Hare Kṛṣṇa,
It is good to have a proper definition of the rāsa dance as given by Srila Visvanatha Cakravarti Thakura.
“When the actions of singing, dancing, kissing and embracing combine together they produce rāsa. Amusement composed of rāsa is called rāsa-krīḍām or the rāsa dance. Joyfully entwining their arms together, Kṛṣṇa played with those gopis, the jewels among women, who were now favorably disposed (anuvrataiḥ).” (SB 10.33.2: Sārārtha-darśini)
Sanātana Gosvāmī, in his Bṛhad Vaiṣṇava Toṣaṇī, also provides similar definition.
“Rāsa dance is defined as women holding the neck of the male dancer on either side and forming a circle. They thought “He should remain in this circle and not leave.” Thus they held their hands tightly.”
Srila Visvanatha Cakravarti Thakura further glorifies the rāsa dance a festival.
“The rāsa dance is called a festival (rāsa-utsavaḥ) because it was full of music, singing and dancing, merry-making and wonderful food in the form of blissful nectar for the cataka birds of the devotee’s eyes and minds. The festival began in a perfectly arranged way with Kṛṣṇa entering between each pair of gopis who were standing in a circle.” (SB 10.33.3: Sārārtha-darśini)
However, I find the concept of rāsa-krīḍā difficult to understand. Although I searched for other references discussing this technical term, I was unable to locate any substantial explanations. It could be
What stood out for me are the statements:
“One should not think that this verse means that Kṛṣṇa initiated the rāsa-krīḍa. Kṛṣṇa was not the doer; the rāsa-līlā was the doer. Kṛṣṇa gave the rāsa-līlā the independence to initiate the action.” (SB 10.33.3: Sārārtha-darśini)
This naturally raises the question: Who is the rāsa-līlā? Since everything in the spiritual realm is conscious and endowed with personality, it is conceivable that rāsa-līlā itself may be a personality. Alternatively, it may be an expression of Yogamāyā, who orchestrates and facilitates the unfolding of the rāsa-līlā.
Setting aside the technical aspects, what is striking is that the rāsa-līlā requires several actors and essential elements to fully manifest the dance. From this lesson, I can identify the following participants.
- Sri Kṛṣṇa – The most excellent of the Supreme male
- Srimati Radharani – the most excellent of the gopis and the very cause of the rāsa-līlā
- The gopis – the best of all women
- Intense Prema in its highest zenith
- Harmony between Krsna’s and gopis’ minds
- Banks of the Yamuna
- Music, singing, dancing, merry-making, wonderful food
- Sri Kṛṣṇa as the perfect master of all methods of artistic skills and the means of acting thus
Finally, a question that has long remained in my mind is how the denizens of heaven, headed by Brahmā, were able to witness such a supremely confidential, intimate, and private festival. How were they qualified to do so? Śrīla Viśvanātha Cakravartī Ṭhākura once again comes to the rescue by clarifying that—
“At that moment the sky became crowded with hundreds of airplanes belonging to the denizens of heaven, headed by Brahma. They eagerly watched Kṛṣṇa’s rāsa dancing, but they were not qualified to witness Kṛṣṇa’s confidential pastimes with the gopis because they are dasya-bhaktas, worshiping Him in the mood of servitude. Yogamaya thus arranged everything so expertly that the men of heaven could see the dancing of Kṛṣṇa but not His beloved gopis.” (SB 10.33.3: Sārārtha-darśini)
In closing, it is important to highlight Śrīla Prabhupāda’s guidance regarding the proper hearing of the topics of the rāsa dance.
“So we should not take Kṛṣṇa’s dancing like our ball dance. No, that is mistake. If we understand Kṛṣṇa’s dancing, then we become liberated. It is said in the Śrīmad-Bhāgavatam that instead of reading some books of this ball dance, if you read about Kṛṣṇa’s dancing, then what will be the result? The result will be hṛd-rogam-kāmam apahinoty āśv acireṇa dhīraḥ [SB 10.33.39]. Everyone, we have got these lusty desires, but if actually one is advanced and he hears from a realized person what is the meaning of Kṛṣṇa’s rāsa dance, then the result will be hṛd-roga-kāmam. We have got a heart disease. Heart disease means lusty desire. Hṛd-roga-kāmam apahinoti: “It becomes vanquished.” If one actually hears Kṛṣṇa’s rāsa-līlā, then no more material lusty desires. This is the result.” (Srila Prabhupada Lecture — Śrīmad-Bhāgavatam 3.28.18 – Oct. 27, 1975, Oct. 27, 1975)
All glories to Srila Prabhupada!
Krsna Katha 