Bhagavata Purana

हंसावहं च त्वं चार्य सखायौ मानसायनौ । अभूतामन्तरा वौकः सहस्रपरिवत्सरान्

O noble one, you and I were swans, friends dwelling in the lake of the mind; for thousands of years, there was no separation between us.

स त्वं विहाय मां बन्धो गतो ग्राम्यमतिर्महीम् । विचरन् पदमद्राक्षीः कयाचिन् निर्मितं स्त्रिया

But you abandoned me, O companion, and went to earth with a worldly mind; wandering, you saw a place fashioned by a certain woman.

पञ्चारामं नवद्वारं एकपालं त्रिकोष्ठकम् । षट्कुलं पञ्चविपणं पञ्चप्रकृति स्त्रीधवम्

Five gardens, nine gates, one guardian, three chambers, six families, five marketplaces, and fivefold nature—the abode of woman.

पञ्चेन्द्रियार्था आरामा द्वारः प्राणा नव प्रभो । तेजोऽबन्नानि कोष्ठानि कुलमिन्द्रियसङ्‌ग्रहः

The five sense objects are the pleasures; the nine gates are the channels of life, O master; the digestive fires and food are the compartments; the family is the collection of senses.

विपणस्तु क्रियाशक्तिः भूतप्रकृतिरव्यया । शक्त्यधीशः पुमांस्त्वत्र प्रविष्टो नावबुध्यते

The marketplace is the power of action; the elemental nature is imperishable; the lord of power is the person who has entered here, yet does not realize it.

तस्मिंस्त्वं रामया स्पृष्टो रममाणोऽश्रुतस्मृतिः । तत्सङ्‌गादीदृशीं प्राप्तो दशां पापीयसीं प्रभो

There, you, touched by Rāma, delighting, lost memory and hearing; from that association, O master, you attained such a degraded condition.

न त्वं विदर्भदुहिता नायं वीरः सुहृत्तव । न पतिस्त्वं पुरञ्जन्या रुद्धो नवमुखे यया

You are not the daughter of Vidarbha, nor is this hero your friend; you are not the husband of Purañjanī, who was confined by her at the ninth gate.

माया ह्येषा मया सृष्टा यत्पुमांसं स्त्रियं सतीम् । मन्यसे नोभयं यद्वै हंसौ पश्यावयोर्गतिम्

This is illusion, created by me, by which you consider the man and the virtuous woman as real; neither is true, just as the two swans observe the course of both of us.

अहं भवान्न चान्यस्त्वं त्वमेवाहं विचक्ष्व भोः । न नौ पश्यन्ति कवयः छिद्रं जातु मनागपि

I am you, and you are not other than me; you alone are I—understand this, O friend; the wise never see any flaw between us, not even the slightest.

यथा पुरुष आत्मानं एकं आदर्शचक्षुषोः । द्विधाभूतमवेक्षेत तथैवान्तरमावयोः

Just as a person sees himself as one, yet as two in the mirror and in his own sight, so too is the inner nature of both of us.

एवं स मानसो हंसो हंसेन प्रतिबोधितः । स्वस्थस्तद्व्यभिचारेण नष्टामाप पुनः स्मृतिम्

Thus, the swan of the mind, awakened by the swan, returned to his own state; by that correction, he regained his lost memory.

बर्हिष्मन्नेतदध्यात्मं पारोक्ष्येण प्रदर्शितम् । यत्परोक्षप्रियो देवो भगवान्विश्वभावनः

O Barhiṣmat, this has been shown in a spiritual manner, indirectly; for the Lord, creator of the universe, delights in what is indirect.

वेणुनादं श्रुत्वा आगतानां गोपीनां श्रीकृष्णेनसह संवादः; रासारम्भः; तासां मानापनोदाय भगवतो अंतर्धानं च - श्रीशुक उवाच - ( अनुष्टुप् ) भगवान् अपि ता रात्रीः शरदोत्फुल्लमल्लिकाः । वीक्ष्य रन्तुं मनश्चक्रे योगमायामुपाश्रितः

The Blessed Lord, seeing those nights of autumn adorned with blooming jasmine, desired to enjoy, resorting to his yogic power.

( मिश्र ) तदोडुराजः ककुभः करैर्मुखं प्राच्या विलिम्पन्नरुणेन शन्तमैः । स चर्षणीनामुदगाच्छुचो मृजन् प्रियः प्रियाया इव दीर्घदर्शनः

Then the moon, king of stars, with its gentle rays, anointed the eastern sky with a reddish hue; it rose, cleansing the hearts of the virtuous, like a beloved appearing after a long absence.

दृष्ट्वा कुमुद्वन्तं अखण्डमण्डलं रमाननाभं नवकुङ्‌कुमारुणम् । वनं च तत्कोमलगोभी रञ्जितं जगौ कलं वामदृशां मनोहरम्

Seeing the unbroken circle of the moon, radiant as the lotus face, newly tinged with saffron, and the forest adorned by the tender cows, he sang a sweet, enchanting melody for the lovely-eyed women.

निशम्य गीतां तदनङ्‌गवर्धनं व्रजस्त्रियः कृष्णगृहीतमानसाः । आजग्मुरन्योन्यमलक्षितोद्यमाः स यत्र कान्तो जवलोलकुण्डलाः

Hearing that song, which increased love's longing, the women of Vraja, whose minds were captivated by Krishna, came together, unnoticed by each other, to where their beloved stood, his earrings swinging.

( अनुष्टुप् ) दुहन्त्योऽभिययुः काश्चिद् दोहं हित्वा समुत्सुकाः । पयोऽधिश्रित्य संयावं अनुद्वास्यापरा ययुः

Some, while milking, left the task unfinished, eager to go; others, leaving the milk on the stove, hurried away without feeding their children.

परिवेषयन्त्यस्तद्धित्वा पाययन्त्यः शिशून् पयः । शुश्रूषन्त्यः पतीन् काश्चिद् अश्नन्त्योऽपास्य भोजनम्

Some, serving food, abandoned their duties; some, while feeding their infants, left them; others, attending to their husbands, departed without finishing their meal.

लिम्पन्त्यः प्रमृजन्त्योऽन्या अञ्जन्त्यः काश्च लोचने । व्यत्यस्तवस्त्राभरणाः काश्चित् कृष्णान्तिकं ययुः

Some, applying ointment or cleaning themselves, others painting their eyes, with garments and ornaments disarranged, hurried to Krishna's side.

ता वार्यमाणाः पतिभिः पितृभिः भ्रातृबन्धुभिः । गोविन्दापहृतात्मानो न न्यवर्तन्त मोहिताः

Though restrained by husbands, fathers, brothers, and relatives, their hearts stolen by Govinda, they could not be stopped, being enchanted.

अन्तर्गृहगताः काश्चिद् गोप्योऽलब्धविनिर्गमाः । कृष्णं तद्‍भावनायुक्ता दध्युर्मीलितलोचनाः

Some gopīs, unable to leave their homes, remained inside; absorbed in thoughts of Krishna, they meditated on him with closed eyes.

दुःसहप्रेष्ठविरह तीव्रतापधुताशुभाः । ध्यानप्राप्ताच्युताश्लेष निर्वृत्या क्षीणमङ्‌गलाः

Tormented by the unbearable pain of separation from their beloved, their intense suffering washed away all inauspiciousness; through meditation they attained union with the infallible Lord, and by that bliss, all misfortune was dispelled.

तमेव परमात्मानं जारबुद्ध्यापि सङ्‌गताः । जहुर्गुणमयं देहं सद्यः प्रक्षीणबन्धनाः

Having come together with the Supreme Self—even with the attitude of a lover—they immediately cast off their bodies composed of the modes of nature, their bondage at once destroyed.

श्रीपरीक्षिदुवाच - कृष्णं विदुः परं कान्तं न तु ब्रह्मतया मुने । गुणप्रवाहोपरमः तासां गुणधियां कथम्

King Parīkṣit said: O sage, the women of Vraja knew Kṛṣṇa as their supreme beloved, not as Brahman; how could the cessation of the flow of the modes occur for those whose minds were fixed on qualities?

श्रीशुक उवाच - उक्तं पुरस्ताद् एतत्ते चैद्यः सिद्धिं यथा गतः । द्विषन्नपि हृषीकेशं किमुताधोक्षजप्रियाः

Śuka said: This has already been explained to you before—how even the wicked Śiśupāla attained perfection; if one who hated Hṛṣīkeśa was liberated, how much more so those devoted to the transcendent Lord?

नृणां निःश्रेयसार्थाय व्यक्तिर्भगवतो नृप । अव्ययस्याप्रमेयस्य निर्गुणस्य गुणात्मनः

For the highest good of people, O King, the Supreme Lord—imperishable, immeasurable, beyond the modes, yet the soul of all qualities—manifests Himself.

कामं क्रोधं भयं स्नेहं ऐक्यं सौहृदमेव च । नित्यं हरौ विदधतो यान्ति तन्मयतां हि ते

Those who constantly direct desire, anger, fear, affection, unity, or friendship toward Hari, indeed become absorbed in Him.

न चैवं विस्मयः कार्यो भवता भगवत्यजे । योगेश्वरेश्वरे कृष्णे यत एतद् विमुच्यते

Therefore, you should not be astonished by this, for it is by Kṛṣṇa, the unborn Lord of all yogic masters, that such liberation is attained.

ता दृष्ट्वान्तिकमायाता भगवान् व्रजयोषितः । अवदद् वदतां श्रेष्ठो वाचः पेशैर्विमोहयन्

Seeing the women of Vraja approach Him, the Lord—foremost among speakers—addressed them with charming words, deluding their minds.