḍa-bhettāraṃ haiyaṅgava-muṣaṃ tv iti
BhP_10.30.023/5 bhītā su-dṛk pidhāyāsyaṃ bheje bhīti-viḍambanam
BhP_10.30.024/1 evaṃ kṛṣṇaṃ pṛcchamānā vrṇdāvana-latās tarūn
BhP_10.30.024/3 vyacakṣata vanoddeśe padāni paramātmanaḥ
BhP_10.30.025/1 padāni vyaktam etāni nanda-sūnor mahātmanaḥ
BhP_10.30.025/3 lakṣyante hi dhvajāmbhoja- vajrāṅkuśa-yavādibhiḥ
BhP_10.30.026/1 tais taiḥ padais tat-padavīm anvicchantyo 'grato'balāḥ
BhP_10.30.026/3 vadhvāḥ padaiḥ su-pṛktāni vilokyārtāḥ samabruvan
BhP_10.30.027/1 kasyāḥ padāni caitāni yātāyā nanda-sūnunā
BhP_10.30.027/3 aṃsa-nyasta-prakoṣṭhāyāḥ kareṇoḥ kariṇā yathā
BhP_10.30.028/1 anayārādhito nūnaṃ bhagavān harir īśvaraḥ
BhP_10.30.028/3 yan no vihāya govindaḥ prīto yām anayad rahaḥ
BhP_10.30.029/1 dhanyā aho amī ālyo govindāṅghry-abja-reṇavaḥ
BhP_10.30.029/3 yān brahmeśau ramā devī dadhur mūrdhny agha-nuttaye
BhP_10.30.030/1 tasyā amūni naḥ kṣobhaṃ kurvanty uccaiḥ padāni yat
BhP_10.30.030/3 yaikāpahṛtya gopīnām raho bhunkte 'cyutādharam
BhP_10.30.030/5 na lakṣyante padāny atra tasyā nūnaṃ tṛṇāṅkuraiḥ
BhP_10.30.030/7 khidyat-sujātāṅghri-talām unninye preyasīṃ priyaḥ
BhP_10.30.031/1 imāny adhika-magnāni padāni vahato vadhūm
BhP_10.30.031/3 gopyaḥ paśyata kṛṣṇasya bhārākrāntasya kāminaḥ
BhP_10.30.031/5 atrāvaropitā kāntā puṣpa-hetor mahātmanā
BhP_10.30.032/1 atra prasūnāvacayaḥ priyārthe preyasā kṛtaḥ
BhP_10.30.032/3 prapadākramaṇa ete paśyatāsakale pade
BhP_10.30.033/1 keśa-prasādhanaṃ tv atra kāminyāḥ kāminā kṛtam
BhP_10.30.033/3 tāni cūḍayatā kāntām upaviṣṭam iha dhruvam
BhP_10.30.034/1 reme tayā cātma-rata ātmārāmo 'py akhaṇḍitaḥ
BhP_10.30.034/3 kāmināṃ darśayan dainyaṃ strīṇāṃ caiva durātmatām
BhP_10.30.035/1 ity evaṃ darśayantyas tāś cerur gopyo vicetasaḥ
BhP_10.30.035/3 yāṃ gopīm anayat kṛṣṇo vihāyānyāḥ striyo vane
BhP_10.30.036/1 sā ca mene tadātmānaṃ variṣṭhaṃ sarva-yoṣitām
BhP_10.30.036/3 hitvā gopīḥ kāma-yānā mām asau bhajate priyaḥ
BhP_10.30.037/1 tato gatvā vanoddeśaṃ dṛptā keśavam abravīt
BhP_10.30.037/3 na pāraye 'haṃ calituṃ naya māṃ yatra te manaḥ
BhP_10.30.038/1 evam uktaḥ priyām āha skandha āruhyatām iti
BhP_10.30.038/3 tataś cāntardadhe kṛṣṇaḥ sā vadhūr anvatapyata
BhP_10.30.039/1 hā nātha ramaṇa preṣṭha kvāsi kvāsi mahā-bhuja
BhP_10.30.039/3 dāsyās te kṛpaṇāyā me sakhe darśaya sannidhim
BhP_10.30.040/0 śrī-śuka uvāca
BhP_10.30.040/1 anvicchantyo bhagavato mārgaṃ gopyo 'vidūritaḥ
BhP_10.30.040/3 dadṛśuḥ priya-viśleṣān mohitāṃ duḥkhitāṃ sakhīm
BhP_10.30.041/1 tayā kathitam ākarṇya māna-prāptiṃ ca mādhavāt
BhP_10.30.041/3 avamānaṃ ca daurātmyād vismayaṃ paramaṃ yayuḥ
BhP_10.30.042/1 tato 'viśan vanaṃ candra jyotsnā yāvad vibhāvyate
BhP_10.30.042/3 tamaḥ praviṣṭam ālakṣya tato nivavṛtuḥ striyaḥ
BhP_10.30.043/1 tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ
BhP_10.30.043/3 tad-guṇān eva gāyantyo nātmagārāṇi sasmaruḥ
BhP_10.30.044/1 punaḥ pulinam āgatya kālindyāḥ kṛṣṇa-bhāvanāḥ
BhP_10.30.044/3 samavetā jaguḥ kṛṣṇaṃ tad-āgamana-kāṅkṣitāḥ
Chapter 31
BhP_10.31.001/0 gopya ūcuḥ
BhP_10.31.001/1 jayati te 'dhikaṃ janmanā vrajaḥ śrayata indirā śaśvad atra hi
BhP_10.31.001/3 dayita dṛśyatāṃ dikṣu tāvakās tvayi dhṛtāsavas tvāṃ vicinvate
BhP_10.31.002/1 śarad-udāśaye sādhu-jāta-sat- sarasijodara-śrī-muṣā dṛśā
BhP_10.31.002/3 surata-nātha te 'śulka-dāsikā vara-da nighnato neha kiṃ vadhaḥ
BhP_10.31.003/1 viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt
BhP_10.31.003/3 vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṃ rakṣitā muhuḥ
BhP_10.31.004/1 na khalu gopīkā-nandano bhavān akhila-dehinām antarātma-dṛk
BhP_10.31.004/3 vikhanasārthito viśva-guptaye sakha udeyivān sātvatāṃ kule
BhP_10.31.005/1 viracitābhayaṃ vṛṣṇi-dhūrya te caraṇam īyuṣāṃ saṃsṛter bhayāt
BhP_10.31.005/3 kara-saroruhaṃ kānta kāma-daṃ śirasi dhehi naḥ śrī-kara-graham
BhP_10.31.006/1 vraja-janārti-han vīra yoṣitāṃ nija-jana-smaya-dhvaṃsana-smita
BhP_10.31.006/3 bhaja sakhe bhavat-kiṅkarīḥ sma no jalaruhānanaṃ cāru darśaya
BhP_10.31.007/1 praṇata-dehināṃ pāpa-karṣaṇaṃ tṛṇa-carānugaṃ śrī-niketanam
BhP_10.31.007/3 phaṇi-phaṇārpitaṃ te padāmbujaṃ kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam
BhP_10.31.008/1 madhurayā girā valgu-vākyayā budha-manojñayā puṣkarekṣaṇa
BhP_10.31.008/3 vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ
BhP_10.31.009/1 tava kathāmṛtaṃ tapta-jīvanaṃ kavibhir īḍitaṃ kalmaṣāpaham
BhP_10.31.009/3 śravaṇa-maṅgalaṃ śrīmad ātataṃ bhuvi gṛṇanti ye bhūri-dā janāḥ
BhP_10.31.010/1 prahasitaṃ priya-prema-vīkṣaṇaṃ viharaṇaṃ ca te dhyāna-maṅgalam
BhP_10.31.010/3 rahasi saṃvido yā hṛdi spṛśaḥ kuhaka no manaḥ kṣobhayanti hi
BhP_10.31.011/1 calasi yad vrajāc cārayan paśūn nalina-sundaraṃ nātha te padam
BhP_10.31.011/3 śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalilatāṃ manaḥ kānta gacchati
BhP_10.31.012/1 dina-parikṣaye nīla-kuntalair vanaruhānanaṃ bibhrad āvṛtam
BhP_10.31.012/3 ghana-rajasvalaṃ darśayan muhur manasi naḥ smaraṃ vīra yacchasi
BhP_10.31.013/1 praṇata-kāma-daṃ padmajārcitaṃ dharaṇi-maṇḍanaṃ dhyeyam āpadi
BhP_10.31.013/3 caraṇa-paṅkajaṃ śantamaṃ ca te ramaṇa naḥ staneṣv arpayādhi-han
BhP_10.31.014/1 surata-vardhanaṃ śoka-nāśanaṃ svarita-veṇunā suṣṭhu cumbitam
BhP_10.31.014/3 itara-rāga-vismāraṇaṃ nṛṇāṃ vitara vīra nas te 'dharāmṛtam
BhP_10.31.015/1 aṭati yad bhavān ahni kānanaṃ truṭi yugāyate tvām apaśyatām
BhP_10.31.015/3 kuṭila-kuntalaṃ śrī-mukhaṃ ca te jaḍa udīkṣatāṃ pakṣma-kṛd dṛśām
BhP_10.31.016/1 pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te 'nty acyutāgatāḥ
BhP_10.31.016/3 gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi
BhP_10.31.017/1 rahasi saṃvidaṃ hṛc-chayodayaṃ prahasitānanaṃ prema-vīkṣaṇam
BhP_10.31.017/3 bṛhad-uraḥ śriyo vīkṣya dhāma te muhur ati-spṛhā muhyate manaḥ
BhP_10.31.018/1 vraja-vanaukasāṃ vyaktir aṅga te vṛjina-hantry alaṃ viśva-maṅgalam
BhP_10.31.018/3 tyaja manāk ca nas tvat-spṛhātmanāṃ sva-jana-hṛd-rujāṃ yan niṣūdanam
BhP_10.31.019/1 yat te sujāta-caraṇāmburuhaṃ staneṣu
BhP_10.31.019/2 bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu
BhP_10.31.019/3 tenāṭavīm aṭasi tad vyathate na kiṃ svit
BhP_10.31.019/4 kūrpādibhir bhramati dhīr bhavad-āyuṣāṃ naḥ
Chapter 32
BhP_10.32.001/0 śrī-śuka uvāca
BhP_10.32.001/1 iti gopyaḥ pragāyantyaḥ pralapantyaś ca citradhā
BhP_10.32.001/3 ruruduḥ su-svaraṃ rājan kṛṣṇa-darśana-lālasāḥ
BhP_10.32.002/1 tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ
BhP_10.32.002/3 pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ
BhP_10.32.003/1 taṃ vilokyāgataṃ preṣṭhaṃ prīty-utphulla-dṛśo 'balāḥ
BhP_10.32.003/3 uttasthur yugapat sarvās tanvaḥ prāṇam ivāgatam
BhP_10.32.004/1 kācit karāmbujaṃ śaurer jagṛhe 'ñjalinā mudā
BhP_10.32.004/3 kācid dadhāra tad-bāhum aṃse candana-bhūṣitam
BhP_10.32.005/1 kācid añjalināgṛhṇāt tanvī tāmbūla-carvitam
BhP_10.32.005/3 ekā tad-aṅghri-kamalaṃ santaptā stanayor adhāt
BhP_10.32.006/1 ekā bhru-kuṭim ābadhya prema-saṃrambha-vihvalā
BhP_10.32.006/3 ghnantīvaikṣat kaṭākṣepaiḥ sandaṣṭa-daśana-cchadā
BhP_10.32.007/1 aparānimiṣad-dṛgbhyāṃ juṣāṇā tan-mukhāmbujam
BhP_10.32.007/3 āpītam api nātṛpyat santas tac-caraṇaṃ yathā
BhP_10.32.008/1 taṃ kācin netra-randhreṇa hṛdi kṛtvā nimīlya ca
BhP_10.32.008/3 pulakāṅgy upaguhyāste yogīvānanda-samplutā
BhP_10.32.009/1 sarvās tāḥ keśavāloka- paramotsava-nirvṛtāḥ
BhP_10.32.009/3 jahur viraha-jaṃ tāpaṃ prājñaṃ prāpya yathā janāḥ
BhP_10.32.010/1 tābhir vidhūta-śokābhir bhagavān acyuto vṛtaḥ
BhP_10.32.010/3 vyarocatādhikaṃ tāta puruṣaḥ śaktibhir yathā
BhP_10.32.011/1 tāḥ samādāya kālindyā nirviśya pulinaṃ vibhuḥ
BhP_10.32.011/3 vikasat-kunda-mandāra surabhy-anila-ṣaṭpadam
BhP_10.32.012/1 śarac-candrāṃśu-sandoha- dhvasta-doṣā-tamaḥ śivam
BhP_10.32.012/3 kṛṣṇāyā hasta-taralā cita-komala-vālukam
BhP_10.32.013/1 tad-darśanāhlāda-vidhūta-hṛd-rujo manorathāntaṃ śrutayo yathā yayuḥ
BhP_10.32.013/3 svair uttarīyaiḥ kuca-kuṅkumāṅkitair acīkḷpann āsanam ātma-bandhave
BhP_10.32.014/1 tatropaviṣṭo bhagavān sa īśvaro yogeśvarāntar-hṛdi kalpitāsanaḥ
BhP_10.32.014/3 cakāsa gopī-pariṣad-gato 'rcitas trailokya-lakṣmy-eka-padaṃ vapur dadhat
BhP_10.32.015/1 sabhājayitvā tam anaṅga-dīpanaṃ sahāsa-līlekṣaṇa-vibhrama-bhruvā
BhP_10.32.015/3 saṃsparśanenāṅka-kṛtāṅghri-hastayoḥ saṃstutya īṣat kupitā babhāṣire
BhP_10.32.016/0 śrī-gopya ūcuḥ
BhP_10.32.016/1 bhajato 'nubhajanty eka eka etad-viparyayam
BhP_10.32.016/3 nobhayāṃś ca bhajanty eka etan no brūhi sādhu bhoḥ
BhP_10.32.017/0 śrī-bhagavān uvāca
BhP_10.32.017/1 mitho bhajanti ye sakhyaḥ svārthaikāntodyamā hi te
BhP_10.32.017/3 na tatra sauhṛdaṃ dharmaḥ svārthārthaṃ tad dhi nānyathā
BhP_10.32.018/1 bhajanty abhajato ye vai karuṇāḥ pitarau yathā
BhP_10.32.018/3 dharmo nirapavādo 'tra sauhṛdaṃ ca su-madhyamāḥ
BhP_10.32.019/1 bhajato 'pi na vai kecid bhajanty abhajataḥ kutaḥ
BhP_10.32.019/3 ātmārāmā hy āpta-kāmā akṛta-jñā guru-druhaḥ
BhP_10.32.020/1 nāhaṃ tu sakhyo bhajato 'pi jantūn bhajāmy amīṣām anuvṛtti-vṛttaye
BhP_10.32.020/3 yathādhano labdha-dhane vinaṣṭe tac-cintayānyan nibhṛto na veda
BhP_10.32.021/1 evaṃ mad-arthojjhita-loka-veda svānām hi vo mayy anuvṛttaye 'balāḥ
BhP_10.32.021/3 mayāparokṣaṃ bhajatā tirohitaṃ māsūyituṃ mārhatha tat priyaṃ priyāḥ
BhP_10.32.022/1 na pāraye 'haṃ niravadya-saṃyujāṃ sva-sādhu-kṛtyaṃ vibudhāyuṣāpi vaḥ
BhP_10.32.022/3 yā mābhajan durjara-geha-śṛṅkhalāḥ saṃvṛścya tad vaḥ pratiyātu sādhunā
Chapter 33
BhP_10.33.001/0 śrī-śuka uvāca
BhP_10.33.001/1 itthaṃ bhagavato gopyaḥ śrutvā vācaḥ su-peśalāḥ
BhP_10.33.001/3 jahur viraha-jaṃ tāpaṃ tad-aṅgopacitāśiṣaḥ
BhP_10.33.002/1 tatrārabhata govindo rāsa-krīḍām anuvrataiḥ
BhP_10.33.002/3 strī-ratnair anvitaḥ prītair anyonyābaddha-bāhubhiḥ
BhP_10.33.003/1 rāsotsavaḥ sampravṛtto gopī-maṇḍala-maṇḍitaḥ
BhP_10.33.003/3 yogeśvareṇa kṛṣṇena tāsāṃ madhye dvayor dvayoḥ
BhP_10.33.003/5 praviṣṭena gṛhītānāṃ kaṇṭhe sva-nikaṭaṃ striyaḥ
BhP_10.33.003/7 yaṃ manyeran nabhas tāvad vimāna-śata-saṅkulam
BhP_10.33.003/9 divaukasāṃ sa-dārāṇām autsukyāpahṛtātmanām
BhP_10.33.004/1 tato dundubhayo nedur nipetuḥ puṣpa-vṛṣṭayaḥ
BhP_10.33.004/3 jagur gandharva-patayaḥ sa-strīkās tad-yaśo 'malam
BhP_10.33.005/1 valayānāṃ nūpurāṇāṃ kiṅkiṇīnāṃ ca yoṣitām
BhP_10.33.005/3 sa-priyāṇām abhūc chabdas tumulo rāsa-maṇḍale
BhP_10.33.006/1 tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ
BhP_10.33.006/3 madhye maṇīnāṃ haimānāṃ mahā-marakato yathā
BhP_10.33.007/1 pāda-nyāsair bhuja-vidhutibhiḥ sa-smitair bhrū-vilāsair
BhP_10.33.007/2 bhajyan madhyaiś cala-kuca-paṭaiḥ kuṇḍalair gaṇḍa-lolaiḥ
BhP_10.33.007/3 svidyan-mukhyaḥ kavara-rasanāgranthayaḥ kṛṣṇa-vadhvo
BhP_10.33.007/4 gāyantyas taṃ taḍita iva tā megha-cakre virejuḥ
BhP_10.33.008/1 uccair jagur nṛtyamānā rakta-kaṇṭhyo rati-priyāḥ
BhP_10.33.008/3 kṛṣṇābhimarśa-muditā yad-gītenedam āvṛtam
BhP_10.33.009/1 kācit samaṃ mukundena svara-jātīr amiśritāḥ
BhP_10.33.009/3 unninye pūjitā tena prīyatā sādhu sādhv iti
BhP_10.33.009/5 tad eva dhruvam unninye tasyai mānaṃ ca bahv adāt
BhP_10.33.010/1 kācid rāsa-pariśrāntā pārśva-sthasya gadā-bhṛtaḥ
BhP_10.33.010/3 jagrāha bāhunā skandhaṃ ślathad-valaya-mallikā
BhP_10.33.011/1 tatraikāṃsa-gataṃ bāhuṃ kṛṣṇasyotpala-saurabham
BhP_10.33.011/3 candanāliptam āghrāya hṛṣṭa-romā cucumba ha
BhP_10.33.012/1 kasyāścin nāṭya-vikṣipta kuṇḍala-tviṣa-maṇḍitam
BhP_10.33.012/3 gaṇḍaṃ gaṇḍe sandadhatyāḥ prādāt tāmbūla-carvitam
BhP_10.33.013/1 nṛtyatī gāyatī kācit kūjan nūpura-mekhalā
BhP_10.33.013/3 pārśva-sthācyuta-hastābjaṃ śrāntādhāt stanayoḥ śivam
BhP_10.33.014/1 gopyo labdhvācyutaṃ kāntaṃ śriya ekānta-vallabham
BhP_10.33.014/3 gṛhīta-kaṇṭhyas tad-dorbhyāṃ gāyantyas tam vijahrire
BhP_10.33.015/1 karṇotpalālaka-viṭaṅka-kapola-gharma-
BhP_10.33.015/2 vaktra-śriyo valaya-nūpura-ghoṣa-vādyaiḥ
BhP_10.33.015/3 gopyaḥ samaṃ bhagavatā nanṛtuḥ sva-keśa-
BhP_10.33.015/4 srasta-srajo bhramara-gāyaka-rāsa-goṣṭhyām
BhP_10.33.016/1 evaṃ pariṣvaṅga-karābhimarśa- snigdhekṣaṇoddāma-vilāsa-hāsaiḥ
BhP_10.33.016/3 reme rameśo vraja-sundarībhir yathārbhakaḥ sva-pratibimba-vibhramaḥ
BhP_10.33.017/1 tad-aṅga-saṅga-pramudākulendriyāḥ keśān dukūlaṃ kuca-paṭṭikāṃ vā
BhP_10.33.017/3 nāñjaḥ prativyoḍhum alaṃ vraja-striyo visrasta-mālābharaṇāḥ kurūdvaha
BhP_10.33.018/1 kṛṣṇa-vikrīḍitaṃ vīkṣya mumuhuḥ khe-cara-striyaḥ
BhP_10.33.018/3 kāmārditāḥ śaśāṅkaś ca sa-gaṇo vismito 'bhavat
BhP_10.33.019/1 kṛtvā tāvantam ātmānaṃ yāvatīr gopa-yoṣitaḥ
BhP_10.33.019/3 reme sa bhagavāṃs tābhir ātmārāmo 'pi līlayā
BhP_10.33.020/1 tāsāṃ rati-vihāreṇa śrāntānāṃ vadanāni saḥ
BhP_10.33.020/3 prāmṛjat karuṇaḥ premṇā śantamenāṅga pāṇinā
BhP_10.33.021/1 gopyaḥ sphurat-puraṭa-kuṇḍala-kuntala-tviḍ-
BhP_10.33.021/2 gaṇḍa-śriyā sudhita-hāsa-nirīkṣaṇena
BhP_10.33.021/3 mānaṃ dadhatya ṛṣabhasya jaguḥ kṛtāni
BhP_10.33.021/4 puṇyāni tat-kara-ruha-sparśa-pramodāḥ
BhP_10.33.022/1 tābhir yutaḥ śramam apohitum aṅga-saṅga-
BhP_10.33.022/2 ghṛṣṭa-srajaḥ sa kuca-kuṅkuma-rañjitāyāḥ
BhP_10.33.022/3 gandharva-pālibhir anudruta āviśad vāḥ
BhP_10.33.022/4 śrānto gajībhir ibha-rāḍ iva bhinna-setuḥ
BhP_10.33.023/1 so 'mbhasy alaṃ yuvatibhiḥ pariṣicyamānaḥ
BhP_10.33.023/2 premṇekṣitaḥ prahasatībhir itas tato 'ṅga
BhP_10.33.023/3 vaimānikaiḥ kusuma-varṣibhir īdyamāno
BhP_10.33.023/4 reme svayaṃ sva-ratir atra gajendra-līlaḥ
BhP_10.33.024/1 tataś ca kṛṣṇopavane jala-sthala prasūna-gandhānila-juṣṭa-dik-taṭe
BhP_10.33.024/3 cacāra bhṛṅga-pramadā-gaṇāvṛto yathā mada-cyud dviradaḥ kareṇubhiḥ
BhP_10.33.025/1 evaṃ śaśāṅkāṃśu-virājitā niśāḥ sa satya-kāmo 'nuratābalā-gaṇaḥ
BhP_10.33.025/3 siṣeva ātmany avaruddha-saurataḥ sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ
BhP_10.33.026/0 śrī-parīkṣid uvāca
BhP_10.33.026/1 saṃsthāpanāya dharmasya praśamāyetarasya ca
BhP_10.33.026/3 avatīrṇo hi bhagavān aṃśena jagad-īśvaraḥ
BhP_10.33.027/1 sa kathaṃ dharma-setūnāṃ vaktā kartābhirakṣitā
BhP_10.33.027/3 pratīpam ācarad brahman para-dārābhimarśanam
BhP_10.33.028/1 āpta-kāmo yadu-patiḥ kṛtavān vai jugupsitam
BhP_10.33.028/3 kim-abhiprāya etan naḥ śaṃśayaṃ chindhi su-vrata
BhP_10.33.029/0 śrī-śuka uvāca
BhP_10.33.029/1 dharma-vyatikramo dṛṣṭa īśvarāṇāṃ ca sāhasam
BhP_10.33.029/3 tejīyasāṃ na doṣāya vahneḥ sarva-bhujo yathā
BhP_10.33.030/1 naitat samācarej jātu manasāpi hy anīśvaraḥ
BhP_10.33.030/3 vinaśyaty ācaran mauḍhyād yathārudro 'bdhi-jaṃ viṣam
BhP_10.33.031/1 īśvarāṇāṃ vacaḥ satyaṃ tathaivācaritaṃ kvacit
BhP_10.33.031/3 teṣāṃ yat sva-vaco-yuktaṃ buddhimāṃs tat samācaret
BhP_10.33.032/1 kuśalācaritenaiṣām iha svārtho na vidyate
BhP_10.33.032/3 viparyayeṇa vānartho nirahaṅkāriṇāṃ prabho
BhP_10.33.033/1 kim utākhila-sattvānāṃ tiryaṅ-martya-divaukasām
BhP_10.33.033/3 īśituś ceśitavyānāṃ kuśalākuśalānvayaḥ
BhP_10.33.034/1 yat-pāda-paṅkaja-parāga-niṣeva-tṛptā
BhP_10.33.034/2 yoga-prabhāva-vidhutākhila-karma-bandhāḥ
BhP_10.33.034/3 svairaṃ caranti munayo 'pi na nahyamānās
BhP_10.33.034/4 tasyecchayātta-vapuṣaḥ kuta eva bandhaḥ
BhP_10.33.035/1 gopīnāṃ tat-patīnāṃ ca sarveṣām eva dehinām
BhP_10.33.035/3 yo 'ntaś carati so 'dhyakṣaḥ krīḍaneneha deha-bhāk
BhP_10.33.036/1 anugrahāya bhaktānāṃ mānuṣaṃ deham āsthitaḥ
BhP_10.33.036/3 bhajate tādṛśīḥ krīḍa yāḥ śrutvā tat-paro bhavet
BhP_10.33.037/1 nāsūyan khalu kṛṣṇāya mohitās tasya māyayā
BhP_10.33.037/3 manyamānāḥ sva-pārśva-sthān svān svān dārān vrajaukasaḥ
BhP_10.33.038/1 brahma-rātra upāvṛtte vāsudevānumoditāḥ
BhP_10.33.038/3 anicchantyo yayur gopyaḥ sva-gṛhān bhagavat-priyāḥ
BhP_10.33.039/1 vikrīḍitaṃ vraja-vadhūbhir idaṃ ca viṣṇoḥ
BhP_10.33.039/2 śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
BhP_10.33.039/3 bhaktiṃ parāṃ bhagavati pratilabhya kāmaṃ
BhP_10.33.039/4 hṛd-rogam āśv apahinoty acireṇa dhīraḥ
Chapter 34
Source Colophon
Sanskrit text of the Bhagavata Purana, Skandha 10, chapters 29–33 (Rasa Panchadhyayi), in IAST transliteration. Published by GRETIL (Göttingen Register of Electronic Texts in Indian Languages), University of Göttingen. The digital text is based on the critical edition of the Bhagavata Purana. Converted to Unicode (UTF-8). GRETIL texts are provided for reference purposes under the terms of use established by the GRETIL project.
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