tell her that Krishna has now acknowledged Vasudeva as his true father,
that he has probably left Brindaban for good and that his own early
intuition that Krishna was God is correct. Yasoda, as she thinks of her
lost 'son,' is overwhelmed with grief, but recovers when she realizes that
actually he is God. As to the cowgirls, their grief is endless as they
recall Krishna's heart-ensnaring charms.

Such a step is obviously only the first move in what must necessarily be a
long and arduous operation. Finding it impossible to say outright that he
will never see them again, Krishna has committed himself to paying the
cowherds a visit. Yet he realizes that nothing can be gained by such a
step since, if his future lies with the princely Yadavas, any mingling
with the cowherds will merely disrupt this final role. Yet clearly he
cannot just abandon his former associates without any regard at all for
their proper feelings. Weaning is necessary, and it must above all be
gradual. He decides, therefore, that since he himself cannot go, someone
must be sent on his behalf. Accordingly, he instructs a friend, Udho, to
go to Brindaban, meet the cowherds and make excuses for his absence. At
the same time, he must urge the cowgirls to give up regarding Krishna as
their lover but worship him as God. Udho is accordingly dressed in
Krishna's clothes, thereby making him appear a real substitute and is
despatched in Krishna's chariot.

When Udho arrives, he finds Nanda and Yasoda still lamenting Krishna's
absence and the cowgirls still longing for him as their lover. He begs
them to regard Krishna as God--as someone who is constantly near those who
love him even if he cannot be seen. Krishna, he says, has forbidden them
to hope for any further impassioned ecstasies and now requires them to
offer him their devotion only. If they do penance and meditate, Krishna
will never leave them. From the day they commenced thinking of him, none