SB 10.5.18

“How was it possible to immediately decorate two million cows, make seven mountains of sesame and give in charity unlimited ornaments, cloth and decorated cows?” Śukadeva has said: rājadhānī tataḥ sābhūt sarva-yādava-bhūbhujām mathurā bhagavān yatra nityaṁ sannihito hariḥ Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Kṛṣṇa lives there eternally. SB 10.1.28 jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48 Śukadeva calls Kṛṣṇa “Indra of the cows” (SB 10.26.25) and “Lord of Gokula” (SB 10.10.39) Gopāla-tāpanī Upaniṣad says yo ‘sau gopeṣu tiṣṭhati: he remains eternally among the cowherds. From his birth Vraja became prosperous with the essential (ātma) qualities inherent in the Lord’s abode and became the place of pastimes of Lakṣmī. Bhagavān is served by his eternal consorts according to Brahma-saṁhitā 29: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam | lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi || I worship the Supreme Lord Govinda who affectionately tends the cows in stables whose walls are made of cintāmaṇi, surrounded by desire trees. He is eagerly served by countless gopīs. nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṁ ya udagād vraja-vallabhīnām When Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? SB 10.47.60 This place became his place of pastimes because of the appearance of Rādhā, the supreme consort among all the gopīs of Vraja, who were far superior to the women of heaven and to Lakṣmī in Vaikuṇṭha. The sentence can also mean “Vraja, becoming prosperous from the time of Kṛṣṇa’s birth, became the residence of pastimes with the gopīs with manifestation of the essential qualities of Lord’s abode.” What to speak of Vraja becoming most prosperous from Kṛṣṇa’s birth there, it became the place of pastimes of his consorts with the essential qualities of the Lord’s own abode. What is impossible at this time since all prosperity suddenly manifests just by the glance of Lakṣmī of the whole universe (Rādhā). In this place there were abodes of cintāmaṇi for their confidential pastimes. This will be explained in the twenty-eighth chapter. This of course implies that the young gopīs also took birth at this time. Taking the meaning of ramākrīḍam to mean all wealth would be repetitive since samṛddhimān was already mentioned. And to say that the phrase means “pastimes with a woman other than Rādhā” would be vague. Otherwise the word ātmā would be meaningless in the phrase harer nivāsātma-guṇaiḥ. Other interpretations are thus rejected.