A better translation of the aforesaid Brahma Vaivarta Purana verses.
ददर्श रुक्णिी देवीमतीव नवयौवनाम्।
रत्नपर्यङ्कमारुह्य शयानां सस्मितां मुदा।।४॥
अप्रौढां च नवोढां तां नवसंगमलज्जिताम्।
अमूल्यरत्ननिर्माणभूषणेन विभूषिताम्॥५॥
सुचारुकबरीभारां मालतीमाल्यभूषिताम्।
दृष्ट्वा कृष्णं भीष्मकन्या सहसा प्रणनाम् सा॥६॥
" Rukmiņi who was quite youthful was found there lying on the bed of gems and smiling delight-fully. She was adult, had been just wedded and was therefore feeling shy of the first union. She was adorned with the best of gem-studded ornaments and her hair do looked simply charming; which was decorated with the garlands of jasmine flowers. The daughter of Bhīşmaka suddenly fiddling Krşņa before her offered her salutation to him. "
तां संप्राप्य जगन्नाथो रत्नतल्पे उवास सः।
शुभक्षणे च शुभया स रेमे रामया सह॥७॥
सुखसंभोगमात्रेण मूर्छामाप मुदा सती।
तस्यां जज्ञे कामदेवो भस्मीभूतश्च शंभुना॥८॥
"Finding her there, Krsņa the lord of the
universe, sat on the bed and started enjoying
conjugal pleasures, the damsels was fainted; the god of love Cupid had been reduced to ashes by lord Siva."
The Atheists will never understand the Truth about Bhagavan Krishna expounded in the Vedas and the Upanishads.
These are excerpts from 𝐆𝐨𝐩𝐚𝐥𝐚 𝐓𝐚𝐩𝐚𝐧𝐢 𝐔𝐩𝐚𝐧𝐢𝐬𝐡𝐚𝐝 of the 𝐀𝐭𝐡𝐚𝐫𝐯𝐚 𝐕𝐞𝐝𝐚 2.42 onwards
ॐ एकदा हि व्रजस्त्रियः सकामाः शर्वरीमुषित्वा
सर्वेश्वरं गोपालं कृष्णमूचिरे । उवाच ताः
कृष्ण
" Once the passionate cowherd women of Vraja spent the night with the cowherd Krishna, who is the Supreme Lord of all. In the morning, they engaged in a conversation with him as follows: "
अमुकस्मै ब्राह्मणाय भैक्ष्यं दातव्यमिति
" [The gopîs said:] To which brahmana should food be given? "
दुर्वासस इति ।
[Krishna answered:] To Durvåså.
कथं यास्यामो जलं तीर्खा यमुनायाः ।
यतः श्रेयो भवति
" [The gopîs said:] How will we be able to cross the Yamunå’s waters to achieve our goal?(as Durvasa Muni was living on the other side of the river) "
कृष्णेति ब्रह्मचारीत्युक्त्वा मार्ग
वो दास्यति ।
" [Krishna answered:] Just say that Krishna is a brahmacårî, and the river will give way. "
यं मां स्मृत्वाऽगाधा गाधा भवति ।
यं मां स्मृत्वाऽपूतः पूतो भवति । यं मां स्मृत्वाऽव्रती
व्रती भवति । यं मां स्मृत्वा सकामो निष्कामो भवति।
यं मां स्मृत्वाऽश्रोत्रियः श्रोत्रियो भवति ।
" By remembering me, one can find the bottom of the unfathomable. By remembering me, an impure person is purified. By remembering me, one who is unregulated adopts a regulated life. By remembering me, one who is filled with desire becomes desireless. By remembering me, one unlearned in the Vedas becomes learned. "
यं मां स्मृत्वाऽगाधतः स्पर्शरहितापि सर्वा सरिद्गाधा भवति।श्रुत्वा तद्वाक्यं हि वै रौद्रं स्मृत्वा तद्वाक्येन ती.
तत्सौर्यां हि वै गत्वाश्रमं पुण्यतमं हि वै नत्वा मुनि
श्रेष्ठतमं हि वै रौद्रं चेति ।
" As soon as they heard these words, the gopîs remembered the fiery tempered son of Rudra (Durvåså) and, doing as Krishna had told them, crossed over the Yamunå. Upon their arrival at that great sage’s most sanctified hermitage, they offered him their obeisances. "
दत्त्वास्मै ब्राह्मणाय क्षीरमयं घृतमयमिष्टतमं हि वै मृष्टतमं हि तुष्टः स्नात्वा भुक्त्वा हित्वशिषं प्रयुज्यानं ज्ञात्वादात् ।
" They gave the brahmana a most desirable sweet rice pudding with clarified butter. Durvåså happily ate the sweet rice, then gave the girls his remnants and blessed them before giving them permission to return. "
कथं यास्यामो तीर्खा सौर्याम् ।
" [The gopîs asked Durvåså:] How can we cross the Yamunå to get back? "
स होवाच मुनिर्दुर्वासनं
मां स्मृत्वा वो दास्यतीति मार्गम् ।
" [The sage said to the gopîs:] Think of me as having eaten nothing but dürvå grass and the river will make a path for you. "
तासां मध्ये हि श्रेष्ठा गान्धर्वी ह्युवाच तं तं हि वै तामिः ।
" The best among the gopîs, Gåndharvî, spoke to the sage after considering several questions with the other gopîs. "
एवं कथं कृष्णो ब्रह्मचारी । कथं दुर्वासनो मुनिः ।
" [Gåndharvî asked:] How can Krishna be called a brahmacårî? And how can you be said to be a fasting sage? "
तां हि मुख्यां विधाय पूर्वमनुकृत्वा तूष्णीमासुः ।
" Having made Gåndharvî their spokeswoman, the other gopîs simply stood behind her and remained silent. "
शब्दवानाकाशः शब्दाकाशाभ्यां
भिन्नः । तस्मिन्नाकाशस्तिष्ठति । आकाशे तिष्ठति
स ह्याकाशस्तं न वेद । स ह्यात्मा ।
अहं कथं भोक्ता भवामि । रूपवदिदं तेजो रूपाग्निभ्यां भिन्नम् । तस्मिन्नग्निस्तिष्ठति । अग्नौ तिष्ठति अग्निस्तं न वेद । स ह्यात्मा । अहं कथं भोक्ता भवामि । रसवत्य आपो रसायां भिन्नाः । तास्वापस्तिष्ठन्ति । अप्सु भूमिर्गन्धभूमिभ्यां भिन्ना । तस्यां भूमिस्तिष्ठति ।भूमौ तिष्ठति । भूमिस्तं न वेद । स ह्यात्मा । अहं कथं भोक्ता भवामि ।
" [Durvåså answered:] Sound is the quality present in space. The åtmå is distinct from both sound and space. Space is situated in that åtmå, and the åtmå is in space. That very same space, however, does not know the åtmå. Since I am verily that åtmå, how can I be considered an enjoyer? Touch is the quality associated with the air. The åtmå is distinct from both touch and air. The air is situated in that åtmå, and the åtmå is in the air. The air, however, does not know the åtmå. Since I am verily that åtmå, how can I be considered an enjoyer? Form is the quality present in fire. The åtmå is distinct from both form and fire. Fire is situated in that åtmå, and the åtmå is in fire. Fire, however, does not know the åtmå. Since I am verily that åtmå, how can I be considered an enjoyer? Flavor is the attribute of water. The åtmå is distinct from both flavor and water. Water is situated in that åtmå, and the åtmå is in the water. The water, however, does not know the åtmå. Since I am verily that åtmå, how can I be considered an enjoyer? Scent is the attribute of the earth. The åtmå is distinct from both scent and earth. The earth is situated in that åtmå, and the åtmå is in the earth. The earth, however, does not know the åtmå. Since I am verily that åtmå, how can I be considered an enjoyer? "
इदं हि मनसैवेदं मनुते । तानिदं हि गृह्णाति ।
" It is the mind alone that considers itself the enjoyer of sense objects, because it alone grasps them. "
यत्र सर्वमात्मैवाभूत्तत्र कुत्र वा मनुते । कथं वा गच्छतीति । स ह्यात्मा । अहं कथं भोक्ता भवामि ।
" In the realization that everything has become the self alone, how can the self think itself the enjoyer, and of what? Where indeed will the self go? In consideration of this, how could I, being that self, be the enjoyer of the sense objects? "
अयं हि कृष्णो यो हि
प्रेष्ठः शरीरद्वयकारणं भवति ।
" This very Krishna who is your most dearly beloved, is the cause of both bodies. "
द्वा सुपर्णा भवतो ब्रह्मणोऽहं संभूतस्तथेतरो भोक्ता भवति । अन्यो हि साक्षी भवतीति । वृक्षधर्मे तौ तिष्ठतः । अतू भोक्तभोक्तारौ । पूर्वो
हि भोक्ता भवति । तथेतरोऽभोक्ता कृष्णो भवतीति ।
" There are two beautifully plumed birds making their home in this body, which, like a tree, is meant to be felled. The lesser of the two is the fragmentary portion of Brahman who enjoys and suffers; the other is merely an observer. They are thus enjoyer and nonenjoyer. The former is the enjoyer; the latter, the nonenjoyer, is Krishna. "
यत्र विद्याविद्ये न विदाम । विद्याविद्याभ्यां भिन्नो विद्यामयो हि यः कथं विषयी भवतीति ।
" Whereas we understand neither knowledge nor ignorance, he is distinct from both knowledge and ignorance. How can one who is knowledge in essence be a sensualist? "
यो ह वै कामेन कामान्कामयते स कामी भवति । यो ह वै त्वकामेन कामान्कामयते सोऽकामी भवति ।
" A sensualist is one who desires sense gratification with a yearning to enjoy. A nonsensualist is one who desires sense objects without any such motivation. "
जन्मजराभ्यां भिन्नः स्थाणुरयमच्छेद्योऽयं योऽसौ सूर्ये तिष्ठति योऽसौ गोषु तिष्ठति । योऽसौ गोपान्पालयति । योऽसौ सर्वेषु देवेषु तिष्ठति । योऽसौ सर्वैर्देवैर्गीयते । योऽसौ सर्वेषु भूतेष्वाविश्य भूतानि विदधाति स वो हि स्वामी भवति ।
" He is beyond birth and old age, immovable, and unseverable. He is situated in the effulgence of the sun. He resides among the cows, herds the cows, and associates with the cowherds. He is found in and glorified by all the Vedas. He enters into all living beings and brings them life. That person is Krishna, your husband."
To all those fools here who are deriding Krishna as being non existent etc, but who also pose to be great scholars, Krishna has this to say to you:-
Bhagavad Gita 9.11,12
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
" Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be. "
moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
" Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated. "
But those rare souls who understand the Tattva as said in Gopala Tapani Upanishad, for them :-
Bhagavad Gita 4.9
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
" One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. "