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Updated: July 3, 2025
Yasoda finds him suddenly gone and calls out, 'Krishna, Krishna. The cowgirls and cowherds join her in the search, peering for him in the gusty gloom of the dark storm. Full of misery, they search the forest and can find him nowhere. Krishna, riding through the air, however, can see their distress. He twists Trinavarta round, forces him down and dashes him to death against a stone.
Their love for you is complete as perfect worship. I gave them your advice concerning penance, but I have learnt from them perfect adoration. They will only be content when they see and touch you again. Krishna listens and is silent. It is clear that efforts at weaning the cowgirls from him have so far failed and something further must be attempted.
The Jumna fails to comply, so Balarama draws the river towards him with his plough and bathes in its stream. From that time on, the Jumna's course is changed. His exhaustion now leaves him and he gratifies the cowgirls with fresh passion. With this incident his visit ends. He bids farewell to Nanda, Yasoda and the cowgirls and leaving the forest returns to Dwarka.
He wears a crown of peacocks' feathers and a yellow dhoti and his blue-black skin shines in the moonlight. As the cowgirls throng to see him, he twits them on their conduct. Are they not frightened at coming into the dark forest? What are they doing abandoning their families? Is not such wild behaviour quite unbefitting married girls?
Balarama explains that his visit is to show them that Krishna has not entirely forgotten them and as proof he offers to re-enact the circular dance and himself engage with them as lover. In this way the circular dance is once again performed. The full moon pours down, the cowgirls deck themselves and songs rise in the air.
Then the vision fades and she picks up Krishna and kisses him. Another day, Yasoda asks the married cowgirls to assist her in churning milk. They clean the house, set up a large vessel, prepare the churning staff and string, and start to churn. Krishna is awakened by the noise and finding no one about comes crying to Yasoda. 'I am hungry, mother, he says.
It is at this point that the Purana now moves to what is perhaps its most significant phase a description of Krishna's effects on the cowgirls. We have seen how during his infancy Krishna's pranks have already made him the darling of the women. As he grows up, he acquires a more adult charm.
Krishna's elevation as a god is more than he can stomach and he utters an angry protest. Krishna, he says, is not god at all. He is a mere cowherd's son of low caste who has debased himself by eating the leavings of the cowherds' children and has even been the lover of the cowgirls.
That night his flute sounds in the forest, its notes reaching the ears of the cowgirls and thrilling them to the core. Like girls in tribal India today, they know it is a call to love. They put on new clothes, brush aside their husbands, ignore the other members of their families and hurry to the forest. As they arrive, Krishna stands superbly before them.
He will destroy demons, relieve the land of Braj of all its cares, be called the lord of the cowgirls and be praised the whole world over. Nanda promises to dedicate cows, loads the Brahmans with presents, and summons all the musicians and singers of the city. Singing, dancing and music break forth, the courtyards throng with people, and the cowherds of Gokula come in with their wives.
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