Kṛṣṇa Book, Chapter 82
Once upon a time, when Lord Kṛṣṇa and Balarāma were living peacefully in Their great city of Dvārakā, there was a great occasion of full covering solar eclipse, as it takes place at the end of every kalpa, or one day of Lord Brahmā. At the end of every kalpa the sun becomes covered by great cloud, and the incessant rain covered the lower planetary system up to Svargaloka. As usual, by astronomical calculation people was informed about this great eclipse prior to its taking place. Therefore, all men and women decided to assemble at the holy place of Kurukṣetra known as Samanta-paṣcaka.
The Samanta-paṣcaka pilgrimage is celebrated because at this place Lord Paraśurāma performed great sacrifices after His killing the kṣatriyas for twenty-one times. Lord Paraśurāma killed all the kṣatriyas and the accumulated blood of the kṣatriyas was flowing like a stream. Lord Paraśurāma digged five big lakes at this place, and all the blood was reserved there. Lord Paraśurāma is viṣṇu-tattva. As stated in the Īśopaniṣad, viṣṇu-tattva cannot be contaminated by any sinful activity. But still, Lord Paraśurāma, although is fully powerful and uncontaminated, still, in order to exhibit His ideal character He performed great sacrifices at this place for atoning His so-called sinful activities in killing the kṣatriyas. By this example of Lord Paraśurāma, it established that performance of killing art, although it is sometimes necessary, is not good. Similarly, Lord Paraśurāma considered Himself responsible for the sinful act of killing the kṣatriyas. If Lord Paraśurāma becomes responsible for killing, how much we are responsible for such abominable acts without any sanction! Therefore, killing of living entity is prohibited from time immemorial all over the world.
Taking the advantage of this solar eclipse, all important persons from every direction of Bhārata-varṣa visited this holy place of pilgrimage on the occasion. Some of the important personalities are mentioned as follows, such as Akrūra, Vasudeva, Ugrasena amongst the elderly persons, and amongst the youngster there were Gada, Pradyumna, Sāmba, and many other members of the Yadu dynasty came there with a view to make atonement of their sinful activities in course of discharging respective duties. Because all the members of the Yadu dynasty came there, some important personalities, like the son of Pradyumna, Aniruddha, and the commander in chief of the Yadu dynasty, Kṛtavarmā, they remained back in the city of Dvārakā, along with Sucandra, Śuka, Sāraṇa, for protection of the city.
All the members of the Yadu dynasty are naturally very beautiful; but still, on this occasion, when they appeared duly decorated with gold necklace, flower garlands, dressed in valuable clothings and properly armed with their respective weapons, their natural beauty and personality became hundred times enhanced. When the beautiful members of the Yadu dynasty came there, along with their gorgeously decorated chariots resembling the aeroplanes of the demigods, big, big horses moving like the waves of the ocean, sturdy and stalwart elephants moving like the clouds in the sky, beautiful palanquins for carrying their wives by beautiful men resembling the features of the Vidyādharas—all these assembly looked so beautiful, as if the demigods from heaven were present on that occasion.
All the members of the Yadu dynasty after arriving in Kurukṣetra took their baths ceremoniously, with self-control as they are enjoined in the śāstras, and observed fasting the whole period as long as the eclipse existed in order to nullify the sinful reaction on account of the eclipse. It is a Vedic custom also to give in charity as much as possible during the eclipse hours, and the members of the Yadu dynasty distributed in charity many hundreds of cows to the brāhmaṇas. All those cows were fully decorated with nice dress and ornaments. The special feature of these cows were that they had golden ankle bells and had flower garlands on their necks.
Then, after the liberation of the eclipse, all the members of the Yadu dynasty again took their bath in the lakes created by Lord Paraśurāma. After this, they fed sumptuously the brāhmaṇas with first-class cooked foodstuff, all prepared in butter. According to Vedic system, there are two classes of foodstuff: one is called raw foodstuff, and the other is called cooked foodstuff. “Raw foodstuff” does not mean raw vegetables or raw grains, but raw foodstuff means boiled in water, and cooked foodstuff means made in ghee. Capātīs, dāl, rice, ordinary vegetables, they are called raw vegetables, as well as fruits and salads, they are taken into raw foodstuff. But when there are purīs, kachorīs, samosā, sweetballs and like that, they are called cooked foodstuff. All the brāhmaṇas invited on that occasion by the members of the Yadu dynasty were fed sumptuously with cooked foodstuff.
These ceremonial functions performed by the members of the Yadu dynasty resemble exactly like the ritualistic performances performed by the karmīs. When a karmī performs some ritualistic ceremonies, his ambition is sense gratification, which means good position, good wife, good house, good children, good wealth. But the ambition of the members of the Yadu dynasty was different. Their ambition was to have perpetual faith and devotion to Kṛṣṇa. All the members of the Yadu dynasty, they were great devotees. As such, they were given the chance of associating with Lord Kṛṣṇa after many, many births’ accumulation of pious activities. As such, their going to take bath in the pilgrimage of Kurukṣetra or observing the regulative principle on account of solar eclipse or feeding the brāhmaṇas—with all these activities they simply thought of devotion to Kṛṣṇa. Their ideal worshipable Lord is Kṛṣṇa, and nobody else.
In this way, after feeding the brāhmaṇas, it is the custom to take their permission; then the host can accept prasādam. In that way, all the members of the Yadu dynasty took their lunch, then all of them selected some resting place underneath big trees because of their shadows. And when they had taken rest sufficiently, they became prepared to receive visitors, amongst whom there were relatives, friends and many subordinate kings and rulers.
Amongst them there were the rulers of the Matsya Province, Uśīnara Province, Kośala Province, Vidarbha Province, Kuru Province and Sṛṣjaya Province, Kāmboja Province, Kekaya Province, Madras Province, Kuntī Province, Ānarta Province, Kerala Province, and similarly of many other countries and provinces. Some of them belonged to the opposite party, and some of them were friends also. But above all of them, the visitors from Vṛndāvana were most prominent. Taking this advantage of solar eclipse, all the residents of Vṛndāvana, headed by Nanda Mahārāja, who were simply living in great anxiety on account of separation from Kṛṣṇa and Balarāma, all of them came to see their life and soul, Kṛṣṇa and Balarāma.
The inhabitants of Vṛndāvana, headed by Nanda Mahārāja, were very much well-wisher and intimate friends of the Yadu dynasty. This meeting of the two parties after long separation was very much touching incidence. Both of them felt so much pleasure by meeting and talking together that it was simply an unique scene. And because they met after long separation, all of them were so jubilant as if their heart was throbbing, and their face appeared to be just freshly fructified lotus flowers. There were drops of tears from their eyes, their hairs on the body stood up, and because of their extreme ecstasy, practically they could not speak for the time being. In other words, they began to dive in the ocean of happiness.
While the male members were meeting in that way, the female members also meeting one another exactly in the same mental situation. The women were embracing each other in great friendship, smiling very mildly, looking one another with great affection. When they were embracing each other by their arms, the saffron and kuṅkuma spread on their breast were being exchanged on the breast of the other, and thus all of them felt heavenly ecstasy by such embracing of heart-to-heart, and torrents of tears were gliding down their cheeks. According to the different position of ages, the juniors were offering obeisances to the elders, and the elders were offering their blessings to the juniors. Thus welcoming one another, they were asking about their respective auspicity. But at the end, in all their talkings, all of them were talking of Kṛṣṇa only. Factually, they were members of Lord Kṛṣṇa’s pastimes in this world; as such, all their activities, although appearing material and social, but the center of activity was Kṛṣṇa. And because Kṛṣṇa was the center of all their activities, whatever they performed—either social, political, religious or conventional—all of them were transcendental.
The real upliftment of human life is resting on knowledge and renunciation. So as it is stated in the Śrīmad-Bhāgavatam in the First Canto, that devotional service rendered to Kṛṣṇa automatically produces a situation of perfect knowledge and renunciation. The members of the Yadu dynasty family and the members of the cowherds men in Vṛndāvana had fixed up their mind on Kṛṣṇa. That is the symptom of all knowledge. And because their minds were always engaged in Kṛṣṇa, automatically they were freed from all material activities. This stage of life is called yukta-vairāgya, as enunciated by Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255). Knowledge and renunciation, therefore, do not mean dry speculation and give up all activities, but it means dovetailing everything in relationship with Kṛṣṇa.
In this meeting Kuntīdevī, after a very, very long time, met her brother Vasudeva, and Vasudeva also met his sister Kuntī, along with their respective sons, daughter-in-laws, wives, children and other family members, and when they talked between themselves, they forgot all their past miserable happenings of life. Kuntīdevī specifically addressed her brother Vasudeva as follows: “My dear brother, actually I am very much unfortunate, because none of my desires have ever been fulfilled. Otherwise, how it can happen that I have got such a saintly brother like you, perfect in all respects, and still you did not inquire about me how I was passing my days in distressed condition of life?”
It appears that Kuntīdevī was remembering about her miserable days when she was banished, along with her sons, under the mischievous plan of Dhṛtarāṣṭra and Duryodhana. Kuntīdevī continued to say, “My dear brother, I can understand that when Providence becomes against somebody, at that time even one’s nearest relative also forgets him. In such condition of life, even father, mother or one’s own children also forget him. Therefore, my dear brother, I do not accuse you.”
Vasudeva replied to his sister, “My dear sister, do not be sorry in that way, and do not blame me in that way. We should always remember that all of us are only toys in the hands of the Providence. Every one of us is under the control of the Supreme Personality of Godhead. Under such control only, everyone acts all kinds of fruitive actions and thereby achieves the necessary result. My dear sister, you know that we were very much harassed by the king Kaṁsa, and in that situation we were scattered here and there, always in full of anxieties. Now by the grace of God, since a few days only we are now situated in our own places, by the grace of God.”
After this, Vasudeva and Ugrasena received all the kings who came to see them amongst other visitors. The kings and rulers were sufficiently welcomed by them. All the visitors, after seeing Lord Kṛṣṇa present on the spot, felt a transcendental pleasure within themselves. All of them felt a great peace in their minds. Some of the prominent visitors, like Bhīṣmadeva, Droṇācārya, Dhṛtarāṣṭra, Duryodhana, and Gāndhārī along with her sons, King Yudhiṣṭhira along with his wife, and the Pāṇḍavas along with Kuntī, Saṣjaya, Vidura, Kṛpācārya, Kuntībhoja, Virāṭa, Bhīṣmaka, King Nagnajit, Purujit, Drupada, Śalya, Dhṛṣṭaketu, the king of Kāśī, Damaghoṣa, Viśālākṣa, the king of Mithilā, the king of Madras (within brackets) (formerly known as Madra), the king of Kekaya, Yudhāmanyu, Suśarmā, Bāhlika along with his sons, and many other rulers who were subordinate to King Yudhiṣṭhira—all of them, when they saw Lord Kṛṣṇa along with His thousands of queens, they became fully satisfied by seeing their beauty and transcendental opulences.
All of them thereafter personally visited Lord Balarāma and Kṛṣṇa, and thus being properly welcomed by the Lords, all of them began to glorify the members of the Yadu dynasty, specifically Kṛṣṇa and Balarāma. Ugrasena was the chief of them; therefore, the visitors specifically addressed him as follows: “Your Majesty Ugrasena, the king of the Bhojas, factually you are the only persons within this world who are perfect in all respects. All glories unto you! All glories unto you! The specific condition of your perfection is that you are always seeing Lord Kṛṣṇa, who is desired to be seen by many, many mystic yogīs undergoing severe austerities and penances for many, many years. All of you are in direct touch with Lord Kṛṣṇa every moment.
“All the Vedic hymns are glorifying the Supreme Personality of Godhead, Kṛṣṇa. The Ganges water is considered sanctified because of its being the washed water of the lotus feet of Lord Kṛṣṇa. The Vedas, or the Vedic literatures, are nothing but injunctions of Lord Kṛṣṇa. By the study of all Vedas Kṛṣṇa has to be known. Therefore, the words of Kṛṣṇa and the message of His pastimes are always purifying the material condition of this world. By the influence of time and circumstances, all the opulences of this world became almost wiped out, but since Kṛṣṇa has appeared on this planet, all auspicious features of this world have again appeared because of the touch of His lotus feet. Because of His presence, all our ambitions and desires are being gradually fulfilled.
“Your Majesty, the king of the Bhojas, you are related with the Yadu dynasty by matrimonial relationship. You are united with one another by family bondage also, as a result of which you are constantly in touch with Lord Kṛṣṇa, and there is no difficulty for you for touching Him or seeing Him at any time. Lord Kṛṣṇa moves with you, talks with you, sits with you, rests with you and dines with you. Apparently you are always engaged in worldly affairs, which are considered to be the royal road to the hell, but factually, on account of Lord Kṛṣṇa’s presence, who is the original Personality of Godhead in the Viṣṇu category, who is omniscient, omnipresent and omnipotent, and all of you simply by seeing Him, immediately you are relieved from all material contamination and are situated in the transcendental position of liberation and Brahma existence.”
The residents of Vṛndāvana, headed by Mahārāja Nanda, when they heard about Kṛṣṇa’s presence in Kurukṣetra because of the solar eclipse, therefore all the members of the Yadu dynasty were coming there. Immediately King Nanda, accompanied by his cowherds men companions, prepared to start for Kurukṣetra, loading all their necessary paraphernalia on the bullock cart, and all of them came to Kurukṣetra to see their beloved sons, Lord Balarāma and Kṛṣṇa.
When the cowherds men of Vṛndāvana arrived there, all the members of the Yadu dynasty became very much pleased. As soon as the members of Yadu dynasty saw the residents of Vṛndāvana, all to all they stood up to welcome them, and it so appeared that they have got their life again. Both of them were very much eager to meet one another since a very long time. As such, when they actually met, each one embraced other to their hearts’ satisfaction and remained in that position for a considerable time.
Vasudeva, as soon as he saw Nanda Mahārāja, practically he jumped over him and embraced him very much feelingly. Vasudeva specifically began to narrate his past history—how he was imprisoned by King Kaṁsa, how his babies were killed by him, and how he carried Kṛṣṇa immediately after His birth to the place of Nanda Mahārāja, and how Kṛṣṇa and Balarāma were raised by Nanda Mahārāja and his queen, Yaśodā, as their own children. Similarly, Lord Balarāma and Kṛṣṇa also immediately embraced King Nanda and mother Yaśodā, then offered Their respect unto their lotus feet by bowing down. Because of Their feeling affection for Nanda and Yaśodā, both Lord Kṛṣṇa and Balarāma became choked up in Their voice, and for a few seconds They could not speak how to address Nanda Mahārāja and mother Yaśodā. The most fortunate King Nanda and mother Yaśodā immediately got their sons sitting on their lap and began to embrace Them to full satisfaction with their arms. On account of separation from Kṛṣṇa and Balarāma, both King Nanda and Yaśodā were merged in great distress since a very long time. Now, after meeting Them and embracing Them, all their sufferings became mitigated.
After this, Kṛṣṇa’s mother, Devakī, and Balarāma’s mother, Rohiṇī, both of them embraced mother Yaśodā with their arms. Now they began to remember the most magnificent dealings of both mother Rohiṇī and Devakī feelingly embraced mother Yaśodā and began to address her: “My dear Queen Yaśodādevī, both you and Nanda Mahārāja have behaved with us in great friendship, and when we remember your activities, immediately we become overwhelmed with your friendly activities. We are so much indebted to you that even we desire to return your benediction by giving you the opulence of the king of heaven, still it is incomparable with your friendly behavior. We cannot think of any ungrateful persons who can forget your dealings with us. We shall never forget your kindly and friendly behavior with us.
“When both Kṛṣṇa and Balarāma did not see even Their real father and mother, They were entrusted under your care, and you raised Them as your own children and fostered Them, as the birds take care of their offspring in the nest. You have fed Them nicely, nourished Them nicely, loved Them nicely, and for Their benefit and auspicity you have performed so many religious ceremonies.
“Actually They are not our sons; They belong to you. Nanda Mahārāja and yourself are real father and mother of Kṛṣṇa-Balarāma. So long They were under your care They had no even a pinch of difficulty in Their living condition. They were completely out of all kinds of fear under your protection, and the most affectionate care that you have taken for Them is completely befitting your position. Noble personalities like you cannot make any differentiation between their own sons and others. There cannot be any noble personality than you two, Nanda Mahārāja and yourself.”
So far the gopīs of Vṛndāvana were concerned, from the very beginning of their life they did not know beyond Kṛṣṇa. Kṛṣṇa and Balarāma were their life and soul. They were so much attached to Kṛṣṇa that they could not tolerate even the moment stoppage of seeing Kṛṣṇa when the eyelid was checking the process. They condemned the creator of the body because the creator foolishly made the eyelids which checked seeing of Kṛṣṇa.
All these gopīs, when they came along with Nanda Mahārāja and Mother Yaśodā to see Kṛṣṇa, at that time they felt so much ecstasy of seeing Kṛṣṇa, because they were separated from Him for so many years. Nobody can even imagine how much the gopīs were anxious to see Kṛṣṇa again. Therefore, as soon as Kṛṣṇa became visible to the perspective of their eyes, immediately through the eyes they took up Kṛṣṇa inside their heart and embraced Him to their full satisfaction. Even though they were embracing Kṛṣṇa within the mind, still they become ecstatic and overwhelmed with joy, so much so that for the time being they forgot themself.
The ecstatic trance which they achieved immediately simply by (indistinct) Kṛṣṇa is impossible to achieve even by great yogīs who are constantly engaged in meditation of the Supreme Personality of Godhead. When the gopīs were thus rapt in ecstasy by embracing Kṛṣṇa, Kṛṣṇa the Supreme Personality of Godhead could understand that they were embracing Him, and He also reciprocated the embracing, as He is present in everyone’s heart.
When externally, as He was sitting with mother Yaśodā along with His other mothers, Devakī and Rohiṇī, and when the mothers were engaged in talking, He took the opportunity immediately and went to a secluded place to meet the gopīs. The Lord, as soon as approached the gopīs, He began to smile, and in order to encourage them He began to say as follows.
After embracing them and inquiring about their auspicity, the Lord said, “My dear friends, you know that both Lord Balarāma and Myself came out of Vṛndāvana just to please Our relatives and family members, and because of this We were so long engaged in fighting with the enemies and were obliged to forget you, who are so much attached to Me in love and affection. By this action I can understand that I have been ungrateful to you, but still, as I know you are so faithful unto Me, may I inquire, did you think of Us, although We left you behind so reluctantly? My dear gopīs, do you take to your consideration that I have become ungrateful to you, and therefore you do not like to remember Me? Or do you take it very seriously about My misbehavior with you?
“After all, you should know that our separation was not actuated by any purpose. It was ordained by Providence, who is after all the supreme controller, and as He desires He causes the intermingling of different persons; again He disperses them as He desires. As sometimes we see that the cloud in the sky and the strong wind due to its presence sometimes agitates the wind, and because of this the atomic particles of dust, as well as broken pieces of cotton, are intermingled together by the force of the wind. And after this, when the high blowing of wind is subsided, all the particles of dust and wool immediately become separated, and they are placed at different places. Similarly, the Supreme Lord is the creator of everything. Whatever we see, they are different manifestation of His energy. By His supreme will we are sometimes intermingled together and sometimes we are separated. Therefore, the conclusion is that we are ultimately absolutely dependent on His will.
“But after all, fortunately, you have developed such loving affection for Me, which is the only cause to achieve the transcendental position for associating with Me. Any living entity who develops such unalloyed devotional affection for Me certainly at the end goes back to home, back to Godhead. In other words, unalloyed devotional service and affection for Me is the cause of one’s supreme liberation.
“My dear friends the gopīs, you may know it from Me that only My energies are acting everywhere. If you take, therefore, for an example the earthen pot, it is nothing but combination of earth, water, air, fire and sky. It is always the same physical presentation, either in the beginning or during the period of existence or after annihilation. The earthen pot, when it is created, it is made of earth, water, fire, air and the sky; when it remains it is the same thing; and when it is broken and annihilated, the different parts of its ingredients again becomes conserved in different parts of material energies. Similarly, either in the creation of this cosmic manifestation or its maintenance or after its dissolution, it is nothing but a different manifestation of My energy. And because of the energy being not separated from Me, it is to be concluded that I am existing in everything.
“Exactly in the same way, the body of a living being is nothing but composition of these five elements. The living entity embodied in that material condition is also part and parcel of Me. The living entity is thus imprisoned in that material condition on accounts of his false ego that he is the enjoyer. This false ego of the living entity is the cause of his imprisonment in material existence. Transcendental to the living entity, as well as his material embodiment, I am there as the Supreme Absolute Truth. These two energies, namely material and spiritual, are acting under My supreme control. I request you, My dear gopīs, that instead of being too much afflicted, if you try to accept everything with philosophical consideration, then you will understand that you are always with Me and there is no cause of lamentation for being separated with one another.”
This important instruction of Lord Kṛṣṇa to the gopīs can be utilized by all devotees engaged in Kṛṣṇa consciousness. The whole philosophy is considered on the basis of inconceivable one and difference simultaneously. In the Bhagavad-gītā it is said by the Lord that He is present everywhere in His impersonal feature. Everything is existing in Him, but still He is not in everywhere. The cosmic manifestation is nothing but display of Kṛṣṇa’s energy, and because the energy is not different from Kṛṣṇa, nothing is different from Kṛṣṇa. When this absolute consciousness is absent, or in other words, when this Kṛṣṇa consciousness is absent, at that time we are separated from Kṛṣṇa. But fortunately, if this Kṛṣṇa consciousness is present, then we are not separated from Kṛṣṇa.
The process of devotional service is therefore revival of Kṛṣṇa consciousness, and if the devotee is fortunate to understand that the material energy is not separated from Kṛṣṇa, then he can utilize the material energy and its products in the service of the Lord. But in the absence of Kṛṣṇa consciousness, the forgotten living entity, although part and parcel of Kṛṣṇa, falsely puts him in the position of enjoyer of the material world, and thus he becomes complicated and forced by the material energy, and he continues his material existence. This is also confirmed in the Bhagavad-gītā, that actually a living entity is being enforced by the material energy, but falsely he is thinking that he is all in all the supreme enjoyer.
When we worship the Deity, or the form of Lord Kṛṣṇa in the temple, if we thus perfectly know that the arcā-vigraha is exactly the sac-cid-ānanda-vigraha (Bs 5.1) of Kṛṣṇa, then our service to the temple Deity is directly service to the Supreme Personality of Godhead. Similarly, the temple itself and the temple paraphernalia or the foodstuff that we offer to the Deity, they are also not separated from Kṛṣṇa. We have to follow, therefore, rules and regulation prescribed by the ācāryas, and thus Kṛṣṇa-realization, even in this material existence, is fully possible under superior guidance.
The gopīs also, thus being instructed by Kṛṣṇa in the philosophy of simultaneously-one-and-different, remained always in Kṛṣṇa consciousness and thus liberated from any material contamination. The consciousness of the living entity falsely presenting himself as the enjoyer of the material world is called jīva-kośa, which means environment of false ego. Anyone, not only the gopīs, who follows the instruction of Kṛṣṇa given in this connection becomes immediately freed from this jīva-kośa imprisonment. Or in other words, a person fully in Kṛṣṇa consciousness is always liberated from the false egotism, and in full Kṛṣṇa consciousness he utilizes everything for Kṛṣṇa’s service and is not at any time separated from Kṛṣṇa.
The gopīs therefore prayed to Kṛṣṇa as follows: “My dear Kṛṣṇa, Your navel is exactly like the lotus flower, or the original lotus flower, the birth site of Brahmā, the creator, emanated from Your navel. Nobody can estimate Your glories or Your opulence; therefore, everything of them remains always a mystery of knowledge even to the highest thoughtful men, known as the master of all yogic power. The conditioned soul who is fallen in the dark well of this material existence can take very easily the shelter of the lotus feet of Lord Kṛṣṇa for being delivered.”
The gopīs continued to say: “My dear Kṛṣṇa, we are always busy in our family affairs. We therefore request You that You remain within our heart as the rising sun, and that will be our greatest benediction.”
The gopīs are, however, always liberated souls because they are fully in Kṛṣṇa consciousness. They pretended to be entangled in household affairs in Vṛndāvana. On account of their separation, Kṛṣṇa might have asked them to come with Him to His capital city, Dvārakā. But the inhabitants of Vṛndāvana did not like the idea. They wanted to remain busy in Vṛndāvana, and thusly they could feel the presence of Kṛṣṇa in every step of their living condition. Immediately they invited Kṛṣṇa to come back to Vṛndāvana again, and this transcendental emotional existence is the basic principle of Lord Caitanya’s teaching.
The Ratha-yātrā festival observed by Lord Caitanya is the emotional process of taking back Kṛṣṇa to Vṛndāvana, where Śrīmatī Rādhārāṇī wanted to enjoy the company of Kṛṣṇa in the same atmosphere. But She would refuse to go with Kṛṣṇa to Dvārakā to enjoy His company in the atmosphere of royal opulence. Lord Kṛṣṇa also, being too much attached to the gopīs, He never goes away from Vṛndāvana. The gopīs or the residents of Vṛndāvana remain fully satisfied in Kṛṣṇa consciousness.
Thus ends the Bhaktivedanta purport of Eighty-second Chapter Kṛṣṇa in the matter of “Lord Kṛṣṇa and Balarāma Meets the Inhabitants of Vṛndāvana.”