In the enchanting land of Vraja, the women were so overwhelmed by the joy of being near Krishna that their senses seemed to dissolve in delight. As they touched his limbs, their hair, garments, and breastbands loosened, and they could hardly gather up what had fallen—garlands and ornaments slipped from them, unable to be properly arranged, so great was their ecstasy. Even the celestial women who watched from the skies were bewildered by Krishna’s playful sports. Overcome by desire, they gazed in astonishment, and the moon himself, along with his retinue, was struck with wonder at the sight. Krishna, the Blessed Lord, though perfectly self-satisfied, assumed as many forms as there were cowherd women, and by his own playful will, enjoyed with them all. When the gopis became tired from their exuberant play, he, ever compassionate and loving, gently wiped their faces with his peaceful hand. The gopis, their cheeks radiant with golden earrings and locks of hair, smiled sweetly and cast loving glances upon Krishna. They sang of his glorious deeds, feeling blessed by the touch of his lotus hands. Surrounded by these women, their garlands crushed and smeared with saffron from their breasts, Krishna entered the forest, followed by hosts of Gandharvas, just as a weary elephant, breaking through a dam, enters the water surrounded by female elephants. There, as Krishna was bathed by the young women, gazed upon with love and laughter from all sides, and praised by celestial beings showering flowers, he sported like the king of elephants, delighting in his own self. Then, in Krishna’s grove, on land and water, where the directions were filled with the fragrance of flowers, he wandered, surrounded by swarms of joyful women, like a rutting elephant with his female companions. Thus, through nights adorned by the rays of the moon, Krishna, true to his word and surrounded by loving women, enjoyed with them. Yet his passion remained absorbed within himself as he savored the poetic essence of the autumn season. At this point, King Parikshit, listening intently, asked: “O Brahman, the Lord of the universe descends in person to establish righteousness and subdue unrighteousness. How then could he, the speaker, doer, and protector of the boundaries of righteousness, act contrary to them by touching the wives of others? The Lord of the Yadus, who is self-satisfied, performed an act that is censured—what was his intention in this? Please dispel our doubt, O virtuous one.” Shuka replied: “Transgressions of righteousness and bold acts are seen among the lords—the gods. For the powerful, there is no fault, just as fire consumes everything. One who is not a lord should never imitate this, not even in thought. If he acts out of ignorance, he perishes, just as Rudra was harmed by the poison from the ocean. The words of the lords are true, and so too are their actions at times; the wise should follow only those of their words and deeds that are in accord with reason. By their skillful conduct, they have no personal aim here; nor, O master, is there harm for those without ego, even if the opposite occurs. What then of all beings—animals, mortals, and gods—who are ruled and to be ruled? The connection of good and evil applies to them. Those who are satisfied by serving the dust of His lotus feet, whose powers of yoga have dissolved all bondage of karma, roam freely as sages, unrestrained; by His will, having assumed a body, how could there be any bondage at all? He who dwells within all beings—the gopis, their husbands, and everyone embodied—is the overseer, playing here in bodies. For the sake of showing favor to living beings, He has taken on a human body and performs such pastimes, hearing which one becomes devoted to Him. Indeed, the residents of Vraja, deluded by His maya, did not envy Krishna, thinking those beside them to be their own spouses. When the night of Brahma had ended, the gopis, beloved of the Lord, though reluctant, returned to their homes, with Vasudeva’s approval. Whoever faithfully hears or recounts this play of the wives of Vraja with Vishnu, quickly attains supreme devotion to the Lord, and the wise person swiftly removes the disease of lust from the heart. Shuka continued: Once, during a festival for the gods, the cowherds, eager with excitement, set out for the Ambika forest with their oxen yoked to carts. There, after bathing in the Sarasvati, they worshipped the mighty Lord Pashupati with offerings, and also the goddess Ambika, O King, with devotion. They respectfully gave cows, gold, clothing, honey, and food to the brahmanas, saying, ‘May the Lord be pleased with us.’ On the bank of the Sarasvati, having drunk water and observed vows, the blessed Nanda, Sunanda, and others spent that night. In that forest, a great serpent, extremely hungry, came by chance and seized Nanda as he lay asleep. Gripped by the serpent, Nanda cried out, ‘Krishna, Krishna, this is terrible! Father, a snake is swallowing me—save me, I have taken refuge in you!’ Hearing his cries, the cowherds quickly rose; seeing him seized, bewildered, they struck the serpent with sticks. Even as it was burned by firebrands, the serpent did not release him. Then the Lord, master of the Satvatas, approached and touched it with His feet. Struck by the touch of the glorious Lord’s feet, the serpent’s evil was destroyed; abandoning its serpent form, it assumed a body honored by the Vidyadharas. Krishna questioned him, who stood there bowing, shining with a radiant form, adorned with a golden garland: ‘Who are you, who shines with supreme splendor and wondrous appearance? How were you forced into this despicable state?’ The serpent replied: ‘I am a Vidyadhara named Sudarshana, known for my beauty and wealth, traveling the directions in my aerial chariot. The sages, Virupa and Angirasa, laughed at me, proud of their own appearance; by their curse, which I earned through my own wrongdoing, I was made to enter this birth. That curse, given by those compassionate souls, was truly for my benefit; for when I was touched by the foot of the teacher of the world, all misfortune was destroyed. Now, freed from the curse, I ask you—who remove fear for those terrified by worldly existence and who grant refuge—to permit me to depart, having received the blessing of your foot’s touch. I have taken refuge in you, O great yogi, O supreme person, O lord of the virtuous; please grant me leave, O god, master of all worlds and their rulers. I am freed from Brahma’s punishment at once, O infallible one, by seeing you; your name, when uttered, instantly purifies all listeners and oneself—how much more so, then, when one is touched by your foot.’ Thus, the wondrous deeds of Krishna, the Lord, were revealed, bringing joy and devotion to all who heard them.