Devibhagavatapurana 9.13.52

9.13.52

dṛṣṭastvaṃ śobhayā gopyā yuktaścampakakānane |
sadyo macchabdamātreṇa tirodhānaṃ kṛtaṃ tvayā ||

Secondly, one day I saw Thee in actual intercourse with the Gopî named S'obhâ! Hearing My footsteps, Thou fled'st away that day also. Out of shame S'obhâ quitted Her body and departed to the sphere of Moon (Chandra Mandal). The cooling effect of the Moon is due to this S'obhâ. When S’obhâ was thus distressed, Thou didst divide Her and put some parts to gems and jewels, part to gold, partly to excellent pearls and gems, partly on the face of women, partly to the bodies of Kings, partly to the leaves of trees, partly to flowers, partly to ripe fruits, partly to corns, partly to palaces and temples, partly to purified materials, partly to young and tender shoots and foliage, and partly to milk. Thirdly, I saw Thee united with Prabhâ Gopî in Brindâban. Thou fled'st away, hearing My footsteps. Out of shame, Prabhâ quitted Her body and departed to the Solar atmosphere. This Prabhâ (lustre) is fierce luminosity of the Solar atmosphere. Out of the pangs of separation Thou criedest and didst divide Prabhâ and didst put some parts in Fire, partly amidst the Yaksas, partly into lions, among men, partly amongst the Devas, partly in Vaisnavas, partly in serpents, partly in Brâhmanas, partly in Munis, partly in ascetics, and partly in fortunate and prosperous ladies. Thou hadst to weep then after Thou hadst thus divided Prabhâ, for Her separation and and fourthly I saw Thee in love union with the Gopî S'ânti in Râsa Mandalam.

On the coming of the spring season, one day Thou with garlands of flowers on Thy neck and with Thy body besmeared with sandal paste and decked with ornaments, wast sleeping on a bed of flowers with S’ânti Gopî, decked with gems, in a temple made of gems and pearls and illumined by a lamp of jewels and Thou wast chewing the betel, given by Thy beloved. Hearing My sound Thou fled'st away. S’ânti Gopî, too, out of fear and shame quitted Her body and disappeared in Thee. Therefore S’ânti is reckoned as one of the noblest qualities. Out of the pain of separation, Thou didst divide the body of S’ânti and distributed partly to forests, partly to Brahmâ, partly to Me, partly to S'uddha Sattvâ Laksmî, partly to Thy Mantra worshippers, partly to My Mantra worshippers, partly to the ascetics, partly to Dharma, and partly to the religious persons. Fifthly, dost Thou remember that one day anointing all over Thy body fully with the sandal paste and good scent and with garlands on Thy neck, well dressed, decked with jewels, Thou wast sleeping with Ksamâ (forgiveness) Gopî in ease and happiness, on a nice bedding interspersed with flowers and well scented. Thou wert so much over-powered by sleep after fresh intercourse that when I went and disturbed, then Thou two didst get up from the sweet sleep. I took away Thy yellow robes, the beautiful Muralî (flute), garlands made of forest flowers, Kaustubha gems, and invaluable earrings of pearls and gems.

I gave it back to Thee at the earnest request of the S'akhîs. Thy body turned black with sin and dire shame, Ksamâ then quitted Her body out of shame and went down to the earth. Therefore Ksamâ turned out to be the repository of best qualities. Out of affection to Her, Thou didst divide Her body and distributed them partly to Visnu, partly to the Vaisnavas, partly to Dharma, partly to the religious persons, partly to weak persons, partly to ascetics, partly to the Devas, and partly to the Pundits (literary persons). O Lord! Thus I have described Thy qualities as far as I know. What more dost thou want to hear? Thou hast many more qualities! But I am not aware of them. Having thus spoken, the red-lotus eyed Râdhâ began to rebuke Gangâ sitting by the side of S’rî Krisna with Her head bent low out of shame. At this time Gangâ, who was a Siddha Yoginî came to know all the mysteries, and instantly disappeared from the assembly in Her own water form. The Siddha Yoginî Râdhâ came to know also, by Her Yogic power, the secrets of Gangâ and became ready to drink the whole water in one sip. Gangâ, knowing this intention of Râdhâ, by Her Yogic power, took refuge of Krisna and entered into His feet. Then Râdhâ began to look out for Gangâ everywhere:-- First She searched in Goloka, then Vaikuntha, then Brahmâ-loka; then She searched all the Lokas one by one but no where did She find Gangâ. All the places in Goloka became void of of water;

all turned out dried mud and all the aquatic animals died and fell to the ground. And Brahmâ, Visnu, S’iva, Ananta, Dharma, Indra, Moon, Sun, Manus, Munis, Siddhas, ascetics all became very thirsty and their throats became parched. They then went to Goloka, and bowed down with devotion to S’rî Krisna, Who was the Lord of all, beyond Prakriti, the Supreme, worthy to be worshipped, the Bestower of boons, the Best, and the Cause of boons; Who is the Lord of Gopas and Gopîs; Who is formless, without any desire, unattached, without refuge, attributeless, without any enthusiasm, changeless, and unstained; Who is All Will and who assumes forms to show favour to His devotees; Who is Sattva, the Lord of truth, the Witness and eternal Purusa and Who is the Highest, the Supreme Lord, the Best and Excellent, the Highest Self and the Supreme God. They began to hymn Him. All were filled with intense feelings with devotion; tears of love were flowing from their eyes and the bodies of all were filled with ecstasy, the hairs standing in ends. He was Para Brahmâ; His Substance was made of Transcendental Light, Who is the Cause of all Causes, who was seated in a wonderful throne, built of invaluable gems and jewels, who was being fanned by the Gopas with white chowries, who was seeing and hearing with great delight, and smiling countenance, the dancing and singing of the Gopîs, who was chewing the scented betel offered by Râdhâ and who was residing in.

the heart of His dearest S’rî Râdhâ, who was the Perfect, all pervading, and the Lord of the Râsa Circle. The Manus, Munis, and the ascetics all bowed down to S’rî Krisna, no sooner they beheld Him. Joy and wonder at once caught hold of their hearts. They then looked at one another and gave over to Brahmâ the task of communicating their feelings. The four faced Brahmâ, with Visnu on His right and Vâma Deva on His left, gradually came in front of S’rî Krisna. Wherever He cast His glance in the Râsa Mandalam, He saw S’rî Krisna, full of the Highest Bliss, of the nature of the Highest Bliss, sitting. All have turned out Krisnas; their seats were all uniform; all were two armed and with flutes in their hands; on every one's neck is the forest garland; peacock's tail was on the top of everyone's crest and Kaustubha jewels were on all their breasts. The Forms of all of them were very beautiful; very lovely and very peaceful. No difference at all between them whether in form, or in qualities, or in ornaments, or in radiance, in age, in lustre, in no respect no one was inferior to another. No one was imperfect; no one was deficient in lordliness. It was indeed very difficult to make out who was the master and who was the servant. Sometimes He is seen in His Teja form as the Great Light, and there is nothing else; sometimes there is that Clear Divine Form; sometimes He comes Formless; sometimes with form; and again sometimes both with and without form. Sometimes there is no Râdhâ;

there is only Krisna; And sometimes again in every seat there is the Yugal Murti Râdhâ and Krisna combined. Sometimes Râdhâ assumes the form of Krisna. So the Creator Brahmâ could not make out whether S’rî Krisna was a female or a male. At last He meditated on S’rî Krisna in his heart-lotus and began to chant hymns to Him with devotion and prayed for forgiveness for his misdoings. When S’rî Krisna got pleased, the Creator, opening His eyes, saw S’rî Krisna on the breast of S’rî Râdhâ. There were His attendants on all the sides and the Gopîs all around. Seeing this, Brahmâ, Visnu, and Mahes'vara bowed down to Him and sang His praises.