Bhagavata Purana

सत्यं शौचं दया मौनं बुद्धिः श्रीर्ह्रीर्यशः क्षमा । शमो दमो भगश्चेति यत्सङ्गाद्याति सङ्क्षयम्

Truth, purity, compassion, silence, intelligence, fortune, modesty, fame, forgiveness, tranquility, self-control, and prosperity—all these diminish through association with those who lack them.

तेष्वशान्तेषु मूढेषु खण्डितात्मस्वसाधुषु । सङ्गं न कुर्याच्छोच्येषु योषित् क्रीडामृगेषु च

One should not associate with those who are restless, foolish, broken in spirit, or unsaintly, nor with those who are pitiable or women who are like playthings.

न तथास्य भवेन्मोहो बन्धश्चान्यप्रसङ्गतः । योषित्सङ्गात् यथा पुंसो यथा तत्सङ्‌गिसङ्गतः

Delusion and bondage do not arise so much from association with others as they do from association with women, and even more so from association with those attached to women.

प्रजापतिः स्वां दुहितरं दृष्ट्वा तद् रूपधर्षितः । रोहिद्‍भूतां सोऽन्वधावद् ऋक्षरूपी हतत्रपः

The lord of creatures, seeing his own daughter, was overcome by her beauty; she had taken the form of a roe deer, and he, ashamed, pursued her in the form of a stag.

तत्सृष्टसृष्टसृष्टेषु को न्वखण्डितधीः पुमान् । ऋषिं नारायणमृते योषिन् मय्येह मायया

Among all those created and repeatedly created beings, who, except for the sage Nārāyaṇa, whose mind is never disturbed, can resist a woman like me, fashioned by illusion?

बलं मे पश्य मायायाः स्त्रीमय्या जयिनो दिशाम् । या करोति पदाक्रान्तान् भ्रूविजृम्भेण केवलम्

Behold the power of my illusion, embodied as a woman, which conquers even the victorious of all directions—she subdues those who have trodden the earth merely by the arching of her brows.

सङ्गं न कुर्यात्प्रमदासु जातु योगस्य पारं परमारुरुक्षुः । मत्सेवया प्रतिलब्धात्मलाभो वदन्ति या निरयद्वारमस्य

One who seeks to ascend to the highest stage of yoga should never associate with women; those who have attained the true self through serving me declare that such association is the gateway to hell.

योपयाति शनैर्माया योषिद् देवविनिर्मिता । तामीक्षेतात्मनो मृत्युं तृणैः कूपमिवावृतम्

The illusion, in the form of a woman, created by the gods, approaches slowly; one should recognize her as death for the self, like a well covered with grass.

यां मन्यते पतिं मोहान् मन्मायामृषभायतीम् । स्त्रीत्वं स्त्रीसङ्गतः प्राप्तो वित्तापत्यगृहप्रदम्

Deluded, a man thinks of her as his wife, though she is my illusion, appearing as a cow; by associating with women, he enters womanhood and becomes bound to wealth, children, and home.

तां आत्मनो विजानीयात् पत्यपत्यगृहात्मकम् । दैवोपसादितं मृत्युं मृगयोर्गायनं यथा

He should understand her—who is the embodiment of husband, child, and home—as death itself, sent by fate, just as the song of a hunter is death for the deer.

देहेन जीवभूतेन लोकात् लोकमनुव्रजन् । भुञ्जान एव कर्माणि करोत्यविरतं पुमान्

With a body endowed with life, a man wanders from world to world, continually performing actions and experiencing their results without cessation.

जीवो ह्यस्यानुगो देहो भूतेन्द्रियमनोमयः । तन्निरोधोऽस्य मरणं आविर्भावस्तु सम्भवः

The living being’s body, composed of elements, senses, and mind, follows him; its dissolution is his death, and its manifestation is his birth.

द्रव्योपलब्धिस्थानस्य द्रव्येक्षायोग्यता यदा । तत्पञ्चत्वं अहंमानाद् उत्पत्तिर्द्रव्यदर्शनम्

When the means of perceiving an object and the capacity to perceive it are lost, that is called dissolution; the sense of 'I' arises with the perception of objects, and that is called birth.

यथाक्ष्णोर्द्रव्यावयव दर्शनायोग्यता यदा । तदैव चक्षुषो द्रष्टुः द्रष्टृत्वायोग्यतानयोः

Just as, when the eye or its components lose the ability to see, the seer’s capacity to perceive ceases—so too, when both are unfit, vision ends.

तस्मान्न कार्यः सन्त्रासो न कार्पण्यं न सम्भ्रमः । बुद्ध्वा जीवगतिं धीरो मुक्तसङ्गश्चरेदिह

Therefore, one should not be afraid, nor feel pity or confusion; knowing the journey of the soul, the wise, free from attachment, should live here accordingly.

सम्यग्दर्शनया बुद्ध्या योगवैराग्ययुक्तया । मायाविरचिते लोके चरेन्न्यस्य कलेवरम्

With intellect endowed with true vision, joined with yoga and detachment, one should live in this world, fashioned by illusion, unconcerned with the body.

भगवतः प्रादुर्भावः गोपीनां आश्वासनं च - श्रीशुक उवाच - ( अनुष्टुप् ) इति गोप्यः प्रगायन्त्यः प्रलपन्त्यश्च चित्रधा । रुरुदुः सुस्वरं राजन् कृष्णदर्शनलालसाः

Śuka said: Thus, the gopīs, singing and lamenting in various ways, wept loudly, O King, longing to see Kṛṣṇa.

तासामाविरभूच्छौरिः स्मयमानमुखाम्बुजः । पीताम्बरधरः स्रग्वी साक्षान्मन्मथमन्मथः

Then, Hari appeared among them, his lotus face smiling, dressed in yellow garments, adorned with a garland—he who bewilders even the god of love.

तं विलोक्यागतं प्रेष्ठं प्रीत्युत्फुल्लदृशोऽबलाः । उत्तस्थुर्युगपत् सर्वाः तन्वः प्राणमिवागतम्

Seeing their beloved returned, the women’s eyes blossomed with joy; all of them rose at once, as if life itself had come back into their bodies.

काचित् कराम्बुजं शौरेः जगृहेऽञ्जलिना मुदा । काचिद् दधार तद्‍बाहुं अंसे चन्दनरूषितम्

One joyfully took Hari’s lotus hand in her joined palms; another placed his sandalwood-smeared arm on her shoulder.

काचिद् अञ्जलिनागृह्णात् तन्वी ताम्बूलचर्वितम् । एका तदङ्‌घ्रिकमलं सन्तप्ता स्तनयोरधात्

One slender woman took the betel leaf he had chewed with her cupped hands; another, burning with longing, placed his lotus foot between her breasts.

एका भ्रुकुटिमाबध्य प्रेमसंरम्भविह्वला । घ्नन्तीवैक्षत् कटाक्षेपैः सन्दष्टदशनच्छदा

One of them, her brow knit in agitation, overwhelmed by the tumult of love, seemed to strike with her sidelong glances, her teeth clenched beneath her lips.

अपरानिमिषद् दृग्भ्यां जुषाणा तन्मुखाम्बुजम् । आपीतमपि नातृप्यत् सन्तस्तच्चरणं यथा

Another, with unblinking eyes, gazed upon his lotus-like face, and though she drank it in, she was never satisfied, just as the wise are never satiated by his feet.

तं काचिन्नेत्ररन्ध्रेण हृदिकृत्य निमील्य च । पुलकाङ्‌ग्युपगुह्यास्ते योगीवानन्दसम्प्लुता

Another, closing her eyes and drawing him into her heart through the opening of her eyes, embraced him with her goosebump-covered limbs, immersed in the bliss of a yogi.

सर्वास्ताः केशवालोक परमोत्सवनिर्वृताः । जहुर्विरहजं तापं प्राज्ञं प्राप्य यथा जनाः

All of them, delighted by the sight of Keśava, experiencing the highest festival of joy, abandoned the pain of separation, just as people do upon attaining wisdom.

ताभिर्विधूतशोकाभिः भगवानच्युतो वृतः । व्यरोचताधिकं तात पुरुषः शक्तिभिर्यथा

Surrounded by those who had been freed from sorrow, the Lord, Acyuta, shone forth even more, O dear one, like a person empowered by his energies.

ताः समादाय कालिन्द्या निर्विश्य पुलिनं विभुः । विकसत्कुन्दमन्दार सुरभ्यनिलषट्पदम्

Taking them, the Lord entered the sandy bank of the Yamunā, blooming with jasmine and mandāra flowers, fragrant breezes, and humming bees.

शरच्चन्द्रांशुसन्दोह ध्वस्तदोषातमः शिवम् । कृष्णाया हस्ततरला चितकोमलवालुकम्

The place was auspicious, its darkness dispelled by the mass of autumn moonbeams, with Krishna's restless hand, and sand soft and bright.

( मिश्र ) तद्दर्शनाह्लादविधूतहृद्रुजो मनोरथान्तं श्रुतयो यथा ययुः । स्वैरुत्तरीयैः कुचकुङ्‌कुमाङ्‌कितैः अचीक्लृपन्नासनमात्मबन्धवे

Their hearts relieved of pain by the joy of seeing him, as the Vedas reach their goal, they prepared a seat for their beloved with their own upper garments, marked with the red of their breasts.