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Black would seem to follow from Krishna's name the word 'Krishna' meaning 'black' and may have been applied either because he sprang from a black hair of Vishnu or because he was born at midnight, 'black as a thundercloud. It has been suggested that his dark complexion proves a Dravidian or even an aboriginal origin since both the Dravidian races and the aboriginal tribes are dark brown in colour in contrast to the paler Aryans.

Radha decides to stand this no longer and partly in jest dresses herself up as a constable. When Krishna next teases the girls, she descends upon him, catches him by the wrist and 'arrests' him as a thief. It is in the poems of Chandi Das, however, that Krishna's most daring ruses are described.

Krishna's arm would be shown placed lovingly around Radha's shoulders, or Radha herself would be portrayed hiding her head on Krishna's breast.

Radha was throughout assumed to be Krishna's spouse and it is only on account of a curse that she takes human form as a cowgirl and comes to live in Brindaban. Radha herself does not marry Ayana the cowherd his wedding being only with her shadow. Thirdly, Krishna comes to Brindaban and goes through a secret marriage with her.

The individual soul is represented, not as a part of the Supreme Soul, which is the distinct doctrine of the Adwaitha philosophy, but as a separate entity which is immutable and eternal. Listen to Krishna's argument to Arjuna, in order to urge him into battle and to shed the blood of his friends: "Learned men grieve not for the living nor the dead.

The cowherds are still discussing Krishna's deeds and the cowgirls cannot expel him from their minds. As Balarama enters their house, Nanda and Yasoda weep with joy. Balarama is plied with questions about Krishna's welfare and when he answers that all is well, Yasoda describes the darkness that has descended on them since the joy of their hearts left. Balarama now meets the cowgirls.

Nanda sees the force of Krishna's remarks and holds a meeting. 'Do not brush aside his words as those of a mere boy, he says. 'If we face the facts, we have really nothing to do with the ruler of the gods.

Do thou, O son of Pritha, learn from Krishna what little remains to be learnt on that head. I know Krishna truly. I know who he is and what his ancient might is. O chief of the Kauravas, Kesava is of immeasurable soul. Whenever doubts arise, it is he who upholds Righteousness then. It is Krishna who created the earth, and sky, and the heavens. Indeed, the earth has sprung from Krishna's body.

Udho is accordingly dressed in Krishna's clothes, thereby making him appear a real substitute and is despatched in Krishna's chariot. When Udho arrives, he finds Nanda and Yasoda still lamenting Krishna's absence and the cowgirls still longing for him as their lover. He begs them to regard Krishna as God as someone who is constantly near those who love him even if he cannot be seen.

Such vital differences are only partially resolved in the Bhagavata Purana. Representing as they do two different conceptions of Krishna's character, it is inevitable that the resulting account should be slightly biased in one direction or the other. The Bhagavata Purana records both phases in careful detail blending them into a single organic whole.