Once again, the Pracetas returned to the banks of the Yamunā River. Their minds were absorbed in thoughts of Krishna, and as they gathered together, yearning for his presence, they sang songs glorifying him. But, O King, overcome by anger, they unleashed fire and wind from their mouths, as if to render the earth barren—much like the Samvartaka fire at the end of an age. As the trees began to burn and turn to ashes, Brahmā himself appeared. He soothed the sons of Barhiṣmat with wise counsel, calming their fury. The remaining trees, terrified by what had happened, offered their daughter to the Pracetas, following the instructions of Svayambhū. By Brahmā’s command, the Pracetas accepted Māriṣā, and from her, due to a great offense, was born Dakṣa, the progenitor of all living beings. When the Cākṣuṣa Manvantara arrived, at the dawn of creation, time swept onward, and Dakṣa, impelled by destiny, created the desired beings. Dakṣa, whose radiance outshone all others at birth and whose skill was unmatched, earned his name because of his deeds. The primordial Lord, who is without beginning, installed Dakṣa for the creation and protection of beings, appointing him and others as the lords of all creatures. Meanwhile, in Vraja, the gopīs sang to Krishna. They said, “Vraja flourishes more because of your birth, Krishna; Lakshmi always resides here. Beloved, let your devotees be seen in all directions, for those whose lives depend on you search for you everywhere. O noble one, in the autumn night, your gaze steals the beauty from the heart of the lotus. Lord of love, we are your unpaid servants. O giver of boons, is it right for you to abandon us here?” They recalled how Krishna had repeatedly protected them—from poisoned waters, from the serpent demon, from storms, lightning, fire, and the wrath of the rain-god, and from dangers everywhere. “O supreme one,” they said, “you are not merely the delight of the gopīs; you are the inner witness of all embodied beings. At Brahmā’s request, you appeared in the clan of the Sātvatas to protect the world.” “O foremost of the Vṛṣṇis, your feet are a shelter for those who approach you, freeing them from worldly fear. Beloved, whose lotus hands grant desires, place your auspicious hand upon our heads. O hero, remover of Vraja’s suffering, whose smile destroys the pride of your own people, accept us as your servants and show us your beautiful lotus-like face.” They continued, “Destroyer of sin for those who bow, follower of those who graze grass, abode of fortune—your lotus feet were offered by the serpent’s hoods. Place them on our breasts and relieve the pain in our hearts. With sweet speech, charming words, and wisdom pleasing to the mind, O lotus-eyed one, you bewilder us. O hero, nourish us with the nectar of your lips.” “The nectar of your stories is life for the suffering, praised by poets, removing sin. Hearing them brings auspiciousness and wealth; those who spread them on earth are truly generous. Your laughter, beloved, your loving glances, your playful acts, and your meditation are auspicious. The secret conversations that touch the heart, O enchanter, disturb our minds.” “When you wander from Vraja, herding the cows, O lord, your lotus-like feet tread on stones, grass, and sprouts. Our minds, afflicted by longing, follow you, beloved. At the end of the day, with blue hair, you appear, bearing a face adorned with forest flowers, covered in dust from the clouds, repeatedly showing yourself; O hero, you stir love in our hearts.” “Your lotus feet, which grant desires to those who bow, are worshipped by Lakshmi, ornament of the earth, worthy of meditation in adversity, and bring peace. Beloved, place them upon our breasts and relieve our pain. Your lips, kissed by the melodious flute, increase love and destroy sorrow, making people forget all other passions. O hero, grant us the nectar of your lips.” “When you wander the forest by day, for those who do not see you, a moment becomes an age. Your curly hair and beautiful face, for those who gaze with dull eyes, are hidden even by their own eyelids. Having abandoned husbands, sons, family, brothers, and relatives, we, the last ones, have come to you, O infallible one. Knowing your path and enchanted by your song, which woman would return home at night?” “The secret conversations, the rising of love in the heart, your smiling face, loving glances, and the splendor of your broad chest, O abode of fortune, repeatedly cause our minds to long and become bewildered. O embodiment of auspiciousness for the dwellers of Vraja, your presence alone destroys all suffering and brings universal blessing. Please, withdraw even slightly from those whose hearts are afflicted by longing for you, for your absence is the cure for the pain of separation among your own people.” “O beloved, we gently place your beautiful lotus feet upon our breasts, though we are fearful of their hardness. Is it for this reason you wander the forest, and do your feet not feel pain from walking on sharp stones? Our minds, sustained by your life, do not stray from you.” Thus concludes Chapter Thirty-One, named ‘The Song of the Gopīs,’ in the first half of the Tenth Book of the Śrīmad Bhāgavatam, the great Purāṇa, the scripture of the supreme renunciates. In the aftermath of Krishna’s departure, the wives of Rāma embraced his body and entered the fire. The wives of Vasudeva, as well as the daughters-in-law of Hari, including those of Pradyumna, did likewise. And the wives of Krishna, led by Rukmiṇī, entered the fire, united in spirit with him. Arjuna, overwhelmed by separation from his dear friend Krishna, consoled himself with songs and wise sayings about Krishna. He performed the proper funeral rites for his relatives whose lineage had been lost, arranging them in due order for those who had been slain. The ocean then flooded Dvārakā, which had been abandoned by Hari, in a moment, O King, save for the splendid abode of the Lord. There, Lord Madhusūdana is eternally present, removing all evil by remembrance, the most auspicious among all auspicious things. Taking the surviving women, children, and elders, Dhanañjaya (Arjuna) brought them to Indraprastha and installed Vajra as king. Hearing of the deaths of their friends, Arjuna’s grandfathers made you the bearer of the lineage, O King, and all departed on the great path. Whoever, with faith, recounts the deeds and birth of Viṣṇu, Lord of the gods, is freed from all sins. In this way, hearing and reciting the charming descents, heroic deeds, and childhood exploits of Hari, the Lord, whether here or elsewhere, a person attains supreme devotion on the path of the highest renunciates. Yet, with the body, pride, increasing anger, and desire, a passionate person engages in conflict with others who are also desirous, bringing ruin upon himself. In the body, composed of the five elements, the ignorant soul repeatedly clings to the false notions of ‘I’ and ‘mine,’ and this misguided thinking produces a faulty intellect. If, again, a creature follows the path of the wicked, striving for the satisfaction of the genitals and belly, he indulges and enters darkness as before.