In the morning the Master after bathing in the Mánas Gangá, set out to walk round Govardhan. Moved to rapture at the sight of the hill, He advanced dancing and chanting the verses, Bhágabat, X. xxi. 18.
Bathing at the Govinda-kunda and other holy spots, He learnt that Gopal had gone to Ganthuli, whither He proceeded to see the god, before whom He danced and sang in a transport of devotion. Moved by Gopal's beauty He recited a shloka and danced till the close of the day.
For three days did He view Gopal; on the fourth day Gopal came away with Him, as He walked singing and dancing, and went back to his former temple [on the hill], while the Master stayed at the foot of it. The people in delight cheered aloud Hari! Hari! Thus does the tender Gopal descend from the hill on some pretext, in order to show himself to the devotee who passionately longs to see him and yet declines to set foot upon Govardhan. Thus did he appear to Rup and Sanátan. When Rup was too old to walk and yet longed to see Gopal's charms, the god took refuge for a month in the Vithaleshwar temple at Mathura in fear of the Muslims. Then Rup with his disciples saw him there for a month. [Rup's disciples named]. After a month Gopal went back to his temple, while Rup returned to Brindában.
Then the Master visited the Kámya forest, and all other places in Brindában in the manner described before. Thence to Nandishwar, at the sight of whom He fell into an ecstasy. After bathing in the Pában and other pools, He climbed the hill and asked if there was any temple on the top. Being directed by the local people, He entered the cave and there beheld the image of the fair dancing Child between his robust parents. He bowed at the feet of Nanda and Yashodá, and in rapture touched all the limbs of the child Krishna. After dancing and singing there all day, He visited the Khadir wood, the Vishnu reposing on the Sesha Snake, Khelá-tirtha, the Bhándir wood, the Bhadra wood (across the Jamuna), the Shri-ban, the Ivauha-ban, the Mahá-ban, (the birth-place of Radha), where He beheld the site of the killing of Yamalárjun, to the over flowing of His love. After visiting Gokul He returned to Mathura. Here He stayed at that Brahman's house, visiting Krishna's birth-shrine; but He left Mathura on account of its press of people and dwelt in seclusion at Akrur-tirtha.
Another day He visited Brindában, bathed in the Kaliya lake and Praskandan. From the Twelve Suns (Dwádash Aditya) He went to the Kashi tirtha. At the place of rása He fainted away in love, and on recovering rolled on the ground, laughed, wept, danced, recited verses, and sang. In such deeds was the day spent there, in the evening He returned to Akrur for breakfast.
Next morning He bathed at the Chiraghát of Brindában, and rested under a very ancient tamarind tree of the age of Krishna's exploits, with a smooth platform built round its trunk. Close by flowed the Jamuna; cool breezes blew; the water of the Jamuna gazed at the beauty of Brindában. After singing the holy names under the tamarind tree, the Master performed His noonday prayer and breakfasted at Akrur. The people of the village crowded in such numbers to see Him that He could not dance freely. So He came back to Brindában, and sitting apart sang the holy names till noon. In the third quarter of the day He appeared to the people and advised them all to make sankirtan of Krishna's name.
Then arrived a Vaishnav, of the Rajput race, named Krishna-das, a householder living in a village on the other side of the Jamuna. After bathing in the Keshighát he was going to the Kali lake when he suddenly beheld a holy man sitting under the tamarind tree. Admiring the beauty and fervour of the Master, he bowed to Him in devotion. To the Master's query as to who he was, he replied, "I am a miserable householder, a Rajput from across the river. I long to be servant to a Vaishnav. Last night in sleep I saw a vision which exactly agrees with you." As the Master graciously embraced him, the Rajput mad with love danced crying Hari! Hari! He followed the Master at noon to the Akrur-tirtha and ate His leavings. Next morning he bore the Master's water-pot [to Brindában] and kept His company, leaving his wife, children and home.
Everywhere men began to say that Krishna had again appeared at Brindában. One morning the citizens of Mathura were returning from Brindában with a great noise, when the Master met them and asked them whence they were coming. They replied, "Krishna has appeared in the water of the Káli-daha lake. He is dancing on the hood of the snake Káliya, whose jewel is flashing in the water. We have seen it with our own eyes. It is beyond doubt." The Master smiled and remarked, "It is all very true." Thus for three nights people flocked there, all saying on their return that they had beheld Krishna. When they said in the Master's presence that they had seen Krishna, Saraswati indeed moved them to speak the truth, for in seeing Him they were beholding the true Krishna; while they were neglecting the real before their eyes in order to behold the unreal [apparition of Krishna in the lake]. When Bhattáchárya begged leave to behold Krishna there, the Master slapped him and said, "You are a learned man, and yet you have turned a fool, believing the story of fools! Why should Krishna appear in that lake? Fools in their delusion are making a fuss [about nothing]. Don't lose your senses. Stay at home. To-morrow at night go and see Krishna."
In the morning a quiet man came to the Master, and He asked him if he had seen Krishna. The man replied, "A fisherman was catching fish in the lake with a lamp in his boat. People seeing him from a distance mistook him for Krishna dancing on the snake; the boat was regarded as the snake's hood, and the lamp as its crown-jewel! True, Krishna has come to Brindában, but it is not true that the people have seen him. Far from seeing him they are holding a false notion, just as an imbecile [sthánu] man takes things in a contrary light." The Master asked, "Where have you seen Krishna?" The man replied, "You are a sannyasi a walking Náráyan. You have come to Brindában, as the incarnation of Krishna, to deliver all men by your appearance." The Master invoked God in horror and cried, "Say not so! Never regard this, the humblest of creatures, as Krishna. A sannyasi is a particle of chit, a creature is like a single ray of light; but Krishna, full of all the six powers, is like the Sun. A creature and the Creator can never be equal, any more than a blazing fire and a solitary spark can be. The fool who speaks of a creature as equal to God is a sinner, destined to be punished by Yama."
The man replied, "You have not the human mind. Your appearance and character are like Krishna's. In form you resemble the Son of Braja's lord; your bright complexion eclipses your yellow robe. The musk's fragrance cannot be concealed even if it is tied up in a cloth; so too your Godly nature cannot be kept hidden. Supernatural is your character, your wisdom unfathomable, the sight of you has driven the world mad with the love of Krishna. Woman, child, old man, a Chandál, or even a Muslim,—whosoever once beholds you, dances madly, chanting Krishna's name. He becomes a teacher unto others and converts the world. Not to speak of seeing you, the mere hearing of your name throws a man into a frenzy of devotion to Krishna and makes him a spiritual deliverer to all others. Your name sanctifies even Chandáls. Super human are your powers,—beyond description. Vide Bhágabat, III. xxxiii. 6. Such is your glory, you have the attributes of detachment. Your form and attributes prove you to be Krishna!"