Shri Hamsaduta Srila Rupa Goswami

Shri Hamsaduta









Text 1



dukulam bibhrano dalita-haritala-dyuti-bharam

java-pushpa-shreni-ruci-rucira-padambuja-talah

tamala-shyamango dara-hasita-lilancita-mukhah

paranandabhogah sphuratu hridi me ko 'pi purushah



dukulam-silk garments; bibhranah-wearing; dalita-manifested; haritala-yellow; dyuti-effulgence; bharam-abundance; java-java; pushpa-flowers; shreni-series; ruci-with the splendor; rucira-resplendent; pada-feet; ambuja-lotus; talah-surface; tamala-tamala tree; shyama-dark; angah-form; dara-gentle; hasita-smile; lila-playfully; ancita-bent; mukhah-mouth; para-supreme; ananda-bliss; abhugah-enjoyment; sphuratu-may be manifest; hridi-in the heart; me-of me; kah api-someone; purushah-the Supreme Personality of Godhead.





May a certain blissful person in splendid yellow silk garments, the soles of His lotus feet glorious as a host of red roses, His form dark as a tamala tree, and His mouth playfully curved in a gentle smile, appear in my heart.



Text 2



yada yato gopi-hridaya-madano nanda-sadanan

mukundo gandinyas tanayam anuvindan madhu-purim

tadamankshic cinta-sariti ghana-ghurna paricayair

agadhayam badha-maya-payasi radha virahini



yada-when; yatah-went; gopi-of the gopis; hrdaya-in the heart; madanah-cupid; nanda-of Nanda Maharaja; sadanat-from the house; mukundah-Lord Mukunda; gandinyah-of Gandini-devi. tanayam-the son (Akrura); anuvindan-meeting; madhu-purim-the city of Mathura; tada-then; amankshit-longed; cinta-of anxiety; sariti-in the river; ghana-intense; ghurna-movements; paricayaih-with an abundance; agadhayam-very deep; badha-pain; maya-consisting of; payasi-in the water; radha-Shrimati Radharani; virahini-separated from Krishna.





At the request of Akrura, Krishna and Balarama left the house of Nanda Maharaja for Mathura. At that time Shrimti Radharani's mind was disrupted, and she became almost mad because of extreme separation from Krishna. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety.*





Note: The trasnslation of this verse is found in Chaitanya-caritamrita Antya 14, verse 53 (Vol. 4, page 215). Shrila Prabhupada comments there: "She (Shrimati Radharani) thought, `Now I am going to die, and when I die, Krishna will surely come back to see Me again. But when He hears of my death from the people of Vrindavana, He will certainly be very unhappy. Therefore I shall not die.'"





Text 3



kadacit khedagnim vighatayitum antargatam asu

sahalibhir lebhe taralita-mana yamuna-tatim

cirad asyash cittam paricita-kutiravalokanad

avastha tastara sphutam atha sushupteh priya-sakhi



kadacit-once; kheda-of distress; agnim-fire; vighatayitum-to extinguish; antargatam-internal; asau-this; saha-with alibhih-gopi friends; lebhe-went; taralita-agitated; manah-mind; yamuna-of the Yamuna river; tatim-to the bank; cirad-for a long time; asyah-her; cittam-mind; paricita-familiar; kutira-cottage; avalokanat-from the sight; avastha-staying; tastara-spread; sphutam-manifested; atha-then; sushupteh-of deep sleep; priya-dear; sakhi-friend.





One day, when Shrimati Radharani was feeling much affliction because of her separation from Krishna, She went to the bank of the Yamuna with some of Her friends. There, Radharani saw a cottage wherein She and Krishna had experienced many loving pleasures, and by remembering those incidents, She immediately became overcome with dizziness. This dizziness was very prominently visible.*





Note: The translation of this verse is taken from Nectar of Devotion, in the beginning of Chapter 30.



Text 4



tada nishpandangi kalita-nalini-pallava-kulaih

parinahat premnam akushala-shatashanki-hridayaih

drig-ambho-gambhiri-krita-mihira-putri-laharibhih

vilina dhulinam upari parivavre parijanaih



tada-then; nishpanda-motionless; angi-limbs; kalita-considered; nalini-lotus flowers; pallava-blossoms; kulaih-many; parinahat-from the abundance; premnam-of love; akushala-inasuspicious; shata-hundred; ashanki-apprehensive; hridayaih-with minds; drik-from the eyes; ambhah-with tears; gambhiri-krita-deepened; mihira-of the sun-god; putri-of the daughter (the Yamuna river); laharibhih-waves; vilina-fell down; dhulinam upari-in the dust; parivavre-surrounded; parijanaih-by the gopis.





Fallen in the dust, and Her limbs motionless, She was surrounded by friends holding lotuses, their hearts out of love filled with hundreds of fears, and their tears flooding the Yamuna's waves.





Text 5



tatas tam nyastangim urasi lalitayah kamalini-

palashaih kalindi-salila-shishirair vijita-tanum

paravritta-shvasankura-calita-kanthim kalayatam

sakhi-sandohanam pramada-bhara-shali dhvanir abhut



tatah-then; tam-to her; nyasta-placed; angim-limbs; urasi-on the breasts; lalitayah-of Lalita-gopi; kamalini-lotus; palashaih-with petals; kalindi-of the Yamuna river; salila-of the water; shishiraih-with the coolness; vijita-fanned; tanum-body; paravritta-restored; shvasa-breathing; ankura-slight; calita-moved; kanthim-throat; kalayatam-watching; sakhi-of friends; sandohanam-of the multitudes; pramada-of joy; bhara-great; shali-consisting; dhvanih-sound; abhut-became.





When Her limbs resting on Lalita's breast were fanned with many lotus petals cool with Yamuna water and Her throat moved with the sprout of a breath, Her watching friends made a joyful sound.



Text 6



nidhayanke pankeruha-dala-vitankasya lalita

tato radham niraharana-saranau nyasta-carana

milantam kalindi-pulina-bhuvi khelancita-gatim

dadarshagre kancin madhura-virutam shveta-garutam



nidhaya-having placed; anke-in the middle; pankeruha-lotus flower; dala-petals; vitankasya-of the bed; lalita-Lalita-gopi; tatah-then; radham-Shrimati Radharani; nira-harana-saranau-on the patn to the water; nyasta-placed; carana-feet; milantam-meeting; kalindi-of the Yamuna river; pulina-bank; bhuvi-on the ground; khela-pastimes; ancita-bent; gatim-movements; dadarsha-saw; agre-in front; kancit-a certain; madhura-sweetly; virutam-warbling; shveta-garutam-white swan.





Placing Radha on a bed of lotus petals, to fetch some water Lalita put her feet on the path. On the Yamuna's shore she saw a graceful and sweetly warbling white swan approach her.





Text 7



tad aloka-stokocchvasita-hridaya sadaram asau

pranamam shamsanti laghu laghu samasadya savidham

dhritotkantha sadyo hari-sadasi sandesha-harane

varam dutam mene tam ati-lalitam hanta lalita



tat-of the swan; aloka-with the sight; stoka-slight; ucchvasita-gladdened; hridaya-mind; sadaram-with respect; pranamam-obeisances; shamsanti-praising; laghu laghu-quickly; samasadya-having approached; savidham-near; dhrita-utkantha-anxious; sadyah-today; hari-of Lord Hari; sadasi-in the residence; sandesha-message; harane-carrying; varam-best; dutam-messenger; mene-considered; tam-him; ati-very; lalitam-graceful; hanta-indeed; lalita-Lalita-gopi.





Her heart encouraged by seeing the swan, anxious Lalita cautiously approached it, respectfully bowed before it, and praised it. She thought the graceful swan an ideal messenger to carry a letter to Lord Hari's assembly.



Text 8



amarshat premersyam sapadi dadhati kamsa-mathane

pravritta hamsaya svam abhilashitam shamsitum asau

na tasya dosho 'yam yad iha vihagam prarthitavati

na kasmin vishrambham dishati hari-bhakti-pranayita



amarshat-from anger; prema-love; irshyam-jealousy; sapadi-immediately; dadhati-exhibiting; kamsa-of Kamsa; mathane-to the killer (Shri Krishna); pravritta-begun; hamsaya-to the swan; svam-own; abhilashitam-desire; shamsitum-to relate; asau-this; na-not; tasyah-of; doshah-fault; ayam-this; yat-which; iha-here; vihagam-bird; prartitavati-appealed; na-not; kasmin-in whom; vishrambham- trust; dishati-shows; hari-for Lord Hari; bhakti-devotion; pranayita-love.





Rapt in the anger of love for Krishna, she told the swan of her desires. She is not at fault for speaking to a bird. Where will a girl overcome with love for Lord Hari not place her faith?



Text 9



pavitreshu prayo viracayasi toyeshu vasatim

pramodam nalike vahasi vishadatma svayam asi

ato 'ham duhkharta sharanam abala tvam gatavati

na yanca sat-pakshe vrajati hi kadacid viphalatam



pavitreshu-pure; prayah-generally; viracayasi-you make; toyeshu-in the waters; vasatim-residence; pramodam-delight; nalike-in the multitude of lotus flowers; vahasi-you carry; vishada-white and pure; atma-self; svayam-yourself; asi-you are; atah-therefore; aham-I; dukha-arta-distressed; sharanam-shelter; abala-a helpless woman; tvam-to you; gatavati-approached; na-not; yanca-request; sat-pakshe-to the devotees; vrajati-goes; hi-indeed; kadacit-at any time; viphalatam-to fruitlessness.





You live in pure waters. You find happiness among the lotus stems. Your heart is pure. For this reason I, a very unhappy woman, take shelter of you. A request to a saintly person is never fruitless.





Note: Here begins Lalita's appeal to the swan.



Text 10



ciram vismrityasman viraha-dahana-jvala-vikalah

kalavan sanandam vasati mathurayam madhuripuh

tad etam sandesham sva-manasi samadhaya nikhilam

bhavan kshipram tasya shravana-padavim sangamayatu



ciram-for a long time; vismritya-having forgotten; asman-us; viraha-of separation; dahana-burning; jvala-fire; vikalah-distressed; kalavan-artistic; sa-anandam- cheerfully; vasati-resides; mathurayam-in Mathura; madhu-of the Madhu demon; ripuh-the enemy (Shri Krishna); tat-that; etam-this; sandesham-letter; sva-own; manasi-in the mind; samadhaya-having placed; nikhilam-entire; bhavan-you; kshipram-quickly; tasya-His; shravana-padavim-ears; sangamayatu-please bring.





Forgetting us who are tormented by the flames of separatuion from Him, artistic Krishna happily lives in Mathura. Please place this message in your heart and at once put it on the path to His ears.





Text 11



nirasta-pratyuham bhavatu bhavato vartmani shivam

samuttishta kshipram manasi mudam adhaya sadayam

adhastad dhavanto laghu laghu samuttana-nayanair

bhavantam vikshantam kutuka-taralah gopa-shishavah



nirasta-cast off; pratyuham-obstacles; bhavatu-may be; bhavatah-your; vartmani-on the path; shivam-auspicious; samuttista-arise; kshipram-quickly; manasi-in the mind; mudam-delight; adhaya-having placed; sa-with; dayam-mercy; adhastat-below; dhavantah-running; laghu laghu-quickly; samuttana-expanded; nayanaih-with eyes; bhavantam-to you; vikshantam-seeing; kutuka-with curiosity; taralah- trembling; gopa-of the cowherd men; shishavah-sons.





May all obstacles be cast aside. May your path be easy. Placing happiness and mercy in your heart, rise at once! The the running and playing gopa boys will gaze at you with wide-open eyes.



Text 12



sa vaidagdhi-sindhuh kathina-matina dana-patina

yaya ninye turnam pashupa-yuvati-jivana-patih

taya gantavya te nikhila-jagad-eka-prathitaya

padavya bhavyanam tilaka kila dasharha-nagari



sah-He; vaidagdhi-of handsomeness; sindhuh-ocean; kathina-cruel; matina-minded; dana-patina-by Akrura; yaya-by which; ninye-led away; turnam-quickly; pashupa-yuvati-of the young gopis; jivana-of the life; patih-the Lord; taya-by which; gantavya-to be travelled; te-of you; nikhila-all; jagat-the universes; eka-one; prathitaya- famous; padavya-by the path; bhavyanam-of the saintly persons; tilaka-O crest jewel; kila-indeed; dasharha-nagari-the city of the Dasharha dynasty (Mathura).





O tilaka of the saintly devotees, taking the path, famous in all the worlds, by which hard-hearted Akrura quickly took away the ocean of handsomeness that rules the young gopis lives, go to the city of the Dasharhas.





Text 13



galad-bashpasara-pluta-dhavala-ganda mriga-drisho

viduyante yatra prabala-madanavesha-vivashah

tvaya vijnatavya hari-carana-sanga-pranayino

dhruvam sa cakrangi-rati-sakha shatangasya padavi



galat-trickling; bashpa-tears; asara-by the incessant rian; pluta-drowned; dhavala-white; gandah-cheeks; mriga- deer; drishah-eyes; viduyante-are distressed; yatra-where; prabala-powerful; madana-of cupid; avesha-by the entrance; vivashah-helpless; tvaya-by you; vijnatavya-should be known; hari-of Lord Hari; carana-of the feet; sanga-the touch; pranayinah-desiring; dhruvam-indeed; sa-that; cakrangi-of the female swan; rati-sakha-O lover; shata-angasya-of the chariot with a hundred wheels; padavi-path.





O passionate lover of your swan-mate, go by the path of the chariot touched by Lord Hari's feet, a path where the deer-eyed gopis, a flood of tears streaming down their pale cheeks, were tortured by Kamadeva.



Text 14



piban jambu-shyamam mihira-duhitur vari madhuram

mrinali-bhunjano himakara-kala-komala-rucah

kshanam hrishtas tishthan nibida-vitape shakhini sakhe

sukhena prasthanam racayatu bhavan vrishni-nagare



piban-drinking; jambu-as a dark jambu fruit; shyamam-dark; mihira-of the sun-god; duhituh-of the daughter; vari-water; madhuram-sweet; mrinalih-lotus flowers; bhunjanah-enjoying; hima-kara-of the cooling moon; kala-crescent; komala-gentle; rays of the Yamuna river, which is as dark as a ripe jambu fruit. Enjoy the lotus flowers and the beauty of the gentle rays of the cooling crescent moon. Stay with pleasure on the broad brach of a tree. Then joyfully depart for Mathura, the capital of the Vrishni dynasty.





Sip the sweet, jambu-dark Yamuna-water, eat some lotus stems soft and splendid as moonlight, for a moment rest under a great tree, and then, O friend, happily go to the city of the Vrishnis.





Text 15



balad akradanti ratha-pathikam akrura-militam

vidurad abhiri-tatir anuyayau yena ramanam

tam adau panthanam racaya caritartha bhavatu te

virajanti sarvopari paramahamsa-sthitir ayam



balat-violently; akrandanti-crying; ratha-of the chariot; pathikam-traveller; akrura-with Akrura; militam- together; vidurat-from a great distance; abhiri-of gopis; tatih-the multitude; anuyayau-followed; yena-by which; ramanam-lover (Shri Krishna); tam-that; adau-in the beginning; pathanam-path; racaya-please perform; caritartha-sucess; bhavatu-may be; te-your; virajanti-is brilliantly manifested; sarva-everything; upari-over; paramahamsa-of the great swan; sthitih-abode; ayam-this.





Fly over the path where the passionately crying gopis followed their lover as He went on Akrura's chariot, and you will become the greatest of swans.



Text 16



akasmad asmakam harir apaharann amshuka-cayam

yam arudho gudha-pranaya-laharim kandalayitum

bhavan agre tasmin nava-dala-kadambena nibide

kadambe kadambeshvarah pathi vilambam racayatu



akasmat-unexpectedly; asmakam-of us; harih-Lord Hari; apaharan-stealing; amshuka-of garments; cayam-multitude; yam-which; arudhah-ascended; gudha-secret; pranaya-love; laharim-waves; kandalayitum-to abundantly create; bhavan-you; agre-on the top; tasmin-on that; nava-fresh; dala-leaves; kadambena-with a multitude; nibide-thick; kadambe-on the kadamba tree; kadamba-of the swans; ishvara-O lord; pathi-on the path; vilambam-delay; racayatu-please perform.





O king of swans, please stay for a moment on this kadamba tree full of new leaves, the tree Lord Hari climbed when, to flood us with waves of secret love, He suddenly stole our garments.





Texts 17 and 18





kiranti lavanyam dishi dishi shikhandi-stabakino

dadhana sadhiyah-kanaka-vimala-dyoti-vasanam

tamala-shyamangi sarala-murali-cumbita-mukhi

jagau citram yatra prakata-paramananda-lahari



taya bhuyah kridarabhasa-vilasad-ballava-vadhu-

vapur-valli-bhrashyan-mrigamada-kana-shyalikaya

vidhatavyo hallishaka-dalita-malli-latikaya

samantad ullasas tava manasi rasa-sthalikaya



kiranti-emanating; lavanyam-beauty; dishi dishi-in all directions; shikhandi-stabakinah-of Shri Krishna, who is decorated with peacock feather; dadhana-placing; sadhiyah-more effulgent; vasanam-garments; tamala-like a tamala tree; shyama-dark; angi-form; sarala-sarala-branch; murali-flute; cumbita-kissed; mukhi-mouth; jagau-sang; citram-wonderfully; yatra-where; prakata-manifested; parama-supreme; ananda-of bliss; lahari-waves; taya-by that; bhuyah-again and again; krida-pastimes; arabhasa-with delight; vilasat-splendid; ballava-of the cowherd men; vadhu-of the wives; vapuh-forms; valli-from the creepers; bhrashyat-falling; mrigamada-of musk; kana-with drops; shyamalikaya-with dark colors; vidhatavyah-should be placed; hallishaka-by the rasa dance; dalita-broken; malli-malli; latikaya-creepers; samantat-completely; ullasah-delight; tava-your; manasi-in the mind; rasa-of the rasa dance; sthalikaya-by the place.





The rasa-lila place, a place where dancing broke the jasmine vines, a place dark with musk fallen from the vine forms of the splendid and playful gopis, a place where a person crowned with peacock feathers, dressed in garments splendid as gold, His limbs dark as a tamala tree, filling all directions with glorious handsomeness, flooding the world with waves of bliss, and His mouth kissing a simple flute, made wonderful music, will put joy in your heart.





Text 19



tad-ante vasanti-viracitam anangotsava-kala-

catuh-shalam shaureh sphurati na drishau tatra vikireh

tad-alokodbhedi-pramada-bhara-vismarita-gati-

kriye jate tavat tvayi bata hata gopa-vanita



tat-that; ante-after; vasanti-flowering vasanti creepers; viracitam-constructed; ananga-of cupid; utsava-festival; kala-arts; catuh-shalam-cottages; shaureh-of Shri Krishna; sphurati-is manifested; na-not; drishau-eyes; tatra-there; vikireh-you should cast; tat-of that; aloka-sight; udbbhedi-manifested; pramada-jubilation; bhara-great; vismarita-forgotten; gati-of motion; kriye-activity; jate-produced; tavat-to that extent; tvayi-for you; bata-alas; hata-destroyed; gopa-vanita-gopis.





Don't, after that, place your eyes on Lord Hari's amorous-festival jasmine-vine cottage. When, by seeing it, you become so filled with bliss that you forget your mission, all the gopis will perish.



Text 20



mama syad arthanam kshatir iha vilambad yadapi te

vilokethah sarvam tadapi hari-keli-sthalam idam

taveyam na vyartha bhavatu shucita kah sa hi sakhe

guno yash canura-dvishi mati-niveshaya na bhavet



mama-my; syat-may be; arthanam-of purposes; kshatih-destruction; iha-here; vilambat-from delay; yadapi-some; te-your; vilokethah-please observe; sarvam-everything; tadapi-that; hari-of Lord Hari; keli-pastimes; sthalam-place; idam-this; tava-your; iyam-this; na-not; vyartha-in vain; shucita-virtue; kah-who; sah-he; hi-indeed; sakhe-O friend; gunah-quality; yah-which; canura-of Canura; dvishi-to the enemy (Shri Krishna); mati-of the mind; niveshaya-for the entrance; na-not; bhavet-may be.





Even though my desires may be thwarted by the delay, see this place of Lord Hari's pastimes. Friend, may your purity not go in vain. What virtue will not make the mind enter Lord Krishna?





Text 21



sakrid vamshi-nada-shravana-militabhira-vanita-

rahah-krida-sakshi pratipada-lata-sadma-subhagah

sa dhenunam bandhur madhu-mathana-khatöayita-shilah

karishyaty anandam sapadi tava govardhana-girih



sakrit-at once; vamshi-of the flute; nada-the sound; shravana-hearing; milita-assembled; abhira-vanita-gopis; rahah-in a solitary place; krida-pastimes; sakshi-witness; pratipada-in many places; lata-with creepers; sadma-cottages; subhagah-beautiful; sah-he; dhenunam-of the cows; bandhuh-friend; madhu-mathana-of Shri Krishna, the killer of the Madhu demon; khaööayita-hidden; shilah-stone; karishyati-will perform; anandam-bliss; sapadi-immediately; tava-your; govardhana-Govardhana; girih-Hill.





Govardhana Hill, which saw Krishna secret pastimes with the gopis that, hearing the sound of His flute, ran to meet Him, which is beautiful with many vine-cottages, which is the cows' friend, and the boulders of which were Krishna's hiding place, will delight you.



Text 22



tam evadrim cakrankita-kara-parishvangi-rasikam

mahi-cakre shankemahi shikharinam shekharataya

aratim jnatinam nanu harihayam yah paribhavan

yathartham svam nama vyadhita bhuvi govardhana iti



tam-that; eva-certainly; adrim-hill; cakra-with the sign of the cakra; ankita-marked; kara-hand; parishvangi-embracedl; rasikam-relishing; mahi-of mountain; cakre-in the multitude; shankemahi-with being the most important; aratim-the enemy; jnatinam-of his relatives; nanu-indeed; harihayam-Indra; yah-who; paribhavan-conquered; yatha-artham-for that reason; svam-own; nama-name; vyadhita-celebrated; bhuvi-in this place; govardhanah-Govardhana; iti-thus.





We think this hill that tasted the nectar touch of Krishna's cakra-marked hands, defeated its relatives' enemy King Indra, and is appropriately named Govardhana, is the crown of all mountains on the earth.

Š



Note: In former ages mountains had wings and could fly, however, when they landed they often caused great disturbances. When King Indra, to stop these disturbances, cut off all their wings, he earned their undying enmity. For this reason Indra is the enemy of all mountains. When Krishna thwarted Indra's plans by lifting Govardhana Hill, the hill avenged its relatives.

When Krishna lifted Govardhana Hill, the cows were protected. For this reason the hill is appropriately named Go (of the cows) vardhana (protection).





Text 23



tamalasyalokad giri-parisare santi capalah

pulindyo govinda-smarana-rabhasottapta-vapusah

shanais tasam tapam kshanam apanayan yasyati bhavan

avashyam kalindi-salila-shishiraih paksha-pavanaih



tamalasya-of the tamala tree; alokat-from the sight; giri-of the mountain; parisare-in the vicinity; santi-are; capalah-fickle; pulindyah-aborigine girls; govinda-of Govinda; smarana-remembrance; rabhasa-ardent; uttapta-passionate; vapushah-forms; shanaih-gradually; tasam-of them; tapam-passion; kshanam-moment; apanayan-removing; yasyati-will go; bhavan-you; avashyam-indeed; kalindi-of the Yamuna river; salila-water; shishiraih-with the coldness; paksha-multitudes; pavanaih-purifying.





The cooling Yamuna spray carried by Your wings' breeze removing for a moment the fever of Pulinda girls burning in the memory of Govinda by seeing a tamala tree, you will slowly fly by Govardhana Hill.



Text 24



tad-ante shri-kanta-smara-samara-dhaöi-puöakita

kadambanam vaöi rasika-paripaöim sphutayati

tvam asinas tasyam na yadi parito nandasi tato

babhuva vyartha te ghana-rasa-nivesha-vyasanita



tat-that; ante-afterwards; shri-kanta-of Shri Krishna, the lover of the gopis; smara-amorous; samara-battle; dhaöi-attack; puöakita-covered; kadambanam-of kadamba trees; vaöi-garden; rasika-of Shri Krishna, who is expert at relishing the exchanges of transcendental love; paripaöim-arrangement; sphuöayati-is manifested; tvam-you; asinah-situated; tasyam-in that; na-not; yadi-if; paritah-in all directions; nandasi-you become delighted; tatah-then; babhuva-became; vyartha-useless; te-your; ghana-intense; rasa-exchange of love; nivesha-entrance; vyasanita-attachment.





Next is the sweet kadamba grove where the gopis' beloved engaged in amorous battle. If you do not become happy there you cannot taste even the sweetest nectar.





Text 25



sharan-megha-shreni-pratibhaöam arishöasura-shirah

ciram shushkam vrindavana-parisare drakshyati bhavan

yad arodhum duran milati kila kailasa-shikhari-

bhramakranta-svanto girisha-suhridah kinkara-ganah



sharat-autumn; megha-of clouds; shreni-series; pratibhaöam-enemy; arishöasura-of Arishöasura; shirah-head; ciram-for a long time; shushkam-dried up; vrindavana-Vrindavana; parisare-near; drakshyati-will see; bhavan-you; yat-which; arodhum-to climb; kailasa-of Mount Kailasa; shikharai-of the summit; bhrama-akranta-svantah-wandering; girisha-suhridah-of Kuvera; kinkara-ganah-servants.





In the outskirts of Vrindavana you will see Arishöasura's old withered head, now the autumn clouds' rival. Kuvera's servants assemble to climb it, thinking it the top of Mount Kailasa.



Text 26



ruvan yahi svairam carama-dashaya cumbita-ruco

nitambinyo vrindavana-bhuvi sakhe santi bahavah

paravartishyante tulita-murajin-nupura-ravat tava

dhvanat tasam bahir api gatah kshipram asavah



ruvan-singing; yahi-please go; svairam-as you wish; carama-dashaya-by old age; cumbita-kissed; rucah-beauty; nitambinyah-beautiful gopis; vrindavana-of Vrindavana; bhuvi-in the land; sakhe-O friend; santi-there are; bahavah-many; paravartishyante-will turn; tulita-equal; murajit-of Krishna, the killer of the Mura demon; nupura-of the ankle-bells; ravat-because of the sound; tava-your; dhvanat-because of the sound; tasam-of them; bahih-outside; api-even; gatah-gone; kshipram-quickly; asavah-breath of life.





Friend, please go and sing in Vrindavana, where there are many beautiful girls whose glory is now kissed by death. Your singing, so like the tinkling of Krishna's anklets, will at once bring back their life-breath.





Text 27



tvam asinah shakhantara-milita-canda-tvishi mudam

dadhithah bhandire kshanam api ghana-shyamala-rucau

tato hamsau bibhran-nikhila-nabhasash cikramishaya

sa varddhishnum vishnum kalita-dara-cakram tulayita



tvam-you; asinah-seated; shakha-branch; antara-within; milita-met; canda-tvishi-great splendor; mudam-with delight; dadhithah-you should place; bhandire-in the banyan tree; kshanam-for a moment; api-even; ghana-deeply; shyamala-dark; rucau-luster; tatah-then; hamsau-swan; bibhrat-holding; nikhila-all; nabhasah-sky; cikramishaya-with the desire to go; sah-he; vardhishnum-expanding; vishnum-Vishnu; kalita-held; dara-conch shell; cakram-and cakra; tulayita-will become equal.





Happily stay for a moment on this dark banyan tree splendid in the sunlight. Now this tree is like Lord Vishuu holding a conch and disc and present everywhere in the sky.





Note: The dark banyan tree, with branches everywhere, is like Lord Vishnu's form present in many places simultaneously. This sun is like His disc and the white swan on a branch is like His concshell.



Text 28



tvam ashöabhir netrair vigalad-amala-prema-salilair

muhuh siktas tamam chatura-chaturasya-stuti-bhuvam

jihithah vikhyatam sphuöam iha bhavad-bandhava-ratham

pravishöam mamsyante vidhim aöavi-devyas tvayi gate



tvam-you; ashöabhih-eight; netraih-with eyes; vigalat-trickling; amala-pure; prema-of love; salilaih-with water; muhuh-constantly; siktah-sprinkled; tambam-cow; chatura-expert; catuh-asya-of Lord Brahma, who has four heads; stuti-prayers; bhuvam-place; jihithah-please go; vikhyatam-celebrated; sphuöam-manifested; iha-here; pravishöam-entered; mamyante-will consider; vidhim-Brahma; aöavi-devyah-the gopis of Vrindavana; tvayi gate-when you are gone.





Go to the famous place where intelligent Brahma, again and again sprinkling the ground with tears of pure love flowing from his eight eyes, offerred prayers. When you have left, the forest goddesses will think Brahma had just come, riding on you.





Texts 29 and 30





udancan-netrambhah prasara-lahari-picchila patha-

skhalat-pada-nyasa-pranihita-vilambakula-dhiyah

harau yasmin magne tvarita-yamuna-kula-gamana-

sprihakshipta gopyo yayur anupadam kamapi dasham



muhur lasya-krida-pramada-aho-purushika-

vikashena bhrashöaih phani-mani-kulair dhumala-rucau

puras tasmin nipa-druma-kusuma-kinjalka-surabhau

tvaya punye peyam madhuram udakam kaliya-hrade



udancat-netra-ambhah-crying tears; prasara-of the river; lahari-in the waves; picchila-slippery; patha-on the path; skhalat-falling; pada-feet; nyasa-stepping; pranihita- placed; vilamba-with the delay; akula-distressed; dhiyah- minds; harau-Lord Hari; yasmin-who; magne-immersed; tvarita- quickly; yamuna-of the Yamuna river; kula-on the bank; gamana-going; spriha-desires; akshiptah-overcome; gopyah-gopis; yayuh-went; anupadam-step by step; kamapi- some; dasham-condition; muhuh-constantly; lasya-dancing; krida-by the pastimes; pramada-delight; milat-meeting; aho-purushika-of great prowess; vikashena-with the manifestation; bhrashöaih- broken; phani-on the hoods of the serpent; kulaih-with the multitude; dhumala-purple; rucau-splendor; purah-formerly; tasmin-in that; nipa-kadamba; druma-of the tree; kusuma-of the flowers; ki{.sy 241}jalka-by the filaments; surabhau-aromatic; tvaya-by you; punye-pure; peyam-should be drunk; madhuram- sweet; udakam-water; kaliya-of the kaliya serpent; hrade-in the lake.





Drink the sweet water in pure Kaliya lake, fragrant with kadamba filaments and purple with jewels fallen from the serpent's hoods when (Lord Hari) showed His prowess by joyfully dancing there again and again. When Lord Hari was in the water there, the gopis, their hearts overwhelmed and their steps faltering as they anxiously ran on the Yamuna's path muddied with waves of tears flowing from their eyes, attained a state that cannot be described.





Text 31



trinavartarater viraha-dava-santapita-tanoh

sadabhiri-vrinda-pranaya-bahumanonnati-vidah

pranetavyo navya-stabaka-bhara-samvardhita-shucas

tvaya vrinda-devyah parama-vinayad vandana-vidhih



trinavarta-of Trinavarta; arateh-of the enemy; viraha-of separation; dava-by the fire; santapita-tormented; tanoh-form; sada-always; abhiri-of the gopis; vrinda-of the multitude; pranaya-love; bahumana-great respect; unnati-exalted height; vidah-knowing; pranetavyah-to be performed; navya-fresh; stabaka-clusters of blossoming flowers; bhara-multitudes; samvarddhita-of Vrinda-devi, the presiding goddess of Vrindavana; parama-supreme; vinayat-from modesty; vandana-obeisances; vidhih-activity.





With great humbleness bow before Tulasi-devi, who is now burning in a forest fire of separation from Krishna, who understands the greatness of gopis' eternal love, and whose new sprouts make her lament.





Note: Because she can no longer offer them to Krishna, the new sprouts make her lament.



Text 32



iti krantva keka krita-virutim ekadasha-vanim

ghani-bhutam cutair vraja-madhu-vanam dvadasham idam

puri yasminn aste yadu-kula-bhuvam nirmala-yasho-

bharanam dharabhir dhavalita-dharitri-parisara



iti-thus; krantva-having approached; keka-krita-virutim-full of the singing of peacocks; ekadasha-eleven; vanim-forests; ghani-bhutam-dense; cutaih-with mango trees; vraja-in Vrindavana; madhu-vanam-the Madhuvana forest; dvadasham-the twelfth; idam-this; puri-city; yasmin-in which; aste-resides; yadu-of the Yadu; kula-dynasty; bhuvam-place; nirmala-pure; yashah-reputation; bharanam-possessing; dharabhih-with the flowing streams; dhavalita-purified; dharitri-earth; parisara-border.





Passing through eleven forests filled with the singing of peacocks, you will come to the twelfth, Madhuvana, thick with mango trees, where the capitol of the Yadus, which with the flooding streams of its fame purifies the world, is manifest.





Text 33



niketair akirna girisha-giri-dimbha-pratibhaöair

avashöambha-stambhavali-vilasitaih pushpita-vana

nivishöa kalindi-taöa-bhuvi tavadhasyati sakhe

samantad anandam madhura-jala-vrinda madhu-puri



niketaih-with houses; akirna-filled; girisha-of Lord Shiva; giri-of the mountain (Kailasa); dimbha-children; pratibhaöaih-rivalling; avashöambha-stambha-of pillars; avali-with an abundance; vilasitaih-splendid; pushpita-with blossoming flowers; vana-forests; nivishöa-located; kalindi-of the Yamuna river; taöa-bhuvi-on the shore; tava-your; adhayati-will place; sakhe-O friend; samanta-complete; anandam-bliss; madhura-sweet; jala-water; vrinda-multitude; madhu-puri-the city of Mathura.





Crowded with flowering gardens, sweet waters, and great columned palaces that rival Mount Kailasa's children, Mathura City by the Yamuna's shore will fill you, O friend, with bliss.



Text 34



vrishah shambhor yasyam dashati navam ekatra yavasam

virincer anyasmin gilati kala-hamso bisa latam

kvacit krauncarateh kavalayati keki vishadharam

vilidhe shallakya vala-ripu-kari pallavam itah



vrishah-the bull; shambhoh-of Lord Shiva; yasyam-in which; dashati-chews; navam-fresh; ekatra-on one place; yavasam-grass; virinceh-of Lord Brahma; anyasmin-in another; gilati-swallows; kala-hamsah-swan; bisa-latam-lotus flowers; kvacit-someplace; kraunca-arateh-of Kartikeya, the enemy of the Kraunca mountain; kavalayati-devours; keki-peacock; visha dharam-poisonous snakes; vilidhe-eats; shallakyah-of the shallaki creeper; vala-ripu-of Indra, the enemy of Vala; kari-the elephant; pallavam-flower; itah-here.





Somewhere there Shiva's bull chews grass. Somewhere Brahma's swan swallows lotus stems. Somewhere Karttikeya's peacock devours poisonous snakes. Somewhere Indra's elephant eats shallaki sprouts.





Text 35



abhodhishöhah kayan nahi vighaöitam pracchad-apaöim

vimuktam ajnasih pathi na muktavalim api

ayi shri-govinda-smarana-madira-matta-hridaye

satiti khyatim te hasati kulaöanam kulam idam



abhodhishöhah-you understood; kayat-from the body; nahi-surely not; vighaöitam-fallen; pracchat-covering; apatim-veil; vimuktam-released; ajnasih-you undertood; pathi pathi-on the paths; na-not; mukta-of peals; avalim-multitude; api-even; ayi-O; shri-govinda-of Lord Govinda; smarana-remembrance; madira-by the liquor; matta-intoxicated; hridaye-heart; sati-smiles; kulaöanam-of protitutes; kulam-community; idam-this.





You don't know the garments have fallen from your body. You don't know your pearls have spilled on the street. O girl whose heart is intoxicated by the wine of thinking of Shri Govinda, the prostitutes are laughing at your chaste reputation.





Note: This verse and the four verses following are spoken by women when Krishna entered Mathura for the first time.





Text 36





asavyam bibhrana padam adhrita-laksha-rasam asau

prayataham mugdhe virama mama veshaih kim adhuna

amandad ashanke sakhi pura-purandhri-kalakalad

alindagre vrindavana-kusuma-dhanva vijayate



asavyam-on the right; bibhrana-bearing; padam-foot; adhrita-not worn; laksha-rasa-red cosmetics; asau-this; prayata-gone; aham-I; mugdhe-O enchanted one; virama-please stop; mama-my; veshaih-valuable garments and ornaments; kim-what is the use; adhuna-now; amandat-greatly; ashanke-I suspect; sakhi-O friend; pura-of the city; purandhri-of the women; kalakalat-form the joyful sounds; alinda-agre-at the entrance; vrindavana-of Vrindavana; kusuma-dhanva-the cupid who bears a bow of flowers (Shri Krishna); vijayate-stands gloriously.





My left foot still not anointed with red lac, I am going anyway! Bewildered girl, of what use are my ornaments now? Friend, from the tumultuous sounds of the the city's women, I think Vrindavana's Kamadeva gloriously walks by my doorstep.



Text 37



ayam lilapanga-snapita-para-vithi-parisaro

navasokottamsash calati puratah kamsa-vijayi

kim asmann etasman mani-bhavara-prishöhad vinudati

tvam eka stabdhakshi athagayasi gavakshavalim api



ayam-this; lila-playful; apanga-sidelong glance; anapita-bathed; pura-of houses; vithi-series; parisarah-nearby; nava-fresh; ashoka-of ashoka flowers; avatamsah-crown; calati-walks; puratah-before us; kamsa-of Kamsa; vijayi-the conqueror; kim-why?; asman-these; etasman-those; mani-fashioned with jewels; bhavana-of the palace; prishöhat-from the back; vinudati-moving; tvam-you; eka-alone; stabdha-unmoving; aksi-eyes; sthagayasi-cover; gavaksha-avalim-the windows; api-and.





Garlanded with ashoka flowers and bathing the line of houses with His playful glance, Kamsa's conqueror walks before us. Why, running from the back of the jewelled palace, and staring with unmoving eyes, do you block the windows?





Text 38



muhuh shunyam drishtim vahasi rahasi dhyayasi param

shrinosi pratyaksham na parijana-vijnapana-shatam

tatah shanke pankeruha-mukhi yayau shyamala-rucih

sa yunam uttamsas tava nayana-vithi-pathikatam



muhuh-constantly; shunyam-void; drishöim-sight; vahasi-you carry; rahasi-in private; dhyayasi-you meditate; param-something; shrinoshi-you hear; pratyaksham-in your presence; na-not; parijana-of the servants; vijnapana-appeals; shatam-hundreds; tatah-then; shanke-I believe; pankeruha-splendor; sah-He; yunam-of youths; uttamsah-crown of flowers; tava-your; nayana-eyes; vithi-on the path; pathikatam-the state of being a traveller.





Yoru eyes are always blank. In a secluded place you think of something. You do not hear a hundred appeals of the friends before your eyes. O lotus-faced one, I think the splendid dark crown of youths has walked on the pathway of your eyes.



Text 39



vilajjam ma rodir iha sakhi punar yasyati haris

tavapanga-krida-nibida-paricaryagrahi-latam

iti svairam yasyam pathi pathi murarer abhinava-

praveshe narinam rati-rabhasa-jalpa vavalire



vilajjam-unashamed; ma-don't; rodih-cry; iha-here; sakhi-O friend; punah-again; yasayati-will go; harih-Lord Hari; tava-your; apanga-corner of the eye; krida-pastimes; nibida-intense; paricarya-worship; agrani-performing; latam-creeper; iti-thus; svairam-independently; yasyam-of whom; pathi pathi-on the paths; murareh-of Lord Murari; abhinava-recent; pravesha-in the entrance; narinam-of the ladies; pati-with love; rabhasa-intense; jalpah-speeches; vavalire-were manifest.





Friend, don't shamelessly cry. Lord Hari will come again to the playful vine of your sidelong glances.



As Krishna first walked on Mathura's streets, the women spoke these words filled with love.





Note: In the middle of this verse Lalita's description to the swan of the Mathura-women's words ends.





Text 40



sakhe sakshad damodara-vadana-candravakalana-

sphurat-premananda-prakara-lahari-cumbita-dhiyah

muhus tatrabhiri-samudaya-shiro-nyasta-vipadas

tavakshnor amodam vidadhati pura paura-vanitah



sakhe-O friend; sakshat-direct; damodara-of Lord Damodara; vadana-face; candra-moon; avakalana-sight; sphurat-manifested; prema-of pure love; ananda-bliss; prakara-abundance; lahari-by the waves; cumbita-kissed; dhiyah-minds; muhuh-constantly; tatra-there; abhiri-of the gopis; samudaya-of the multitude; shirah-of heads; nyasta-placed; vipadah-calamities; tava-your; akshnoh-of eyes; amodam-delight; vidadhati-places; pura-formerly; paura-vanitah-the women of Mathura city.





Friend, the women of (Mathura) City, whose thoughts are kissed by waves of bliss by seeing the moon of Damodara's face, and who have placed a great calamity on the gopis' heads, will delight your eyes.



Text 41



atha kramam kramam krama-ghaöanaya sankaöa-taran

nivasan vrishninam anusara puri-madhya-vishikhan

murarater yatra sthagita-gaganabhir vijayate

patakabhih santarpita-bhuvanam antahpura-varam



atha-then; kramam kramam-gtadually; krama-ghaöanaya-walking; sankaöa-taran-very difficult to enter; nivasan-homes; vrishninam-of the Vrsnis; anusara-follow; puri-madhya-vishikhan-to the city's streets; murarater-of Krishna; yatra-where; sthagita-covered; gaganabhir-by skies; vijayate-is glorious; patakabhih-with flags; santarpita-pleased; bhuvanam-home; antahpura-varam-apartments.





Traveling again and again, go to the Vrishnis' difficult-to-enter placaes in the middle of the city. There Krishna's blissful palace is glorious with flags that cover the sky.





Text 42



yad-utsange tunga-sphaöika-racitah santi parito

maralah manikya-prakara-ghaöita-troöi-caranah

suhrid-buddhya hamsah kalita-madhuramyambuja-bhuvah

samaryadah yesham sapadi paricaryam vidadhati



yat-of which; utsange-on the roof; tunga-prominent; sphaöika-with crystal; racitah-fashioned; santi-are; paritah-in all directions; maralah-swans; manikya-with rubies; prakara-multitude; ghaöita-decorated; troöi-beaks; caranah-feet; suhrit-buddhya-considering as a friend; hamsah-swans; kalita-madhuramya-very pleasent; ambuja-of lotus flowers; bhuvah-of the place; sa-with; maryadah-boundaries; yesham-of which; sapadi-immediately; paricaryam-respects; vidadhati-perform.





On its roof are many great crystal swans with beaks and feet of rubies. Many live swans come from a pleasant lotus lake and offer friendly respects to them.





Texts 43 and 44





ciran mrigyantinam pashu-para-maninam api kulair

alabdham kalindi-pulina-vipine linam abhitah

madalokollasi-smita-paricitasyam sahacari

sphurantam vikshishye punar api kim agre mura-bhidam



vishadam makarshi drutam avitathavyahritir asau

samaganta radhe dhrita-nava-shikhandas tava sakha

iti brute yasmin shuka-mithunam indranuja-krite

yad-abhiri-vrindair upahritam abhud uddhava-kare



cirat-for a long time; mrigyantinam-searching; pashu-para-of the cowherd men; maninam-of the jewels; kulaih-by the multitudes; alabdham-not attained; kalindi-of the Yamuna river; pulina-on the bank; vipine-in the forest; linam- dissapeared; abhitah-completely; mada-with delight; aloka- sight; ullasi-shining; smita-smile; paricita-endowed; asyam-face; sahacari-O friend; spurantam-manifesting; vikshishye- will I see; punah-again; api-even; kim-will; agre-in my presence; mura-bhidam-Shri Krishna, the killer of the Mura demon; vishadam-despondency; ma-don't; akarshi-perform; drutam-quickly; avitatha-true; vyahrtih-words; asau-this; samaganta-will come; radhe-O Shrimati Radharani; dhrita-wearing; nava-fresh; shikhandah-peacock feather; tava-your; sakha-friend; iti-thus; bhute-spoken; yasmin-in which; shuka-of parrots; mithunam-pair; indranuja-by Lord Krishna; krite-done; yat-which; abhiri-of gopis; vrindaih-by the multitudes; upahritam-offered; abhud-became; uddhava-of Uddhava; kare-in the hand.





"Will I again see Krishna who, His smiling face bright with joy as He hid in the Yamuna-shore forest, the jewel-gopis could not find after a long search?"

"Don't despair. His words will soon be true. O Radha, decorated with a new peacock-feather, Your friend will return."



The parrot-couple the gopis placed in Uddhava's hand spoke these words to Lord Krishna.



Text 45



ghana-shyama bhramyaty upari hari-harmyasya shikhibhih

krita-stotra mugdhair aguru-janita dhuma-lahari

tad-alokad dhira sphurati tava cen manasa-rucir

jitam tarhi svairam jada-saha-nivasa-priyataya



Š ghana-as a cloud; shyama-dark; bhramyati-wanders; upari-above; hari-of Lord Hari; harmyasya-of the palace; shikhibhih-by the peacocks; krita-performed; stotra-prayers; mugdhaih-bewildered; aguru-from fragrant aguru wood; janita-produced; dhuma-of smoke; lahari-waves; tat-of that; alokat-from the sight; dhira-O hero; sphurati-manifests; tava-your; cet-if; manasa-of the mind; rucih-delight; jitam-conquered; tarhi-then; svairam-independence; jada-water; saha-with; nivasa-residence; priyataya-because of the fondness.





Offered prayers by bewildered pecocks, black waves of aguru-incense smoke float above Lord Hari's palace. O hero, if by seeing them you become attracted to Manasa-sarovara, then you have been defeated by a love for staying with fools.





Note: Peacocks are pleased by the monsoon season, but swans flee to Manasa-sarovara. Here Lalita says that if the swan shares the peacocks' bewilderment and thinks the waves of incense to be monsoon clouds, he is a fool.





Text 46



tato madhye kaksham prati-nava-gavaksha-stabakitam

calan-muktalamba-sphuritam amala-stambha-nivaham

bravan drashöa hemollikhita-dashama-skandha-caritair

lasad-bhitti-prantam mura-vijayinah keli-nilayam



tatah-from that; madhye-in the middle; kaksham-secret place; prati-nava-fresh; gavaksa-windwos; stabakitam-with blossoms of flowers; calat-moving; mukta-pearls; alamba-hanging down; sphuritam-manifested; amala-splendid; stambha-pillars; nivaham-multitude; bhavan-you; drashöa-the observor; hema-golden; ullikhita-written; dashama-of the tenth; skandha-canto (of the Shrimad-Bhagavatam); caritaih-with the pastimes; lasat-shining; bhitti-of the wall; prantam-edge; mura-of the Mura demon; vijayinah-of the conqueror (Shri Krishna); keli-of the pastimes; nilayam-abode.





You will see Krishna's private pastime-room, its windows decorated with fresh flowers, its splendid columns decorated with swinging strands of pearls, and its walls glorious with Tenth-Canto pastimes in lines of gold.



Text 47



alinde tasyaste marakata-mayi yashöir amala

shayalur yam ratrau mada-kala-kalapi kalayati

niratankam tasyah shikharam adhiruhya shrama-nudam

pratikshethah bhratar varam avasaram yadava-pateh



alinde-on the terrace; tasya-of that; aste-is; marakata-mayi-emerald; yashöih-pillar; amala-splendid; shayaluh-sleepy; yam-which; ratrau-at night; mada-excited; kala-sounds; kalapi-peacock; kalayati-performs; niratankam-free from fear; tasyah-of that; shikharam-summit; adhiruhya-having climbed; shrama-of fatigue; nudam-removing; pratikshethah-please observe; bhratah-O brother; varam-excellent; avasaram-place of pastimes; yadava-of the Yadu dynasty; pateh-of the Lord (Shri Krishna).





On His terrace is an emerald column where a splendid cooing peacock sleeps at night. Brother, fearlessly fly to the top of that column and wait for the pastimes of the Yadus' king.





Text 48



nivishöah palyanke mridulatara-tuli-dhavalite

triloki-lakshminam kakudi dara-saci-krita-tanuh

amandam purnendu-pratimam upadhanam pramudito

nidhayagre tasminn upahita-kaphoni-dvaya-bharah



udancat-kalindi-lahari-subhagam bhavuka-rucih

kapolantah prenkhan-mani-makara-mudra-madhurima

vasanah kausheyam jita-kanaka-lakshmi-parimalam

mukundas te sakshat pramada-sudhaya sekshyati drishau



nivishöah-placed; palyanke-on a couch; mridula-tara- very soft; tuli-cotton; dhavalite-white; triloki-of the three worlds; lakshminam-of opulence; kakudi-on the summit; dara-slightly; saci-krita-bent; tanuh-form; amandam-great; purna-full; indu-moon; pratinam-form; upadhanam-cushion; pramuditah-delighted; nidhaya-having placed; agre-on the top; tasmin-on that; upahita-placed; kaphoni-elbows; dvaya- two; bharah-burden; udancat-rising; kalindi-of the Yamuna river; lahari- waves; subhagam-beautiful; bhavuka-rucih-beautiful; kapola- of the cheek; antah-end; prenkhat-moving; mani-jewels; makara-sharks; mudra-form; madhurima-charming; vasanah- wearing; kausheyam-silk garments; jita-conquered; kanaka-gold; lakshmi-luster; parimalam-fragrance; mukundah-Lord Mukunda; te-of you; sakshat-directly; pramada-of delight; sudhaya- with the nectar; sekshyati-will sprinkle; drishau-eyes.





Sitting on a couch of very soft white cushions at the height of the three-worlds' opulences, His form slightly bent, happy, resting His elbows on a great cushion splendid as a full moon, His splendor glorious as the Yamuna's rising waves, His cheeks charming with swinging jewel shark earrings, and His silk garments defeating the splendor of gold, Mukunda will splash your eyes with the nectar of bliss.



Text 50



vikadruh pauranir akhila-kula-vriddho yadu-pater

adurad asino madhura-bhanitir gasyati tada

purastad abhiri-gana-bhayada-nama sa kaöhino

mani-stambhalambi kuru-kula-katham sankalayita



vikadruh-Vikadru; pauranih-in the Puranas; akhila-all; kula-of the family; vriddhah-senior; yadu-of the Yadu dynasty; pateh-of the lord; adurat-not far away; asinah-seated; madhura-eloquent; bhanitih-discourse; gasyati-will sing; tada-then; purastat-in the beginning; abhiri-of the gopis; gana-of the multitudes; bhayada-frightening; nama-whose name; sah-he; kaöhinah-cruel; mani-jewelled; stambha-on a column; alambi-leaning; kuru-of the Kuru; kula-dynasty; katham-story; sankalayita-will relate.





Sitting near Krishna, Vikadru, the eldest in the family, will eloquently speak from the Puranas. Then cruel Akrura, whose name brings fear to the gopis, leaning against a jewel pillar, will tell the history of the Kuru dynasty.





Text 51



shininam uttamsah sa kila kritavarmapy ubhayatah

pranesyete bala-vyajana-yugalandolana-vidhih

sa janubhyam ashöapada bhuvam avashöabhya bhavita

guroh shishyo nunam pada-kamala-samvahana-ratah



shininam-of the Shini dynasty; uttamsah-crown (Satyaki); sah-he; kila-indeed; kritavarma-Kritavarma; api-and; ubhayatah-on both sides; praneshyete-will be; bala-by boys; vyajana-fans; yugala-two; andolana-moving; vidhih-activity; sah-he; janubhyam-with his knees; ashöapada-golden; bhuvam-floor; avashöabhya-leaning; bhavita-will be; guroh-of Brihaspati; shishyah-student (Uddhava); nunam-indeed; pada-feet; kamala-lotus; samvahana-massaging; ratah-engaged.





Kritavarma and Satyaki, the crown of the Shini dynasty, will fan Krishna. Brihaspati's disciple Uddhava, resting his knees on the golden floor, will massage Krishna's lotus feet.



Text 52



vihangendro yugmi-krita-kara-sarojo bhuvi purah

kritasango bhavi prajavini nideshe 'rpita-manah

chada-dvandve yasya dhvanita-mathura-vasi-baöavo

vyudasyante sama-svara-kalitam anyo-'nya-kalaham



vihanga-of birds; indrah-the king (Garuda); yugmi-two; krita-performed; kara-hands; sarojah-lotus; bhuvi-on the ground; purah-in Krishna's presence; krita-performed; asangah-touching; bhavi-will be; prajavini-swift; nideshe-in the order; arpita-placed; manah-mind; chada-on the wings; dvandve-two; yasya-of whom; dhvanita-sounded; mathura-of Mathura; vasi-residence; baöavah-boys; vyudasyante-will abandon; sama-of the Sama Veda; svara-hymns; kalitam-chanted; anyo-'nya-mutual; kalaham-dispute.





Garuda, the sound of whose wings stops the Mathura brahmacaris' debate on the chanting of the Sama Veda, folding his lotus hands and fixing his heart on the His command, stands before the Lord.





Note: When Garuda flies, his wings chant the mantras of the Sama Veda.





Text 53



na nirvaktum damodara-pada-kanishöhanguli-nakha-

dyutinam lavanyam bhavati chaturasyo 'pi chaturah

tathapi stri-prajna-sulabha-taralatvad aham asau

pravritta tan-murti-stava-rati-maha-sahasa-rase



na-not; nirvaktum-to describe; damodara-of Lord Damodara; pada-of the foot; kanishöha-of the smallest; anguli-toe; nakha-of the nail; dyutinam-of the splendor; lavanyam-the beauty; bhavati-is; chaturasyah-Lord Brahma, who has four heads; api-even; chaturah-expert; tathapi-nevertheless; stri-of women; prajna-by the intelligence; sulabha-small; taralatvat-from fickleness; aham-I; asau-this; pravritta-engaged; tat-His; murti-to the form; stava-prayers; rati-attachment; maha-great; sahasa-reckless; rase-in the mellow.





Although even the demigod Brahma cannot describe the glory of Lord Damodara's smallest toenail, because of the fickleness of womanly intelligence I recklessly try to glorify His form.



Text 54



virajante yasya vraja-shishu-kula-steya-vikala-

svayambhu-cudagrair lulita-shikharah pada-nakharah

kshanam yan alokya prakaöa-paramananda-vivashah

sadevarshir muktan api muni-ganan shocati bhrisham



virajante-shine; yasya-whose; vraja-of Vrindavana; shishu-of boys; kula-group; steya-theft; vikala-bewildered; svayambhu-of Lord Brahma; cuda-of crowns; agraih-with the tips; lulita-touched; shikharah-tips; pada-of the feet; nakharah-toenails; kshanam-briefly; yan-which; alokya-having seen; prakaöa-manifest; parama-supreme; ananda-overwhelmed; sah-he; deva-of the demigods; rishih-the celebrated sage (Narada); muktan-to the liberated souls; api-and; muni-of sages; ganan-to the multitudes; shocati-lamented; bhrisham-greatly.





Krishna's toenails, which were touched by the crowns of Brahma unsettled after stealing the boys of Vraja, and which Devarshi Narada, seeing for a moment, became overwhelmed with bliss and greatly lamented for the liberated sages, shines with great splendor.





Note: Narada lamented for the impersonalists, who cannot appreciate the glory of Lord Krishna's toenails.





Text 55



sarojanam vyuhah shriyam abhilashan yasya padayor

yayau ragadhyanam viduram udavasa-vrata-vidhim

himam vande nicair anucita-vidha-navya-saninam

yad esham pranantam damanam anuvarsham pranayati



sarojanam-of lotus flowers; vyuhah-multitude; shriyam-beauty; abhilashan-desiring; yasya-of whom; padayoh-two feet; yayau-went; raga-with redness; adhyanam-enriched; viduram-intelligent; udavasa-fasting from water; vrata-vow; vidhim-activity; himam-to the winter season; vande-I offer respectful obeisances; nicaih-with great humility; anucita-improper; vidha-method; navya-new; saninam-despair; yat-which; esham-of them; prana-of life; antam-end; damanam-punishment; anuvarsham-year after year; pranayati-performs.





I offer my respectful obeisances to the winter season, which every year punishes with death the envious red lotus flowers that, desiring beauty like that of Krishna's feet, torture themselves with the austerity of fasting from water.



Text 56



rucinam ullasair marakatamaya-sthula-kadali-

kadambahankaram kavalayati yasyoru-yugalam

yad alana-stambha-dyutim avalalambe balavatam

madad uddamanam pashupa-ramani-citta-karinam



rucinam-of beauty; ullasaih-with splendor; marakata-of emeralds; maya-consisting; sthula-large; kadali-plantain trees; kadamba-multitudes; ahankaram-pride; kavalayati-swallows; yasya-of whom; uru-of thighs; yugalam-pair; yat-which; alana-to which an elephant is tied; stambha-post; dyutim-splendor; avalalambe-attained; balavatam-of the powerful; madat-with intoxication; uddamanam-violent; pashupa-of the cowherd men; ramani-of the beautiful young girls; citta-of the minds; karinam-elephants.





With their splendor Krishna's thighs devour the emerald plantain-trees' pride. They have become posts for tying the powerful wild elephants of the beautiful gopis' hearts.





Text 57



sakhe yasyabhiri-nayana-shaphari-jivana-vidhau

nidanam gambhirya-prasara-kalita nabhi-sarasi

yatah kalpasyadau sanaka-janakotpatti-vadabhi-

gabhirantah-kakshadhrita-bhuvanam ambhoruham abhut



sakhe-O friend; yasya-of whom; abhiri-of the gopis; nayana-eyes; shaphari-shaphari fishes; jivana-life; vidhau-in the performance; nidanam-original cause; gambhirya-with depth; prasara-extension; kalita-fashioned; nabhi-of the navel; sarasi-lake; yatah-from which; kalpasya-of the Padma kalpa; adau-in the beginning; sanaka-of Sanaka Kumara; janaka-the father (Lord Brahma); utpatti-birth; vadabhi-roof; gabhira-deep; antah-within; kaksha-middle; adhrita-supported; bhuvanam-material worlds; ambhoruham-lotus flowers; abhut-came into existence.





Friend, Krishna's deep navel lake sustains the shaphari fishes of the gopis' eyes. From it, in the beginning of the kalpa, sprouted a lotus flower that holds the material planets and gave birth, in its whorl, to the demigod Brahma.



Text 58



dyutim dhatte yasya tribali-latika-sankaöataram

sakhe dama-shrenikshana-paricayabhijnam udaram

yashoda-yasyantah sura-nara-bhujangaih parivritam

mukha-dvara vara-dvayam avaluloke tri-bhuvanam



dyutim-splendor; dhatte-placed; yasya-of whom; tribali-three folds of skin; latika-creeper; sankata-tara-very crowded; sakhe-O friend; dama-with ropes; shreni-with many; kshana-moment; paricaya-repeated attempts; abhijnam-known; udaram-belly; yashoda-Yashoda; yasya-of whom; antah-end; sura-demigod; nara-human beings; bhujangaih-snakes; parivritam-surrounded; mukha-mouth; dvara-door; vara-dvayam-twice; avaluloke-saw; tri-three; bhuvanam-worlds.





Friend, in Krishna's belly, which is marked with three vines of folding skin, and which was once tied with a rope, Yashoda saw, as she looked in His mouth, the three worlds filled with demigods, humans, and serpents.





Text 59



uro yasya spharam sphurati vana-malavalyitam

vitanvanam tanvi-jana-manasi sadyo manasijam

maricibhir yasmin ravi-nivaha-tulyo 'pi vahate

sada khadyotabham bhuvana-madhurah kaustubha-manih



urah-chest; yasya-of whom; spharam-broad; sphurati-is manifested; vana-forest; mala-with a garland; valayitam-encircled; vitanvanam-manifesting; tanvi-jana-of the beautiful gopis; manasi-in the hearts; sadyah-immediately; manasijam-cupid; maricibhih-with effulgence; yasmin-in which; ravi-of suns; nivaha-multitude; tulyah-equal; api-even; vahate-manifests; sada-always; khadyota-of a firefly; abham-splendor; bhuvana-in all the worlds; madhurah-beautiful; kaustubha-Kaustubha; manih-jewel.





Decorated with a forest garland, filling with amorous desires the hearts of the slender gopis, and with its effulgence making the Kaustubha jewel splendid as a host of suns seem like a firefly, Krishna's broad chest is gloriously manifest.

Text 60



samantad unmilad-balabhid-upala-stambha-yugala-

prabha-jaitram keshi-dvija-lulita-keyura-lalitam

smara-klamyad-gopi-paöala-haöha-graha-param

bhuja-dvandvam yasya sphuta-surabhi-gandham vijayate



samantat-completely; unmilat-manifesting; balabhit-upala-sapphire; stambha-column; yugala-two; prabha-splendor; jaitram-victorious; keshi-Keshi demon; dvija-teeth; lulita-crushed; keyura-with a bracelet; lalitam-handsome; smara-because of cupid; klamyat-exhausted; gopi-of the gopis; paöala-multitude; haöha-with force; kanöha-necks; graha-holding; param-attached; bhuja-arms; dvandvam-two; yasya-of whom; sphuöa-manifested; surabhi-aromatic; gandham-fragrance; vijayate-all glories.





Glory to Krishna's fragrant arms, which defeat the splendor of great sapphire columns, which are glorious with a bracelet of Keshi's teeth-marks, and which firmly hold the necks of the gopis overcome with amorous desires!





Text 61



jihite samrajyam jagati nava-lavanya-lahari-

paripakasyantar-mudita-madanavesha-madhuram

naöad-bhru-vallikam smita-nava-sudha-keli-sadanam

sphuran-mukta-pankti-pratima-radanam yasya vadanam



jihite-attains; samrajyam-sovereignty; jagati-in the universe; nava-fresh; lavanya-beauty; lahari-waves; paripakasya-of the full development; antah-within; mudita-delighted; madana-of cupid; avesha-entrance; madhuram-beauty; naöat-dancing; bhru-eyebrows; vallikam-creeper; sadanam-abode; sphurat-manifested; mukta-of pearls; panki-rows; pratima-resembling; radanam-teeth; yasya-of whom; vadanam-face.





Krishna's face, which is sweet with the happy amorous desires of His heart, which has vines of dancing eyebrows, which is a playground of nectar smiles, and which has teeth like a strand of glittering pearls, has become king of the great waves of handsomeness in the world.



Text 62



kim ebhir vyaharaih kalaya kathayami sphuöam aham

sakhe nihsandeham paricaya-padam kevalam idam

paranando yasmin nayana-padavi-bhaji bhavita

tvaya vijnatavyo madhura-rava so 'yam madhu-ripuh



kim-what is the use; ebhih-with these; vyaharaih-words; kalaya-please understand; kathayami-I describe; sphuöam-clearly; aham-I; sakhe-O friend; nihsandeham-without doubt; paricaya-of intimacy; padam-word; kevalam-only; idam-this; para-supreme; anandah-bliss; yasmin-in which; nayana-of the eyes; padavi-path; bhaji-possessing; bhavita-will be; tvaya-by you; vijnatavyah-known; madhura-sweet; rava-sound; sah-He; ayam-this; madhu-of the Madhu demon; ripuh-the enemy (Shri Krishna).





O sweet voiced friend, what more need to be said? I have clearly described Him. When supremely blissful Krishna walks the path of your eyes you will know Him.





Text 63



vilokethah krishnam mada-kala-marali-rati-kala-

vidagdha vyamugdham yadi pura-vadhu-vibhrama-bharaih

tada nasman gramyah shravana-padavim tasya gamayeh

sudha-purnam cetah katham api na takram mrigayate



vilokethah-please see; krishnam-Shri Krishna; mada-agiatation; kala-with sweet sounds; marali-female swan; rati-romance; kala-arts; vidagdha-expert; vyamugdham-enchanted; yadi-if; pura-of the city; vadhu-of the women; vibhrama-of the beauty or pastimes; bharaih-by the multitudes; tada-then; na-not; asman-to us; gramyah-village girls; sravana-of the ears; padavim-path; tasya-of Him; gamayeh-bring; sudha-of nectar; purnam-full; cetah-mind; katham api- ; na-not in any way; takram-sour milk; mrigayate-searches.





O swan expert in enjoying amorous sporting with your cooing mate, if you see Krishna is enchanted by the Mathura-women's charms, then don't place us village girls on the path of His ears. If the heart is filled with nectar, it will not search for rancid milk.



Text 64



yada vrindavana-smarana-lahari-hetur amalam

pikanam veveshöi pratiharitam uccaih kuhuritam

vahante va vatah sphurita-girimalli-parimalas

tadaivasmakinam giram upaharethah murabhide



yada-when; vrinda-aranya-of the forest of Vrindavana; smarana-remembrance; lahari-waves; hetuh-cause; amalam-pure; pikanam-of the cuckoos; veveshöi-constantly enters; pratiharitam-sounded; uccaih-loudly; kuhuritam-sound; vahante-carries; va-or; vatah-mind; sphurita-manifested; girimalli-of girimalli flowers; parimalah-aroma; tada-then; eva-certainly; asmakinam-of us; giram-words; upaharethah-you should offer; mura-bhide-to Shri Krishna, the killer of the Mura demon.





When the cuckoos' sweet "kuhus" come, bringing waves of Vrindavana memories, or when a breeze scented with girimalli flowers blows, then place our words before Lord Krishna.





Text 65



pura tishöhan goshöhe nikhila-ramanibhyah priyataya

bhavan yasyam gopi-ramana vidadhe gaurava-bharam

sakhi tasya vijnapayati lalitam dhira-lalita

pranamya shri-padambuja-kanaka-piöhi-parisare



pura-formerly; tishöhan-staying; goshöhe-in Vrindavana; nikhila-all; ramanibhyah-to the beautiful gopis; priyataya-with love; bhavan-you; yasyam-for whom; gopi-of the gopis; ramana-O lover; vidadhe-placed; gaurava-respect; bharam-great; sakhi-friend; tasyah-her; vijnapayati-informs; lalita-Lalita-gopi; dhira-lalita-playful; pranamya-having offered obeisances; shri-beautiful; pada-feet; ambuja-lotus; kanaka-golden; piöhi-throne; parisare-near.





O playful one, O lover of the gopis, when You were in Vrindavana You loved Radha more than all other beautiful girls. Bowing before Your golden lotus footstool, a friend respectfully appeals on Her behalf.





Note: Lalita here begins the message she wishes the swan to carry to Krishna.



Text 66



prayatnad abalyam nava-kamalini-pallava-kulais

tvaya bhuyo yasyah kritam ahaha samvardhanam abhut

cirad udhobhara-sphurana-garimakranta-jaghana

babhuva prashöauhi mura-mathana seyam kapilika



prayatnat-with great endeavor; abalyam-from childhood; nava-fresh; kamalini-of lotus flowers; pallava-blossoming; kulaih-by the multitudes; tvaya-by You; bhuyah-abounding; yasyah-of whom; kritam-performed; ahaha-alas, alas!; samvardhanam-increase; abhut-became; cirat-for a long time; udhah-bhara-udders; sphurana-splendid; garima-heavy; akranta-burdened; jaghana-hips; babhuva-was; prashöauhi-a cow for the first time with a calf; mura-of the Mura demon; mathana-O killer; sa-she; iyam-this; kapilika-named Kapilika.





O Krishna, the brown cow that from childhood You fed with new lotus leaves has now borne her first calf and the udders on her hips have become very great.





Text 67



samipe nipanam tri-chatura-dala hanta gamita

tvaya ya makanda-priya-sahacari-niyatim

iyam ya vasanti galad-amala-madhvika-paöali-

mishad agre gopi-ramana rudati rodayati nah



samipe-in the presence; nipanam-of kadamba trees; tri-three; chatura-or four; dala-leaves; hanta-alas; gamita-planted; tvaya-by you; ya-which; makanda-to the mango trees; priya-dear; sahacari-bhava-the state of being a companion; niyatim-destiny; iyam-this; ya-which; vasanti-vasanti creeper; galat-dripping; amala-pure; madhvika-nectar; paöali-multitude; mishat-from the pretense; agre-in the presence; gopi-of the gopis; ramana-O lover; rudati-cries; rodayati-causes to cry; nah-us.





O lover of the gopis, the vasanti vine of three or four leaves You took from the kadamba trees and married to a mango tree, now weeps on the pretext of dripping with honey, and makes us weep also.



Text 68



prasuto devakya madhu-mathana yah ko 'pi purushah

sa jato gopalabhyudaya-paramananda-vasatih

dhrito yo gandinya kaöhina-jaöhare samprati tatah

samantad evastam shiva shiva gata gokula-katha



prasutah-born; devakya-of Devaki; madhu-of the Madhu demon; mathana-O killer; yah-who; kah api-someone; purushah-person; sah-He; jatah-born; gopala-for the cowherd men; abhyudaya-arisal; parama-supreme; ananda-bliss; vasatih-abode; dhritah-held; yah-who; gandinya-by Gandini-devi; kaöhina-cruel; jaöhare-in the womb; samprati-now; tatah-from that; samantat-completely; eva-certainly; astam-at home; shiva-alas; shiva-alas; gata-gone; gokula-of Vrindavana; katha-conversation.





O Krishna, one person, born as Devaki's son, is the home of the gopas' bliss. Another person, born from Gandini's cruel womb, makes Gokula cry out, "Alas! Alas!"





Note: Gandhini was Akrura's mother.



Text 69



arishöenoddhutah pashupa-sudrisho yanti vipadam

trinavartakranto racayati bhayam catvara-cayah

ami vyomi-bhuta vraja-vasati-bhumi-parisara

vahante nas tapam mura-hara viduram tvayi gate



arishöena-by Arishöasura; uddhatah-agitated; pashupa-sudrisah-the beautiful-eyed gopis; yanti-go; vipadam-distress; trinavarta-by Trinavarta; akrantah-attacked; racayati bhayam-become fearful; catvara-of crossroads; cayah-multitude; ami-these; vyomi-bhutah-flying in the sky; vraja-of Vrindavana; vasati-of the abode; bhumi-the ground; parisarah-near; vahante-bring; nah-our; tanam-distress; mura-hara-O killer of the Mura demon; viduram-far away; tvayi gate-since You have gone.





Arishöasura now troubles the beautiful-eyed gopis. Trinavarta makes the courtyards into fearful places. Vyomasura and other demons fly over Vraja's homes. O Krishna, O killer of Mura, they torment us now that You have gone far away.



Text 70



tvaya nagantavyam katham api hare goshöham adhuna

lata-shreni vrindavana-bhuvi yato 'bhud vishamayi

prasunanam gandham katham itaratha vata-nihitam

bhajan sadyo murcoham vahati nivaho gopa-sudrisham



tvaya-by You; na-not; agantavyam-to be arrived; katham api-somehow or other; goshöham-Vrindavana; adhuna-now; lata-of creepers; shreni-series; vrindavana-of Vrindavana; bhuvi-in the land; yatah-because; abhut-became; visha-mayi-full of poison; prasunanam-of the flowers; gandham-fragrance; katham-how?; itaratha-or else; vata-by the wind; nihitam-carried; bhajan-experiencing; sadyah-immediately; murcham-vahati-faint; nivahah-the multitude; gopa-sudrisham-of beautiful-eyed gopis.





O Lord Hari, don't come to Vraja now. The vines in Vrindavana are poisonous. If it were not so why does the flower-scented breeze make the beautiful-eyed gopis fall unconscious?



Text 71



katham sango 'smabhih saha samucitah samprati hare

vayam gramya naryas tvam asi nripa-kanyarcita-padah

gatah kalo yasmin pashupa-ramani-sangama-krite

bhavan vyagras tasthau tam api griha-vaöi-viöapini



katham-how?; sangah-association; asmabhih-with us; saha-with; samucitah-proper; samprati-now; hare-O Lord Hari; vayam-we; gramyah-village; naryah-women; tvam-you; asi-are; nripa-of kings; kanya-by the daughters; arcita-worshipped; padah-feet; gatah-gone; kalah-time; yasmin-in which; pashupa-ramani-of the beautiful gopis; sangama-association; krite-performed; bhavan-You; vyagrah-with great attention; tasthau-stood; tamasi-in the darkness; griha-near the house; vaöi-in the garden; viöapini-under the tree.





O Lord Hari, why is not right for You to associate with us? We are only village girls. Now royal princesses worship Your feet. The time when to meet a beautiful gopi You eagerly waited behind a tree in a garden has passed.



Text 72



vayam tyaktah svamin yad iha tava kim dushanam idam

nisargah shyamanam ayam atitaram dushpariharah

kuhukanöhair andavadhi saha nivasat paricita

visrijyante sadyah kalita-nava-pakshair bali-bhujah



vayam-we; tyaktah-abandoned; svamin-O lord; yat-because; iha-here; tava-Your; kim-what?; dushanam-crime; idam-this; nisargah-abandonment; shyamanam-of the beautiful gopis; ayam-this; atitaram-greatly; dushpariharah-difficult to avoid; kuhukanöhaih-by the cuckoos; anda-egg; avadhi-up until; saha-with; nivasat-from the dwelling; paricitah-understood; visrijyante-spread about; sadyah-immediately; kalita-produced; nava-young; pakshaih-wings; bali-bhujah-crows.





Lord, how are You at fault to leave us? As soon as their young wings are able, cuckoos leave the crows they have lived with since they were eggs. It is natural for the cuckoos to leave.





Text 73



ayam purvo rangah kila viracito yasya tarasa

rasad akhyatavyam parikalaya tan-naöakam idam

maya prishöavyo 'si prathamam iti vrindavana-pate

kim aho radheti smarasi kripanam varna-yugalam



ayam-this; purvah-rangah-introduction; kila-indeed; viracitah-constructed; yasya-of which; rasat-from love; akhyatavyam-to be described; parikalaya-please understand; tat-of Him; naöakam-drama; idam-this; maya-by me; prishöah-asked; asi-you are; prathamam-of the first time; iti-this; vrindavana-of Vrindavana; pate-O lord; kim-whether; aho-or; radha-Radha; iti-thus; smarasi-You remember; kripanam-pitiable; varna-syllables; yugalam-pair.





The preface has been quickly done. Now please hear the drama itself. O Lord of Vrindavana, first I will ask a question: {.sy 168}Do You remember the two wretched syllables Radha?"



Text 74



aye kunja-droni-kuhara-grihamedhin kim adhuna

paroksham vakshyante pashupa-ramani-durniyatayah

pravina gopinam tava carana-padme 'pi yad iyam

yayau radha sadharana-samucita-prashna-padavim



aye-O!; kunja-in the grove; droni-kuhara-in the valley; griha-in the cottage; medhin-resident; kim-what?; adhuna-now; paroksham-absence; vakshyante-will describe; pashupa-ramani-of the beautiful gopis; durniyatayah-misfortune; pravina-expert; gopinam-of the gopis; tava-Your; carana-feet; padme-lotus; api-and; yat-which; iyam-this; yayau-went; radha-Shrimati Radharani; sadharana-general; samucita-proper; prashna-of questions; padavim-path.





O grihastha of the forest groves, how can the gopis' misfortune in Your absence be described? Radha, the best of the gopis, now walks on the path of placing at Your lotus feet questions any girl would ask.





Text 75



tvaya goshöham-tilaka kila ced vismritam idam

na turnam dhumorna-patir pai vidhatte yadi kripam

ahar-vrindam vrindavana-kusuma-pali-parimalair

duralokam shokapadam atha katham neshyati sakhi



tvaya-by You; goshöham-Vrindavana; goshöhi-of the gopis; tilaka-O decoration for the foreheads; kila-indeed; cet-if; vismritam-forgotten; idam-this; na-not; turnam-qucikly; dhumorna-of Dhumorna; patih-the husband (Yamraja); api-even; vidhatte-grants; yadi-if; kripam-mercy; ahah-of days; vrindam-a multitude; vrindavana-of Vrindavana; kusuma-of the flowers; pali-of the multitude; parimalaih-with the fragrance; duralokam-difficult to see; shoka-of lamentation; aspadam-abode; atha-then; katham-how?; neshyati-will lead; sakhi-Shrimati Radharani.





O tilaka marking of the people, if You forget Vraja, and if death is not kind soon, how will my friend, tortured by the fragrance of Vrindavana's flowers, pass Her days?



Text 76



tarangaih kurvana shamana-bhagini-laghavam asau

nadim kancid goshöhe nayana-jala-purair ajanayat

itivasya dveshad abhimata-dasha-prarthanamayim

murare vijnaptim nishamayati mani na shamanah



tarangaih-by the waves; kurvana-doing; shamana-of Yamaraja; bhagini-of the sister (the Yamuna river); laghavam-lightness; asau-this; nadim-river; kancit-some; goshöhe-in Vrindavana; nayana-of the eyes; jala-puraih-with rivers of tears; ajanayat-were born; iti-thus; iva-as if; asyah-of her; dveshad-from enmity; abhimata-desired; dasha-condition; prarthana-mayim-full of appeals; mura-are-O Krishna, the enemy of the Mura demon; vijnaptim-request; nishamayati-hears; mani-proud; na-not; shamanah-Yamaraja.





With waves of tears from Her eyes Radha made in Vraja a river that eclipsed death's sister, the Yamuna. It is out of hatred for Her, O Krishna, that proud death does not hear Her appeal.





Text 77



kritakrishti-kridam kim api tava rupam mama sakhi

sakrid drishöva durad ahita-hita-bodhojjhita-matih

hata seyam premanalam anuvishanti sarabhasam

patangivatmanam mura-hara muhur dahitavati



krita-performed; akrishöi-attractive; kridam-pastimes; kim api-still further; tava-Your; rupam-form; mama-my; sakhi-friend; sakrit-once; drishöva-having seen; durat-from a distance; ahita-innapropriate; hita-suitable; bodha-knowledge; ujjhita-abandoned; matih-mind; hata-struck; sa-she; iyam-this; prema-of love; analam-fire; anuvishanti-entering; sarabhasam-impetuously; patangi-a bird; iva-as; atmanam-self; mura-of the Mura demon; hara-O killer; muhuh-at every moment; dahitavati-burning.





O Krishna, when She once saw from afar Your graceful form, my friend lost all understanding of what is good and what is bad. Overcome, She entered a fire of love as a moth flies into a fire and burns again and again.



Text 78



maya vacyah kim va tvam iha nija-doshat param asau

yayau manda vrindavana-kumuda-bandho vidhuratam

yad-artham duhkhagnir vikrishati tam adyapi hridayan

na yasmad durmedha lavam api bhavantam davayati



maya-by me; vacyah-should be spoken; kim va-further; tvam-You; iha-here; nija-own; doshat-that sin; param-afterward; asau-this; yayau-went; manda-bewildered; vrindavana-of Vrindavana; kumuda-of the lotus flowers; bandho-O friend (the moon); vidhuratam-distress; yat-artham-on which account; duhkha-of unhappiness; agnih-fire; vikrishati-tears apart; tam-that; adya api-even today; hridayat-from the heart; na-not; yasmat-from which; durmedha-foolish; lavam-a small particle; api-even; bhavantam-You; davayati-place far away.





O Krishna, O moon of Vrindavana, what can I say? By Her own fault my friend has become unhappy. Athough She is tortured by the fire of suffering She will not for a moment drag You from Her heart.





Text 79



tri-vakraho dhanya tava hridaya-tulyam nija-vapuh

samasadya svairam yad iha vilasanti nivasati

dhruvam punya-bhramshad ajani saraleyam nija-sakhi

praveshas tavabhut kshanam api yad asya na sulabhah



tri-vakra-bent in three places (the hunchbaked woman, Kubja); aho-O!; dhanya-fortunate; tava-Your; hridaya-heart; tulyam-equal; nija-own; vapuh-form; samasadya-having attained; svairam-voluntarily; yat-because; iha-here; vilasanti-playing; nivasati-stays; dhruvam-indeed; punya-of pious activities; bhramsat-from the destruction; ajani-was born; sarala-straight; iyam-this; nija-own; sakhi-friend; praveshah-entrance; tava-Your; abhut-became; kshanam-for a moment; api-even; yat-because; asyah-hers; na-not; sulabhah-easy to attain.





A fortunate girl whose body was crooked in three places attained a beautiful form and enjoyed pastimes in Your heart. Because Her piety is lost, my friend was born straight, and so it is not easy for Her to enter Your heart for even a moment.



Text 80



kim avishöa bhutaih sapadi yadi va krura-phanina

kshatapasmarena cyuta-matir akasmat kim apatat

iti vyagrair asyam gurubhir abhito kicaka-rava-

shravad aspandayam mura-hara vikalpa vidadhire



kim-what?; avishöa-entered; bhutaih-by ghosts; sapadi-immediately; yadi-if; va-or; krura-cruel; phanina-by a serpent; kshata-broken; apasmarena-by epilepsy; cyuta-fallen; matih-mind; akasmat-without any cause; asyan-to her; gurubhih-by superiors; abhitah-on all sides; kicaka-of the hollow bamboos rustling in the wind; rava-of the sound; sriavat-from the hearing; aspandayam-unmoving; mura-of the Mura demon; hara-O killer; vikalpah-guesses; vidadhira-were formed.





"Was She attacked by ghosts, or bitten by a poisonous snake, or struck with epilepsy? Why did She suddenly fall unconcious?" O Krishna, when Radha fainted by hearing the sound of bamboos in the wind, Her superiors spoke these guesses.





Text 81



navineyam sampraty akushala-paripaka-lahari

narinarti svairam mama sahacari-citta-kuhare

jagan-netra-shreni-madhura mathurayam nivasatash

cirad arta vartam api tava yad esha na labhate



pavina-young; samprati-now; akushala-inauspicious; paripaka-development; lahari-wave; parinarti-continously dancing; svairam-independently; mama-my; sahacari-friend; citta-mind; kuhare-in the depths; jagat-of the universe; netra-of the eyes; shreni-series; madhura-sweet; mathurayam-in Mathura; vartam-news; api-even; tava-of You; yat-because; esha-she; na-not; labhate-obtains.





New waves of inauspiciousness again and again dance in my friend's heart. O sweetness of the world's eyes, for a long time since You have gone to Mathura this tormented girl did not get news of You.



Text 82



janan siddhadeshan namati bhajate mantrika-ganan

vidhatte shushrusham adhika-vinayenaushadha-vidam

tvad-iksha-dikshayai paricarati bhaktya giri-sutam

manisha hi vyagra kim iva shubha-hetum na manute



janan-people; siddha-perfect; adeshan-instructions; namati-offers obeisances; bhajate-worships; mantrika-expert at chanting mantras; ganan-communities; vidhatte-performs; shushurusham-service; adhika-great; vinayena-with humility; aushadha-in the matter of charming herbs; vidam-of those who are knowledgable; tvat-of You; iksha-the sight; dikshayai-for initiation; paricarati-serves; bhaktya-with devotion; giri-suta-Parvati, the daughter of the king of the Himalaya mountains; manisha-intellegence; hi-indeed; vyagra-agitated; kim-what?; iva-like; shubha-of auspiciousness; hetum-cause; na-not; manute-consider.





She bows before the expert counselors. She worships the mantra chanters. She very humbly serves they who give potions and charms. To be intitiated in the sight of You She devotedly worships Parvati. What remedy does Her agitated heart not consider?





Text 83



pashunam pataram bhuja-ripu-patra-pranayinam

smarodvardhi-kridam nibida-ghana-sara-dyuti-bharam

sadabhyarne nandishvara-giri-bhuvo ranga-rasikam

bhavantam kamsare bhajati bhavad-aptyai mama sakhi



pashunam-of the cows; pataram-protector; bhujaga-of the serpents; ripu-of the enemies (the peacocks); patra-feathers; pranayinam-fond; smara-cupid; udvardhi-mocking; kridam-pastimes; nibida-deep; ghana-cloud; sara-best; dyuti-splendor; bharam-abundance; sada-always; abhyarne-in the presence; nandishvara-Nandishvara; giri-bhuvah-of the mountain; ranga-the rasa dance; rasika-expert at enjoying; bhavantam-You; kamsa-of Kamsa; are-O enemy; bhajati-worship; bhavat-of You; aptyai-for the attainment; mama-my; sakhi-friend.





O Krishna, to attain You, who are the cows' protector, fond of wearing a peacock feather. more playful than Kamadeva, more splendid than the greatest monsoon cloud, and the enjoyer of the rasa dance, my friend again and again worships You near Nandishvara Hill.



Text 84



bhavantam santapta vidalita-tamalankura-rasair

vilikhya bhru-bhangi-krita-madana-kodanda-kadanam

nidhasyanti kanöhe tava nija-bhujavallarim asau

dharanyam unmilaj-jadima-nibidangi viluöhati



bhavantam-You; santapta-greatly distressed; vidalita-crushed; tamala-tamala tree; ankura-with the sprouts; rasaih-with the juices; vilikhya-having written; bhru-eyebrows; bhangi-krita-moving; madana-of cupid; kodanda-by the bow; kadanam-distress; nidhasyati-placing; kanöhe-on the throat; tava-You; nija-own; bhuja-of the arms; vallarim-creeper; asau-this; dharnyam-on the ground; unmilat-appearing; jadima-dullness; nibida-firm; angi-limbs; viluthati-rolls about.





Drawing with tamala-leaf juice a picture of You, whose eyebrow movements break Kamadeva's bow, She places Her vine arms around Your neck and falls, stunned, to the ground.





Text 85



kadacin mudheyam nibida-bhavadiya-smriti-madad

amandad atmanam kalayati bhavantam mama sakhi

tathasya radhaya viraha-dahanakalpita-dhiyo

murare duhsadha kshanam api na badha viramati



kadacit-sometimes; mudha-bewildered; iyam-this; nibida-intense; bhavadiya-of You; smriti-from the remembrance; madat-from the joy; amandat-great; atmanam-self; kalayati-meditates; bhavantam-You; mama-my; sakhi-friend; tatha-then; asyah-of her; radhayah-Shrimati Radharani; viraha-of separation; dahana-by the fire; akalpita-dissarranged; dhiyah-mind; mura-of the Mura demon; are-O enemy; duhsadha-intolerable; kshanam-for a moment; api-even; na-not; badha-the pain; viramati-stops.





Obsessed with thinking of You, sometimes my friend thinks She has become You. Radha's heart burns in separation from You. O Krishna, Her torment does not stop, even for a moment.



Text 86



tvaya santapanam upari parimuktatirabhasad

idanim apede tad api tava ceshöam priya-sakhi

yad esha kamsare bhidura-hridayam tvam avayati

satinam murdhanya bhidura-hridayabhud anudinam



tvaya-by You; santapanam-of sufferings; upari-in relation to; parimukta-released; ati-very; rabhasat-quickly; idanim-now; apede-attained; tat api-something; tava-Your; ceshöam-pastimes; priya-dear; sakhi-friend; yat-which; esha-she; kamsa-of Kamsa; are-O enemy; bhidura-breaking; hridayam-heart; tvam-You; avayati-understanding; satinam-of the pious girls; murdhanya-most promiment; bhidura-broken; hridaya-heart; abhut-became; anudinam-day after day.





Abandoned by You, She is overcome with pain. Now my dear friend imitates Your activities. O Krishna, thinking You must also be broken-hearted, the best of pious girls is broken-hearted day after day.





Text 87



samaksham sarvesham viharasi samadhi-pranayinam

iti shrutva nunam gurutara-samadhim kalayati

sada kamsarate bhajasi yaminam netra-padavim

iti vyaktam sajji-bhavati yamam alambitum api



samaksham-before the eyes; sarvesham-of all; viharasi-You perform pastimes; samadhi-of meditation; pranyinam-fond; iti-thus; shrutva-having heard; nunam-indeed; gurutara-very intense; samadhim-meditation; kalayati-perform; sada-always; kamsa-of Kamsa; arate-O enemy; bhajasi-You go; yaminam-of the ascetics; netra-of the eyes; padavim-path; iti-thus; vyaktam-manifested; sajji-bhavati-become prepared; yamam-mystic yoga; alambitum-to take up; api-even.





Hearing that You enjoy pastimes before the eyes of all who meditate on You, She has become rapt in deep meditation. Believing that You walk on the pathway to the eyes of they who perform austerities, She prepares to perform austerities.



Text 88



murare kalindi salila-calad-indivara-ruce

mukunda shri-vrindavana-madana vrindaraka-mane

vrajanandin nandisvara-dayita nandatmaja hare

sadeti krandati parijana-shucam kandalayati



mura-of the Mura demon; are-O enemy; kalini-of the Yamuna river; salila-in the water; calat-moving; indivara-of a blue lotus flower; ruce-splendor; mukunda-O giver of liberation; shri-vrindavana-of Vrindavana; vrindaraka-best; mane-O jewel; vraja-Vraja; anandin-delighting; nandishvara-of Nandishvara; dayita-the ojbect of affection; nanda-of Nanda Maharaja; atmaja-O son; hare-O Lord Hari; sada-always; iti-thus; krandati-crying out; parijana-of her associates; shucam-grief; kandalayati-increases.





Always caling out, "O Murari splendid as a blue lotus moving in Yamuna's waters! O Mukunda! O Kamadeva of Vrindavana! O jewel of the demigods! O Hari who fills Vraja with bliss! O beloved of Nandishvara! O son of Nanda!" She makes Her friends lament.





Text 89



samantad uttaptas tava viraha-davagni-shikhaya

kritodvegah pancashuga-mrigayu vedha-vyatikaraih

tanu-bhutam sadyas tanuvanam idam hasyati hare

haöhad adya shvo va mama sahacari-prana-harinah



samantat-completely; uttaptah-distressed; tava-Your; viraha-separation; dava-agni-forest fire; shikhaya-by the flames; krita-performed; udvegah-suffering; pancashuga-cupid; mrigayu-the hunter; vedha-wounds; vyatikaraih-by the calamities; tanu-bhutam-become very thin; sadyah-today; tanu-of the body; vanam-the forest; hasyati-will abandon; hare-O Lord Hari; haöhat-inevitably; adya-today; shvah-tomorrow; va-or; mama-my; sahacari-of the friend (Shrimati Radharani); prana-of the life-breath; harinah-the deer.





O Hari, tortured on every side by the flames of the forest fire of separation and gravely wounded by the hunter Kamadeva, the deer of my friend's life will leave the withered forest of Her body today or tommorrow.



Text 90



payo-rashi-sphita-tvishi himakarottamsa-madhure

dadhane drig-bhangya smara-vijayi-rupam mama sakhi

hare datta-svanta bhavati tad imam kim prabhavati

smaro hantum kintu vyathayati bhavan eva kutuki



payah-rashi-of teh rain-cloud; sphita-great; tvishi-splendor; himakara-the moon; uttamsa-crown; madhure-handsome; dadhane-placing; drik-bhangya-with a sidelong glance; smara-of cupid; vijayi-victorious; rupam-form; mama-my; sakhi-friend; hare-O Lord Hari; datta-given; svanta-heart; bhavati-is; tat-that; imam-this; kim-what?; prabhavati-is able; smarah-cupid; kintu-but; vyathayati-cause distress; bhavah-You; eva-certainly; kutuki-eager.





My friend has surrendered to Shiva, who is splendid as a monsoon cloud, who is charming with the moon as his crown, and who with a crooked glance defeated Kamadeva. Now Kamadeva cannot harm Her. Only playful You trouble Her.





Text 91



vijanishe bhavam pashupa-ramaninam yadu-mane

na janimah kasmat tad api bata mayam racayasi

samantad adhyatmam yad iha pavanavyadhir alapad

balad asyas tena vyasana-kulam eva dvi-gunitam



vijanishe-You understand; bhavam-the love; pashupa-ramaninam-of the gopis; yadu-of the Yadu dynasty; mane-O Šjewel; na-not; janimah-we understand; kasmat-why; tat api-nevertheless; bata-alas; mayam-illusory energy; racayasi-You create; samantat-completely; adhyatmama-meditation on the localized Paramatma; yat-which; balat-forcibly; asyah-of her; tena-by that; vyasana-kulam-distresses; eva-certainly; dvi-gunitam-doubled.





Jewel of the Yadus, You know the gopis love You. We don't know why You try to trick us. Uddhava told us the Supersoul is everywhere, but his words only doubled Radha's sufferings.



Text 92



guror ante-vasi sa bhajati yadunam sacivatam

sakhiyam kalindi kila bhavati kalasya bhagini

bhaved anyah ko va narapati-pure mat-paricito

dasham asyah shamsan yadu-tilaka yas tvam anunayet



guroh ante-vasi-Uddhava, the intimate student of Brihaspati; sah-he; bhajasi-attained; yadunam-of the Yadu dynasty; sacivatam-the state of being the friend and advisor; sakhiyam-friendship; kalindi-the Yamuna river; kila-indeed; bhavati-attained; kalasya-of Yamaraja; bhagini-the sister; bhavet-may be; anyah-another; kah-who?; va-or; narapati-pure-in the capital city of Mathura; mat-my; paricitah-known; dasham-condition; asyah-of her; shamsan-praising; yadu-of the Yady dyansty; tilaka-O decoration for the forehead; yah-who; tvam-You; anunayet-may please.





Brihaspati's student Uddhava is the Yadus' counselor. Our friend the Yamuna is Yamaraja's sister. O tilaka mark of the Yadus, who else that we know in the capitol can describe Radha's condition and appeal to You on Her behalf.





Text 93



vishirnangim antar-vrana-viluöhanad utkalikaya

paritam bhuyasya satatam aparaga-vyatikaram

paridhvastamodam viramita-samastali-kutukam

vidho pada-sparshad api sukhaya radha-kumudinim



vishirna-broken; angim-limbs; antar-within; vrana-of the wound; viluöhanad-from falling; utkalikaya-by the longing; paritam=filled; bhuyasya-with a great abundance; satatam-constantly; aparaga-without redness; vyatikaram-joined; paridhvasta-destroyed; amodam-happiness; viramita-stopped; samasta-all; ali-of friends; kutukam-eagerness; vidho-O moon, or Vishnu; pada-of the feet; sparshat-from the touch; api-and; sukhaya-please delight; radha-Shrimati adharani; kumudinim-lotus flower.

fn 3



O Krishna-moon, with the touch of Your feet please bring happiness to the unhappy, pale, and yearning Radha-lotus, all its happy pastimes with friends stopped, and its limbs withered by falling to the ground again and again with a wounded heart.



Text 94



vipattibhyah pranan katham api bhavat-sangama-sukha-

sprihadhina shaure mama sahacari rakshitavati

ati krante sampraty avadhi-divase jivana-vidhau

hatasha nihshankam vitarati drishau cuta-mukule



vipattibhyah-from distresses; pranan-life airs; katham api-with great difficulty; bhavat-Your; sangama-from association; sukha-happiness; spriha-desire; adhina-situated; shaure-O Krishna; mama-my; sahacari-friend; rakshitavati-was protecting; ati-greatly; krante-passed; samprati-now; avadhi-to the limit; divase-the day; jivana-life; vidhau-activity; hata-destroyed; asha-hope; nihshankam-lack of belief; vitarati-gives; drishau-the eyes; cuta-mango tree; mukule-blossom.





O Krishna, yearning for Your company, my friend somehow protected Her life from a host of calamities. Now, Her life near its end, and Her hopes crushed, She blankly stares at a mango bud.





Text 95



pratikararambha-shlatha-matibhir udyat-parinater

vimuktaya vyakta-smara-kadana-bhajah parijanaih

amuncanti sangam kuvalaya-drishah kevalam asau

balad adya pranan avati bhavad-asha-sahacari



pratikara-of remedy; arambha-beginning; shlatha-weakened; matibhih-by minds; udyat-rising; parinateh-death; vimutayah-released; vyakta-manifested; smara-of cupid; kadana-decline; bhajah-possessing; parijanaih-with her associates; amuncanti-not givin up; sangam-attachment; kuvalya-lotus flower; drishah-eyes; kevalam-only; asau-this; balat-forcibly; adya-today; pranan-life airs; avati- protects; bhavat-You; asha-hope; sahacari-friend.





Tormented by Kamadeva and abandoned by friends whose hearts have stopped trying to save Her, this lotus-eyed girl is now at the verge of death. Hope for Your return is the only friend that stays and protects Her life.



Text 96



aye rasa-krida-rasika mama sakhyam nava-nava

pura baddha yena pranaya-lahari nanta gahana

sa cen muktapekshas tvam asi dhig imam tulashakalam

yad etasya nasa-nihitam idam adyapi calati



aye-O; rasa-for the rasa dance; krida-pastime; rasika-O enjoyer; mama-my; sakhyam-friendship; nava-newer; nava-and newer; pura-formerly; baddha-bound; yena-by whom; pranaya-of love; lahari-waves; hanta-O; gahana-intense; sah-He; cet-if; mukta-abandoned; apekshah-hope; tvam-You; asi-are; dhik-shame; imam-this; tula-of cotton; shakalam-swab; yat-because; etasyah-of her; nasa-on the nose; nihitam-placed; idam-this; adya-today; api-even; calati-moves.





O Krishna, O enjoyer of the transcendental rasa dance, simply by dancing in the circle of the rasa dance, You attracted Shrimati Radharani's love. Why are You now so indifferent to my dear friend Radharani? She is lying nearby unconcious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her.*





Note: This translation is taken from Chaitanya-caritamrita, Antya 14, verse 53 purport (Vol, 4. pg. 218), where it is translated by Shrila Prabhupada.





Text 97



mukunda bhrantakshi kim api hridi sankalpita-shatam

vidhatte tad vaktum jagati manujah kah prabhavati

kadacit kalyani vilapati yad utkanöhita-matis

tad akhyami svami gamaya makarottamsa-padavim



mukunda-O Mukunda; bhranta-moving; akshi-eyes; kim api-something; hridi-in the heart; sankalpita-thought; shatam-hundred; vidhatte-places; tat-that; vaktum-to speak; jagati-in the universe; manujah-human being; kah-which; prabhavati-is able; kadacit-sometimes; kalyani-beautiful girl; vilopati-speaks; yat-which; utkanöhita-with longing; matih-mind; tat-that; akhyami-I am speaking; svamin-O Lord; gamaya-cause it to go; makara-shark; uttamsa-earrings; padavim-path.





O Mukunda, who in the world can describe the hundreds of desires in the heart of this restless-eyed girl? I will repeat what this beautiful anxious girl says. O Lord, please allow Her words to walk on the path of Your shark earrings.





Note: Texts 98-113 are Radha's words to Lalita.



Text 98



abhut ko 'pi prema mayi muraripoh yah sakhi pura

param dharmapeksham api tad-avalambad alanghayam

tathedanim ha dhik samajani taöasthah sphuöam asau

bhaje lajjam yena kshanam iha punar jivitum api



abhut-was; kah api-something; prema-love; mayi-for me; mura-ripoh-of Krishna, the enemy of the Mura demon; yah-which; sakhi-O friend; pura-formerly; param-supreme; dharma-religious duty; apeksham-with reference to; api-even; tat-on that; avalambat-because fo dependence; alanghayam-I passed beyond; tatha-in the same way; idanim-today; ha-alas; dhik-for shame; samajani-was born; taöa-sthah-indifferent; sphuöam-clearly; asau-He; bhaje-I become; lajjam-ashamed; yena-by whom; kshanam-for a moment; iha-here; punah-again; jivitum-to live; api-even.





Friend, the love Krishna felt for Me made Me ignore the path of piety. Alas, now He is aloof. Now I am ashamed to stay alive for another moment.





Text 99



ami kubjah purvam na mama dadhire kam api mudam

drumaliyam cetah sakhi na katisho nanditavati

idanim pashyaite yugapad upatapam vidadhate

prabhau muktapekshe bhajati na hi ko va vimukhatam



ami-these; kubjah-bent; purvam-formerly; na-not; mama-my; dadhire-placed; kam api-come; mudam-pleasure; druma-of trees; aliyam-multitude; cetah-mind; sakhi-O friend; na-not; katishah-many times; nanditavati-became delighted; idanim-now; pashya-just see; ete-these; yugapat-simultaneously; upatapam-distress; vidadhate-gives; prabhau-Lord; mukta-cast away; apekshe-consideration; bhajati-experiences; na-not; hi-indeed; kah va-someone; vimukhatam-aversion.





Friend, didn't these bending trees formerly delight Me? Didn't this grove please My heart? Look! Now they torment Me. Now that My Lord has abandoned Me, what does not torment Me?



Text 100



gariyan me prema tvayi param iti sneha-laghuta

na jivishyamiti pranaya-garimakhyapana-vidhih

katham nayasiti sva-vasha-paripaöi-prakaöanam

harau sandeshaya priya-sakhi na me vag-avasarah



gariyan-more intense; me-my; prema-love; tvayi-for You; param-greatly; iti-thus; sneha-of love; laghuta-lightness; na-not; jivishyami-I will live; iti-thus; pranaya-of the love; garima-intensity; akhyapana-causing to describe; vidhih-activity; katham-how?; na-not; ayasi-You come; sva-own; vasha-control; paripaöi-arrangement; prakaöanam-manifestation; harau-for Lord Hari; sandeshaya-for a message; priya-dear; sakhi-O friend; na-not; me-my; vak-of words; avasarah-appropriate.





"I love You dearly." That is too light. "I cannot live without You." Too heavy. "Why do You not return?" I put Him under My control. Dear friend, these words are not right for a letter to Lord Hari.





Text 101



yayau kalah kalyanya adhikalita-keli-parimalam

vilasarthi yasminn acala-kuhare lina-vapusham

sa mam dhritva dhurtva krita-kapaöa-rosham sakhi haöhad

akarshid akarshann urasi shashilekha shata-vritam



yayau-went; kalah-time; kalyani-O auspicious friend; adhikalita-performed; keli-of pastimes; parimalam-sweet; fragrance; vilasa-to perform pastimes; arthi-desiring; yasmin-in which; acala-mountain; kuhare-in the cave; lina-dissappeared; vapusham-form; sa-He; mam-to me; dhritva-having held; dhurtah-deceiver; krita-performed; kapaöa-deception; rosham-anger; sakhi-O friend; haöhat-by force; akarshit-did; akarshan-scratching; urasi-on the breasts; shashi-lekha-moonlight; shata-hundred; vritam-covered.





O beautiful one, the time is passed when that playful rake found Me scented with playfulness and feigning anger as I hid in a hill cave, when He forcibly pulled Me to Him and made crescent-moon scratch-marks on My breasts.



Text 102



kada premonmilat-pulaka-vipulangi mriga-drisham

balad akarshantam madhura-murali-kakalikaya

muhur bhramyac-cilli-culukita-kula-stri-vratam aham

vilokishye lila-bhara-milad-apangam murabhidam



kada-when?; prema-with love; unmilat-appearing; pulaka-hairs standing on end; vipula-numerous; angi-form; mriga-drisham-of the gopis, whose eyes are as beautiful as the eyes of deer; balat-forcibly; akarshantam-attracting; madhura-sweet; murali-of the flute; kakalikaya-with the soft musical sound; muhuh-constantly; bhramyat-moving; cilli-eyebrows; culukita-drank up; kula-born in good families; stri-women; vratam-vow; aham-I; vilokishye-will see; lila-of pastimes; bhara-with an abundance; milat-encountering; apangam-sidelong glances; mura-of the Mura demon; bhidam-the killer (Shri Krishna).





When will I, the hairs of My body erect with love, see Krishna, whose sweet flute-music dragged the deer-eyed gopis to Him, whose sidelong glance is filled with playfulness, and whose restless eyebrows drank up the gopis' vow of chastity?





Text 103



ranad-bhringa-shreni-suhridi sharad-arambha-madhure

vanante candribhih kirana-laharibhir dhavalite

kada premoddanda-smara-kalaha-vaitandikam aham

karishye govindam nibida-bhuja-bandha-pranayinam



ranat-humming and delighted; bhringa-of bumble-bees; shreni-of the multitud; suhridi-in the friend; sharat-autumn; arambha-beginning; madhure-charming; vana-of the forest; ante-at the edge; candribhih-from the moon; kirana-effulgence; laharibhih-with waves; dhavalite-whitened; kada-when?; prema-with love; uddanda-extraordinary; smara-amorous; kalaha-quarrel; vaitandikam-skilled in debate; aham-I; karishye-will do; govindam-Govinda; nibida-firm; bhuja-arms; bandha-embrace; pranayinam-attached.





When, in a forest grove that is charming in the beginning of autumn, the humming bees' friend, and washed by waves of moonlight, will I hold in My arms Govinda, who is so expert in ferocious lovers' quarrels?



Text 104



mano me ha kashöam jvalati kim aham hanta karavai

na param navaram sumukhi kalayamy asya jaladheh

iyam vande murdhna sapadi tam upayam kathaya me

paramrishye yasmad dhriti-kanikayapi kshanikaya



manah-mind; me-my; ha-alas; kashöam-suffering; jvalati-burns; kim-what?; aham-I; hanta-O; karavai-should do; na-not; param-the opposite shore; na-not; avaram-this shore; su-mukhi-O beautiful-faced Lalita; kalayami-describe; asya-of that; jaladheh-ocean; iyam-this; vande-I offer obeisances; murdhna-with my head; sapadi-quickly; tam-that; upayam-remedy; kathaya-please tell; me-my; paramrishye-I am considered; yasmat-from which; dhriti-of peace; kanikaya-with a small fragment; api-even; kshanikaya-momentary.





My dear beautiful-faced Lalita, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer my obeisances at your lotus feet. What shall I do? Please consider my condition and advise me how I can become peaceful. That is my desire.*





Note: Translated by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, this verse appears in the purport of Chaitanya caritamrita, Antya-lila, Chapter 14, Text 53 (Vol. 4, page 215).

Text 105



prayato mam hitva yadi kaöhina-cudamanir asau

prayatu svacchandam mama samaya dharmah kila gatih

iyam sodhum ka va prabhavati yatah svapna-kapaöad

ihayato vrindavana-bhuvi balan mam ramayati



prayatah-gone; mam-me; hitva-having abandoned; kaöhina-of those who are cruel; cuda-manih-the crest jewel (Krishna); asau-this; prayatu-may go; sva-chandam-as it likes; mama-my; samaya-dharmah-time; kila-indeed; gatih-condition; iyam-this; sodhum-to tolerate; ka-who?; va-or; prabhavati-is able; yatah-from which; svapna-of sleep; kapaöat-from the cheating; iha-here; ayatah-arrived; vrindavana-of Vrindavana; bhuvi-in the land; balat-strongly; mam-me; ramayati-enjoyed.





If the crest-jewel of the cruel-hearted leaves Me, then Let Him go. My life is over. Pretending to be part of a a dream, He returned to Vrindavana and forced Me to enjoy with Him. Who can tolerate that?





Text 106



anaucityam tasya vyathayati mano hanta mathuram

tvam asadya svairam capala-hridayam varaya harim

sakhi svapnarambhe punar api yatha vibhrama-madad

ihayato dhurtah kshapayati na me kinkini-gunam



anaucityam-unfitness; tasya-of Him; vyathayati-distresseses; manah-the mind; hanta-indeed; mathuram-to Mathura; tvam-You; asadya-having gone; svairam-independently; capala-flickering; hridayam-mind; varaya-please check; harim-Lord Hari; sakhi-O friend; svapna-of the dream; arambhe-at the beginning; punah-again; api-even; yatha-just as; vibhrama-beauty, or pastimes; madat-because of pride, or delight; iha-here; ayatah-arrived; dhurtah-cheater; kshapayati-removes; na-not; me-my; kinkini-of small bells; gunam-belt.





His impropriety troubles My heart. Friend, go to Mathura and stop reckless Lord Hari so that in a dream the rake does not again passionately pull My sash of bells.



Text 107



ayi svapno dure viramatu samaksham shrinu haöhad

avishvasta ma bhur iha sakhi mano-vibhrama-dhiya

vayasyas te govardhana-vipinam asadya kutukad

akande yad bhuyah smara-kalaha-pandityam atanot



ayi-O; svapnah-dream; dure-far away; viramatu-may stop; samaksham-before the eyes; shrinu-please hear; haöhat-forcibly; iha-here; sakhi-O friend; manah-of the mind; vibhrama-illusion; dhiya-with the consideration; vayasyah-young friend (Shri Krishna); te-your; govardhana-near Govardhana Hill; vipinam-the grove; asadya-having entered; kutukat-eagerly; akande-unexpectedly; yat-because; bhuyah-greatly; smara-amorous; kalaha-quarrel; pandityam-expertise; atanot-extended.





Listen. Even without being part of a dream He comes before My eyes. Friend, don't doubt, thinking My mind is bewildered. Your friend came to the forest by Govardhana Hill and passionately showed Me His skill in amorous pastimes.





Text 108



amarshad dhavantim gahana-kuhare sucita-patham

tula-koöi-kvanaish cakita-pada-pata-dvi-gunitaih

didhirshan mam harsottarala-nayanantah sa kutuki

na vamsim ajnasid bhuvi kara-sarojad vigalitam



amarshat-from affectionately anger; dhavantim-running; gahana-deep; kuhare-in the opening; sucita-shown; patham-path; tula-koöi-of ankle-bells; kvanaih-by the sounds; cakita-timid; pada-pata-by the footsteps; dvi-gunitaih-doubled; didhirshan-desiring to hold; mam-me; harsha-with delight; uttarala-trembling; nayana-of the eyes; antah-corners; sah-He; kutuki-eager; na-not; vamshim-flute; ajnasid-was aware; bhuvi-on the ground; kara-hand; sarojat-from the lotus; vigalitam-fallen.





I passionately fled deep into the forest. Afraid, I doubled My steps. My tinkling anklets revealed My path. Eager to embrace Me, and His eyes restless with joy, passionate Krishna did not know the flute had fallen from His lotus hand.



Text 109



ashaktam gantavye kalita-nava-celancalataya

latalibhih pushpa-smita-shavalitabhir virudatim

parihasarambhi priya-sakhi sa mam lambita-mukhim

prapede cumbaya sphurad-adhara-bimbas tava sakha



ashaktam-unable; gantavye-to be gone; kalita-held; nava-new; cela-of the garments; ancalataya-by the border; lata-of creepers; alibhih-with the multitudes; pushpa-with flowers; smita-smiles; shavalitabhih-variegated; virudatim-crying aloud; parihasa-laughter and joking; arambhi-beginning; priya-dear; sakhi-O friend; sah-Her; mam-to me; lambita-bent down; mukhim-face; prapede-bent down; cumbaya-to kiss; sphurat-splendid; adhara-lips; bimbah-bimba fruits; tava-your; sakha-friend.





Unable to flee, I covered Myself with a new cape of vines smiling with many flowers. I wept. He laughed. O friend, your friend tried to kiss My bowed face with His glistening bimba-fruit lips.





Text 110



tato 'ham dhamamile sthagita-muralika sakhi shanair

alikamarshena bhramad-avicala-bhrur udacalam

kacakrishöi-krida-krama-paricite caurya-carite

harir labdhopadhih prasabham anayan mam giri-darim



tatah-then; aham-I; dhammile-in the decorated hair; sthagita-hidden; muralika-flute; sakhi-O friend; shanaih-gradually; alika-pretended; amarshena-with anger; bhramat-moving; avicala-constantly; bhruh-eyebrows; udacalam-I moved away; kaca-of the hair; akrishöi-pulling; krida-pastimes; krama-activity; paricite-understood; caurya-of theft; carite-activities; harih-Lord Hari; labdha-attained; upadhih-trick; prasabham-forcibly; anayat-carried away; mam-me; giri-of the mountain; darim-to the cave.





Friend, I hid His flute in My decorated braided hair, knitted My eyebrows with feigned anger, and gradually escaped His clutches. Lord Hari then playfully caught Me by the hair, discovered what I had stolen, and then by force took Me to a cave on a hill.



Text 111



kadacid vasanti-kuhara-bhuvi dhrishöah sarabhasam

hasan prishöhalambi sthagayati karabhyam mama drishau

didhirshau jatershyam mayi sakhi tadiyanguli-shikham

na jane kutrayam vrajati kitavanam kila guruh



kadacit-one time; vasanti-of vasanti flowers; kuhara-hollow; bhuvi-in a place; dhrishöah-audacious; sarabhasam-impetuously; prishöha-on the back; alambi-taking; sthagayati-covering; karabhyam-with the hands; mama-my; drishau-eyes; didhirshau-desiring to hold; jata-produced; irshyam-anger; mayi-me; sakhi-O friend; tadiya-His; anguli-fingers; shikham-tip; na-not; jane-I understand; kutra-where; ayam-this Krishna; vrajati-went; kitavanam-of cheaters; kila-indeed; guruh-the teacher.





Once, in a grove of vasanti vines, that rake, laughing, caught Me from behind and covered My eyes with His hands. I became angry and tried to grasp the tips of His fingers. Where did that guru of the scoundrels suddenly go? I don't know.





Text 112



atiteyam varta viramatu purah pashya sarale

vayasyas te so 'yam smita-madhurimomrishöa-vadanah

bhuja-stambhollasad abhimata-parirambha-rabhasah

smara-krida-sindhuh kshipati mayi bandhuka-kusumam



atita-previous; iyam-this; varta-description; viramatu-may come to an end; purah-in front of us; pashya-just see; sarale-O pious Lalita; vayassyah-the young friend; te-of You; sah-He; ayam-this very one; smita-with smiles; madhurima-with charm; unmrishöa-anointed; vadanah-face; bhuja-arms; stambha-pillars; ullasat-from the joyfulness; abhimata-desired; parirambha-embraces; rabhasah-passionate; smara-of conjugal love; krida-pastimes; sindhuh-ocean; kshipati-throws; mayi-to me; bandhuka-a bandhuka; kusumam-flower.





Let this story end. Pious one, look! Your friend, an ocean of amorous pastimes, passionatedly desiring to embrace Me with the pillars of His arms, and His face sweetened with a smile, now tosses a bandhuka flower to Me.



Text 113



tad uttishöha vridavati nibida-mukta-latikaya

badhanemam dhurtam sakhi madhu-purim yati na yatha

iti premonmilad-bhavad-anubhavarudha-jadima

sakhinam akrandam na kila katishah kandalayati



tat-therefore; uttishöha-arise; vridavati-modest; nibida-mukta-latikaya-with a large pearl necklace; badhana-please bind; imam-this; dhurtam-rascal; sakhi-O frien; madhu-purim-Mathura city; yati-goes; na-not; yatha-in that way; iti-thus; prema-with love; unmilat-appearing; bhavat-becoming; anubhava-experience; arudha-arisen; jadima-the condition of being stunned; sakhinam-of the gopis; akrandam-crying; na-not; kila-indeed; katishah-how many times; kandalayati-increases.





O shy one, stand up! Tie this rake with a great strand of pearls so He does not again go to Mathura.



Speaking these words, She became stunned with love. How many times did She not make the gopis weep.





Note: The first half of this verse ends Radha's words. In Šthe second half Lalita again speaks.





Text 114



aho kashöam balyad aham iha sakhim dushöa-hridaya

muhur mana-granthim sahaja-saralam grahitavati

tad-arambhad gopi-gana-rati-guro nirbharam asau

ne lebhe lubdhapi tvad-amala-bhuja-stambha-rabhasam



aho-alas; kashöam-distress; balyat-from childhood; aham-I; iha-here; sakhim-to my friend; dushöa-wicked; hridaya-heart; muhuh-constantly; mana-granthim-great anger; sahaja-naturally; saralam-from the beginning; gopi-of the gopis; gana-of the multitude; rati-of the arts of conjugal love; guro-O teacher; nirbharam-greatly; asau-this; na-not; lebhe-attained; lubdha-longing; api-although; tvat-Your; amala-splendid; bhuja-arms; stambha-pillars; rabhasam-delight.





Alas! I, wicked at heart, since childhood again and again taught my simple friend to tie the knot of jealous anger. O teacher of amorous pastimes to the gopis, for this reason, even though She yearned for it, She could not attain the bliss of Your splendid pillar arms.



Text 115



alinde kalindi-kamala-surabhau kunja-vasater

vasanti vasanti-parimalodgari-cikuram

tvad-utsange nidra-sukha-mukulitakshim punar imam

kadanam sevishye kishalaya-kalapa-vyajanini



alinde-on a terrace; kalindi-the Yamuna river; kamala-of the lotus flowers; surabhau-aromatic; kunja-of the grove; vasateh-of the cottage; vasanti-staying; vasanti-of the flowers of the vasanti creeper; nava-fresh; parimala-the fragrance; udgari-emanating; cikuram-hair; tvat-Your; utsange-on the lap; nidra-of sleep; sukha-with the happiness; mukulita-half closed; akshim-eyes; punah-again; kishalaya-of blossoms; kalapa-of a bunch; vyajanini-holding a fan.





When, moving a leaf-fan, will I again serve Her, Her hair fragrant with new jasmine flowers and Her eyes closed in the happiness of sleep as She rests on Your lap on a forest-cottage porch fragrant with Yamuna lotuses?





Text 116



dhritanandam vrindavana-parisare sharada-nisha-

vilasollasena glapita-kavari-phulla-kusumam

tava akandhopante vinihita-bhuja-vallarim aham

kada kunje lina rahasi vihasishyami sumukhim



dhrita-held; anandam-bliss; vrindavana-of Vrindavana; parigare-in the neighborhood; sharada-autumn; nisha-nights; vilasa-of pastimes; ullasena-with the joyfulness; glapita-withered; kavari-in her hair; phulla-blossoming; kusumam-flowers; tava-Your; skandha-shoulders; upante-on the edge; vinihita-placed; bhuja-arm; vallarim-creeper; aham-I; kada-when?; kunje-in the grove; lina-entered; rahasi-in private; vihasishyami-will I smile and laugh; su-mukhim-the beautiful-faced gopi.





When, hiding in Vrindavana forest, will I smile at Her as, the vine of Her arm around Your shoulders, and the blossoming flowers in Her hair crushed by autumn-evening pastimes, Her beautiful face is filled with bliss?



Text 117



vidurad ahartum kusumam upayami tvam adhuna

puras tire tire kalaya tulasi-pallavam idam

iti vyayad enam vidita-bhavadiya-sthitir aham

kada kunje gopi-ramana gamayishyami samaye



vidurat-from a distant place; ahartum-to collect; kusumam-a flower; upayami-I go; tvam-You; adhuna-now; purah-in the presence; tulasi-tulasi; pallavam-blossom; idam-this; iti-thus; vyajat-on the pretext; enam-her; vidita-understood; bhavadiya-your; sthitih-situation; aham-I; kunje-in the grove; gopi-of the gopis; ramana-O lover; gamayishyami-will I cause to go; samaye-to the rendezvous.





"I will go to bring flowers from far away. Now You pick some tulasi leaves by the riverbank." O lover of the gopis, when will I, knowing well where You are, with this trick send Her to meet You?





Text 118



iti shri-kamsareh pada-kamalayor gokula-katham

nivedya praty ekam bhaja parijaneshu pranayitam

nijange kadambi-sahacara vahan mandanataya

sa yan uccaih prema-pravanam anujagraha bhagavan



iti-thus; shri-kamsa-of Shri Krishna, the enemy of Kamsa; pada-of the feet; kamalayoh-lotus; gokula-of Gokula; katham-the description; nivedya-please do; parijaneshu-to these associates of Krishna; pranayitam-affection; nija-own; ange-in the body; kadambi-of female swan; sahacara-O companion; vahan-carrying; mandanataya-with the state of being an ornament; sah-He; yan-to whom; uccaih-greatly; prema-of love; pravanam-depth; anujagraha-became merciful; bhagavah-Lord Krishna.





O friend of Kadambi, carry these words of Gokula as an ornament on your wings, place them before the Lord's lotus feet, and beg Him: "Please be affectionate to all Your friends". Then the Lord will be very kind and full of love.



Text 119



milad-bhringim hamsi-ramana vana-malam prathamato

muda kshemam pricchann idam upaharetha mama vacah

ciram kamsarater urasi sahavasa-pranayinim

kim enam anakshim gunavati visasmara bhavati



milat-assembling; bhringim-bumble-bees; hamsi-of the female swan; ramana-O lover; vana-forest flowers; malam-garland; prathamatah-at first; muda-with joy; kshemam-welfare; pricchan-enquiring; idam-this; upaharethah-please give; mama-my; vacah-words; ciram-for a long time; kamsa-areteh-of Shri Krishna, the enemy of Kamsa; urasi-on the chest; sahvasa-dwelling together; pranayinim-beloved; kim-what?; enam-her; ena-deer; akshim-eyes; gunavati-O gopi full of transcendental qualities; visasmara-forgotten; bhavati-you.





O lover of Hamsi, first happily ask the forest garland attracting bees about its welfare. Then place before it my words: "O virtuous one, have you forgotten the deer-eyed girl who for so long stayed with you on Krishna's chest?





Text 120



idam kim va hanta smarasi rasike khandana-rusha

paritangi govardhana-giri-nitambe mama sakhi

bhiya sambhranaksham yad iha vicakarsha tvayi balad

grihitva vibhrashyan-nava-shikhi-shikham gokula-patim



idam-this; kim-whether?; va-or; hanta-indeed; smarasi-you remember; rasike-O gopi expert at relishing the mellows of transcendental exchange; khandana-frustration; rusha-with anger; parita-filled; angi-form; govardhana-Govardhana; giri-hill; nitambe-on the slope; mama-my; sakhi-friend; bhiya-with fear; sambhranta-restless; aksham-eyes; yat-which; iha-here; vicakarsha-attracted; tvayi-in you; balat-by force; grinitva-having taken; vibhrashyat-falling down; nava-fresh; shikhi-peacock feather; shikham-on the top of the head; gokula-of Gokula; patim-the Lord.





"O taster of nectar, do you remember how, near Govardhana Hill, my friend, filled with anger at being betrayed, violently pulled on you, making the Lord of Gokula's eyes restless with fear and making His peacock-feather crown fall?"



Text 121



tatah sambhashethah shruti-makara-mudram iti muda

bhavatyam kartavyah kim iti kushala-prashna-jadima

ruci-smera ya tvam racayasi sada cumbana-kalam

apangena sprishöa sakhi muraripor ganda-mukure



tatah-then; sambhashethah-please may; shruti-on the ears; makara-of a shark; mudram-mark; iti-thus; muda-with joy; bhavatyam-in you; kartavyah-should be done; kim-what?; iti-thus; kushala-expert; prashna-question; jadima-the state of being stunned; ruci-of splendor; smera-smile; ya-who; tvam-you; racayasi-produce; cumbana-of kissing; kalam-art; apangena-with sidelong glance; sprishöa-touched; sakhi-O friend; mura-of the Mura demon; ripoh-of the enemy (Shri Krishna); ganda-cheek; mukura-the mirrors.





Then happily say this to the shark-shaped earrings: {.sy 168}Why should I ask about Your welfare? Gloriously smiling, and touched by His sidelong glance, You always kiss the mirrors of Krishna's cheeks?"





Text 122



nivasas te devi shravana-latikayam iti dhiya

prayatnat tvam eva pranaya-hridaya yami sharanam

paroksham vrishninam nibhrita-nibhritam karna-kuhare

hareh kakunmishram kathaya sakhi radha-vidhuratam



nivasah-residence; te-your; devi-O goddess; shravana-ears; latikayam-on the creeper; iti-thus; dhiya-with the intelligence; prayatnat-with great endeavor; tvam-you; eva-certainly; pranaya-reverential; hridaya-heart; yami-I go; sharanam-to the shelter; paroksham-not perceivable; vrishninkam-of the members of the Vrishni dynasty; nibhrita-secret; nibhritam-of secrets; karna-of the ears; kuhare-in the opening; hareh-of Lord Hari; kaku-with cries of grief; unmishram-mixed; kathaya-please tell; sakhi-O friend; radha-of Shrimati Radharani; vidhuratam-the suffering.





"O goddess, I know that you stay on the vine of the Lord's ears. With a heart full of love I earnestly take shelter of you. O friend, in a very secret place, when the Vrishnis are not around, with plaintive words please whisper Radha's grief in the Lord's ear."



Text 123



parirambham premna mama savinayam kaustubha-manau

bruvanah kurvithah pataga vara vijnapanam idam

agadha radhayam api tava sakhe vismritir abhut

katham va kalyanam vahati tarale hi pranayita



parirambham-embrace; premna-with love; mama-my; sa-vinayam-with impropriety; kaustubha-Kaustubha; manau-jewel; bruvanah-speaking; kurvithah-please perform; pataga-of birds; vara-best; vijnapanam-message; idam-this; agadha-deep; radhayam-to Shrimati Radharani; api-even; tava-your; sakhe-O friend; vismritih-forgetfulness; abhut-was; katham-how is it?; va-or; kalyanam-auspiciousness; vahati-carries; tarale-fickle or glittering; hi-indeed; pranayita-love.





O best of birds, to the Kaustubha jewel please give my affectionate embrace. Please say to it this message: "Friend, have you completely forgotten Radha? Love is not kind to an inconstant lover.





Text 124



muhuh kujat-kanci-mani-valaya-manjira-murali

ravalambi bhramyad-yuvati-kala-gitaih suramane

sa kim sakshad-bhavi punar api hares tandava-raser

amandah kalindi-pulina-bhuvi tauryatrika-bharah



muhuh-constantly; kujat-tinkling; kanci-belt; mani-jewels; valaya-bracelets; manjira-ankle ornament; murali-flute; rava-sounds; alambi-possessing; bhramyat-dancing; yuvati-of the young gopis; kala-melodious and soft; gitah-with songs; sura-of the demigods; mane-O jewel; sah-He; kim-is it so?; sakshat-directly; bhavi-manifested; punah-again; api-even; hareh-of Lord Hari; tandava-rasaih-with enthusiastic dances; amandah-jubilant; kalindi-of the Yamuna river; pulina-of the shore; bhuvi-on the ground; tauryatrika-bharah-singing, dancing and instrumental music.





"O divine jewel, on the Yamuna's shore will Lord Hari again play the flute and dance with the sweetly singing young gopis, their belts, jewel bracelets, and anklets all tinkling?"



Text 125



navinas tvam kamvo pashupa-ramanibhih paricayam

na dhatse radhaya guna-garima-gandhe 'pi na kriti

tathapi tvam yace hridaya-nihitam dohadam aham

vahante hi klante pranayam avadata-prakritayah



navinah-young; tvam-you; kamvao-O conch shell; pashupa-ramanibhih-by the gopis; paricayam-intimate association; na-not; dhatse-you give; radhayah-of Shrimati Radharani; guna-transcendental qualities; garima-significance; gandhe-in the fragrance; api-even; na-not; kriti-undertanding; tathapi-nevertheless; tvam-to you; yace-I appeal; hridaya-in the heart; nihitam-placed; dohadam-desire; aham-I; vahante-carry; hi-indeed; klante-to the depressed; pranayam-love; avadata-cleansed; prakritayah-material nature.





"O conchshell, you are a new friend. You do not know the beautiful gopis. You do not know even the slightest scent of Radha's glories. Still, I beg you to fulfill the desire in their hearts. They who are pure in heart are always kind to the distressed.





Text 126



grihitva govindam jaladhi-hridayanandana sakhe

sukhena shri-vrindavana-parisare nandatu bhavan

katham va te goshöham bhavatu dayitam hanta balavah

yad etasmin venor jayati cira-saubhagya-mahima



grihitva-having grasped; govidam-Lord Govinda; jaladhi-of the ocean; hridaya-of the heart; anandana-the delight; sakhe-O friend; sukhena-with pleasure; shri-vrindavana-of Vrindavana; parisare-in the area; nandatu-may enjoy; bhavan-you; katham va-how is it possible; te-of you; goshöham-the cow pastures of Vraja; bhavatu-may become; sayitam-dear; hanta-O; balavan-strong; yat-because; stasmin-in that place; venoh-of the flute; jayati-is gloriously manifested; cira-for a long time; saubhagya-auspiciousness or beauty; mahima-glory.





"O friend, O bliss of the ocean's heart, bring Govinda to Vrindavana and make it happy. But how will Vrindavana be pleased with you? The great and eternal glory of the flute reigns there."



Text 127



iti premodgara-pravanam anuniya krama-vashat

parivaran bhratar nishamayati canura mathane

punah kopodbhinna-pranaya-caöulam tasya nikaöe

katham acakshithah dashabhir avatarair vilasitam

iti-thus; prema-of love; udgara-description; pravanam- depth; anuniya-having conciliated; krama-vashat-gradually; parivaran-followers; bhratah-O brother; nishamayati- hearing; canura-of Canura; mathane-the killer (Shri Krishna); punah-again; kopa-anger; udbhinna-manifested; pranaya-love; caöulam-lovely; tasya-of Him; nikaöe-in the vicinity; katham-description; acakshithah-please speak; dashabhih-ten; avataraih-by the incarnations; vilasitam- manifested.





Brother, when you have spoken to Lord Krishna this message of love, then, in sweet words of love mixed with anger, please also speak to Him the pastimes of His ten incarnations.





Note: In the next ten verses the Lord is addressed as Matsya, Kurma, Varaha, Vamana, Nrisimha, Ramacandra, Balarama, Krishna, Buddha, and Kalki.





Text 128



grahitum tvam premamisha-parivritam citta-badisham

maha-mina kshipram nyadhita rasa-pure mama sakhi

vivekakhyam chittva gunam atha tad agrasi bhavata

hatasheyam kim va shiva shiva vidhatum prabhavati



grahitum-to take; tvam-You; prema-with love; amisa-pleasing; parivritam-covered; citta-the mind; badisham-fish-hook; maha-great; mina-O fish; kshipram-quickly; nyadhita-placed; rasa-of the mellows of loving exchange; pure-in the ocean; mama-my; sakhi-friend (Shrimati Radharani); viveka-discrimination; akhyam-known as; chittva-having cut; gunam-the rope; atha-then; tat-that; agrasi-swallowed; bhavata-by You; hata-perished; asha-hope; vidhatum-to do; prabhavati-is able.





O great fish, my friend tried to catch You by casting in the ocean of sweetness a fish-hook heart baited with love. You cut the fishing line of Her discrimination and swallowed the bait. Now Her hopes are destroyed. Alas! Alas! What will She do now?



Text 129



varakiyam drishöva subhaga-vapusho vibhrama-saram

tavabhyarnam bheje parama-kutukollasita-matih

tirodhaya svangam prakaöayasi yat tvam kaöhinatam

tad etat kim na syat tava kamaöha-murteh samucitam



varaki-unfortunate; iyam-she; drishöva-having seen; subhaga-beautiful; vapusah-of the form; vibhrama-gracefulness; saram-best; tava-of You; abhyarnam-near; bheje--worshiped; parama-supreme; kutuka-eagerness; ullasita-joyful; matih-mind; tirodhaya-having dissappeared; sva-own; angam-form; prakaöayasi-you appear; yat-which; tvam-You; kaöhinatam-cruelty; tat-that; etat-that; kim-whether?; na-not; syat-would be; tava-Your; kamaöha-tortoise; murteh-of the form; samucitam-proper.





Seeing the sublime grace of Your handsome form, this poor girl, Her heart glorious with eagerness, approached You. Why did You hide Your limbs and became very hard? It is not right for You to act as a turtle.





Text 130



sada kamsarate sphurati ciram adyapi bhavatah

sphuöam krodakare vapushi nibida-prema-lahari

yatah sa sairindhri malaya-ruha-panka-pranayini

tvaya krodi-cakre parama-rabhasad atma-dayita



sada-always; kamsa-of Kamsa; arate-O enemy (Krishna); sphurati-shines; ciram-for a long time; adya api-even today; bhavatah-Your; vapushi-in the form; nibida-intense; prema-of pure love of God; lahari-the waves; yatah-because; sa-she; sairidhri-maidservant; malaya-ruha-panka-because of giving sandalwood paste; pranayini-beloved; tvaya-by You; krodi-of the chest; cakre-on the area; parama-supreme; rabhasat-with pleasure; atma-to the self; dayita-dear.





O Krishna, since ancient times, and even today, waves of deep love splash on Your form of a boar. On Your lap You placed a servant girl that carried sandal paste. You passionately accepted her as Your beloved.





Note: The servant girl is Kubja. As Lord Varaha lifted the earth from mud, so Lord Krishna lifted Kubja from the sandal paste she was carrying.



Text 131



cirad antarbhuta narahari-mayi murtir abhitas

tvadiyo vyaparas tava tuna yayau vismriti-patham

vinita-prahladas tvam iha parama-krura-carite

prasakto yad bhuyah para-hridaya-bhedam janayati



cirat-for a long time; antarbhuta-unmanifested; parahari-mayi-of Lord Nrisimhadeva (the half-lion half-man incarnation); murtih-form; abhitah-completely; tvadiyah-Your; vyaparah-activity; tava-Your; tu-but; na-not; yayau-went; vismriti-of forgetfulness; patham-to the path; vinita-gentle; prahladah-Prahlada; tvam-You; iha-here; parama-supreme; krura-cruel; carite-in the activity; prasaktah-attached; yat-which; bhuyah-exceedingly; para-of the enemy (Hiranyakashipu); hridaya-of the heart; bhedam-the breaking; janayasi-You perform.





Although Your form of Lord Nrisimhadeva has long since disappeared, it has not walked on the path of being forgotten. You, who are pleased with the humble, are still inclined to act cruelly and break others' hearts.





Note: The names Prahlada and Akrura are concealed in this verse.





Text 132



yad atmanam darpad aganita-guru vamana muda

mano-rajyenadhyam tvayi balitaya kalpitavati

prapede tasyedam phalam ucitam eva priya-sakhi

vidure yat kshipta pranayamaya-pashe nigadita



yat-because; atmanam self; darpat-because of pride; aganita-not considering; guruh-teacher; vamana-Vamana (Krishna's incarnation as a dwarf-brahmana); muda-with pleasure; manah-of the mind; rajyena-with the kingdom; adhyam-enriched; tvayi-to You; balitaya-following the example of Bali Maharaja; kalpitavati-offered; prapede-surrendered; tasya-of that; idam-this; phalam-result; ucitam-proper; eva-certainly; priya-dear; sakhi-friend (Shrimati Radharani); vidure-far away; yat-from which; kshipta-thrown; pranaya-maya-consisting of love; pashe-in the bonds; nigadita-bound.





O Vamana, proudly ignoring Her superiors, my dear friend happily offered to You the kingdom of Her heart. She attained an appropriate result. You bound Her with ropes of love and threw Her far away.



Text 133



iyam natha krura bhrigu-patanam akankshati tato

yad asyam kaöhinyam tava samucitam tad bhrigu-pate

asau te durbodha kritir iha bhavad-vismriti-patham

yato jatah sakshad gurur api sa nandishvara-patih



iyam-this; natha-O Lord; krura-cruel; bhrgu-from a mountain peak; patanam-falling; akankasati-desires; tatah-therefore; yat-which; asyam-in which; kathinyam-cruelty; tava-Your; samucitam-proper; tat-that; bhrgu-of the Bhrgu dynasty; pate-O Lord (Parasurama, the Lord's warrior incarnation); asau-this; te-Your; durbodha-difficult to understand; krtih-activity; iha-here; bhavat-of You; vismrti-forgetfulness; patham-path; yatah-from which; jatah-produced; saksat-directly; guruh-father; api-even; sah-he; nandisvara-of Vrindavana; patih-the king (Nanda Maharaja)





O Parashurama, You are right to be hard on this girl that wishes to conquer Your capitol, but I do not understand why Your guru, Lord Shiva, now walks on the path of Your forgetfulness.





Note: Skilfully written with many ambiguous words, this verse may also be interpreted to mean:



"O Krishna, You are right to be hard on this girl that wishes to jump from Govardhana Hill, but i do not understand why Your father, the king of Nandishvara Puri, now walks on the path of Your forgetfulness."





Text 134



nirananda gavash ciram upasrita dushana-kulaih

kharayante sadyo raghu-tilaka govardhana-taöah

viradhatvam ghosho vrajati bhavadiya-pravasanad

idanim marica sphuöam iha narinarti paritah



niranandah-without happiness; gavah-cows; ciram-for a long time; upasritah-appoached; dushana-by many faults; kulaih-by multitudes; kharayante-become thin; sadyah-at once; raghu-of the Raghu dynasty; tilaka-O decoration; govardhana-of Govardhana hill; taöah-on the slopes; viradhatvam-opposition; ghoshah-tumult; vrajati-goes; bhavadiya-Your; pravasanat-from the departure; idanim-now; maricah-the demon Marica; sphuöam-clearly; iha-here; pariharti-repeatedly dances; paritah-everywhere.





O tilaka mark of the Raghus, now that You have left, the cows are tortured by Dushana's friends, Govardhana Hill is haunted by then demon Khara, the land is conquered by Viradha, and the demon Marica again and again dances everywhere.





Note: This verse may also be interpreted in the following way:



"O tilaka mark of the Raghus, now that You have left, the cows are tortured by many sufferings, Govardhana Hill is withered and dried, soon Radha will depart, and death again and again dances everywhere."



Text 135



prasannah kale 'yam punar udayitum rama-bhajanair

vilasinn adyapi sphuöam anaparadha vayam api

vitanvanah kantim vapushi sharad-akasha-valitam

kuto na tvam sira-dhvaja bhajasi vrindavanam idam



prasannah-happy; kale-at the time; ayam-this; punah-again; udayitum-to raise; rasa-of the rasa dance; bhajanaih-with the worship (Or rasabha-janaih-the demons in the form of asses); vilasin-O performer of pastimes; adya-today; api-even; sphuöam-manifested; anaparadhah-faultless; vayam-we; api-even; vitanvanah-manifesting; kantim-splendor or Šbeauty; vapushi-in the form; sharat-autumnal; akasha-in the sky; valitam-appeared; kutah-why?; na-not; tvam-You; sira-plow or club; dhvaja-banner; bhajasi-You return; vrindavanam-to Vrindavana; idam-this.





O Balarama, O holder of the plow, why do You not come to Vrindavana and show us the autumn-cloud glory of Your form and happily throw the ass-demons far away? O playful one, we have not offended You.





Note: This verse may also be interpreted in the following way:



"O Krishna, O holder of the club, why do You not come to Vrindavana and show us the autumn-cloud glory of Your form and enjoy the rasa dance with us? O playful one, Radha has not left our company."





Text 136



na riagam sarvajna kvacid api vidhatte rati-patim

muhur dveshöi droham kalayati balad ishöa-vidhaye

ciram dhyanasakta nivasati sada saugata-ratis

tathapy asyam hamho sadaya-hridaya tvam na dayase



na-not; ragam-love; sarva-jna-O omniscient one; kvacit-somewhere; api-even; vidhatte-places; rati-of Rati-devi; patim-the husband (cupid); muhuh-constantly; dveshöi-hates; droham-injury; kalayati-performs; balat-violently; ishöa-vidhaye-for the attainment of desires; ciram-for a long time; dhyana-to meditation; asakta-attached; sada-constantly; saugata-ratih-unhappy, or happy because of Lord Buddha; tatha api-nevertheless; asyam-towards her; hamho-O; sadaya-merciful; hridaya-heart; tvam-You; na-not; dayase-have mercy.





Even though She does not love anyone, She always hates Kamadeva, She forcibly rejects all material desires, She is always rapt in meditation, and She is filled with spiritual bliss, O all-knowing Buddha, O merciful heart, You still are not kind to Her.



Text 137



pariklesha-mlecchan samada-madhu-pali-madhuraya

nikrintan netranta-pranaya-kalika-khadga-lataya

tvam asinah kalkinn iha chatura-gopahita-ratih

sadesham kurvithah pratimudita dhiradhikam idam



pariklesha-distress; mlecchan-uncivilized; samada-impassioned; madhu-pali-of bumble-bees; madhuraya-with the sweetness; nikritan-cutting down; netra-of the eyes; anta-of the corners; pranaya-love; kalika-unblossoming flower; khadga-sword; lataya-with the creeper; tvam-You; asinah-seated; kalkin-O Kalki; iha-here; ca-and; turaga-horse; upahita-placed (or chatura-charming; gopa-cowherd men, hita-ratih-affectionate); ratih-rest; sadesham-near; kurvithah-please perform; pramudita-delighted; dhira-sober; adhikam-more; idam-this.





O Kalki, seated on Your horse and with the bee-covered vine of Your sword killing the suffering barbarians You see from the corner of Your eye, please make the saintly devotees happy.





Note: This verse may also be interpreted to mean:



"O auspiciousness of the gopas, with the bee-covered sweet vine-sword of Your affectionate sidelong glances killing the barbarians that are Her sufferings, please make Radhika happy."





Text 138



iti premodghaöastha-puöita-vaco-bhangir akhilam

tvam avedya klidyan-mukha-parisaro locana-jalaih

tato govindasya prativacana-madhvika-padavim

upasino drigbhyam kshanam avadadhithah khaga-pate



iti-thus; prema-of love of God; udghaöa-manifested; stha-situated; puöita-broken; vacah-words; bhangih-waves; akhilam-all; tvam-you; avedya-having informed; klidyat-moistened; mukha-face; parisarah-area; locana-of the eyes; jalaih-with the tears; tatah-then; govindasya-of Lord Govinda; prativacana-reply; madhvika-madhavi flowers; padavim-path; upasinah-seated; drigbhyam-with the eyes; kshanam-for a moment; avadadhithah-please be very attentive; khaga-of birds; pate-O king.





O king of birds, the waves of your words broken with symptoms of love, and your face wet with tears from your eyes, tell all this to Hiom. As you wait for the nectar of Lord Govinda's reply, gaze on Him with your eyes.



Text 139



pranetavyo drishöer anubhava-patham nanda-tanayo

vidheya-gopinam bhuvana-mahitanam upakritih

iyam yamair gamya chatura mathurapi tri-chaturair

iti dvaidham nantah kalaya kalahamsi-kulapate



pranetavyah-should be brought; drishöeh-of the eyes; anubhava-of experience; patham-to the path; nanda-of Nanda Maharaja; tanayah-the son (Shri Krishna); vidheya-should be placed; gopinam-of the gopis; bhuvana-in the universe; mahitanam-worshipped; upakritih-kindness; iyam-this; yamaih-a period of three hours; gamya-approachable; chatura-swift; mathura-Mathura; api-even; tri-chaturaih-three or four; iti-thus; dvaidham-doubt; na-not; antah-within; kalaya-perform; kalahamsi-of the swans; kula-of the community; pate-O king.





Please bring Nanda's son on the pathway to our eyes. Please do this kindness to the gopis, who are worshiped in all the worlds. O king of swans, don't doubt that you can fly to Mathura in nine or twelve hours.





Text 140



apurva yasyantar vilasita muda sarasa-rucir

vivektum shakyete sapadi milite yena payasi

kathankaram yukto bhavatu bhavatas tasya kritino

vilambah kadambi-ramana mathura-sangama-vidhau



apurva-unprecedented; yasya-of which; antah-within; vilasati-plays; muda-with delight; sarasa-lotus flowers; rucih-desire; vivektum-to discriminate; shakyate-is able; sapadi-immediately; milite-met; yena-by whom; payasi-the two liquids (milk and water); katham-karam-how?; yuktah-engaged; bhavatu-may be; bhavatah-of you; tasya-of Him; kritinah-expert; vilambah-delay; kadambi-of the female swan; ramana-O lover; mathura-to Mathura; sangama-vidhau-in the arrival.





O swan-lover who enjoys playing in the lakes and who has the power to separate milk and water, You are very wise. Why delay your journey to Mathura?



Text 141



prapannah premanam prabhavati sada bhagavata-bhak

paracino janmavadhi-bhava-rasad bhakti-madhurah

ciram ko 'pi shriman jayati viditah shakarataya

dhurino dhiranam adhi-dharani vaiyasakir iva



prapannah-attained; premanam-pure love of God; prabhavati-is able; sada-always; bhagavata-the pastimes and qualities of the Lord, the description of the Lord found in the Shrimad-Bhagavatam, and the Lord's devotees; bhak-kind; paracinah-turned away; janma-birth; avadhi-etc.; bhava-of the material world; rasat-from the happiness; bhakti-devotional service to Krishna; madhurah-considering supremely beautiful; jayati-all glories; viditah-known; sa-akarataya-with great abundance; dhurinah-leader; dhiranam-of the saintly persons; adhi-dharani-on the earth; vaiyasakih-Shukadeva Gosvami; iva-like.





Eternal glories to Sakara Mallika, who is filled with spiritual love, who is learned in Shrimad-Bhagavatam, who has turned from the hapiness of the world of birth and death, who tastes the sweetness of devotional service, who is the leader of the devotees, and who is like Shukadeva Gosvami in this world!





Note: Before Lord Chaitanya gave him the name Sanatana, Shrila Rupa Gosvami's brother was known as Sakara Mallika.





Text 142



rasanam adharair aparicita-doshah suhridayair

murarateh krida-nibida-ghaöana-rupa-mahitah

prabandho 'yam bandhor akhila-jagatam tasya sarasam

prabhor antah sandram pramada-laharim pallavayatu



rasanam-of the mellows of devotional service; adharaih-by the reservoirs; aparicita-doshah-unaquainted with; doshah-fault; suhridayaih-with friends; mura-of the Mura demon; arateh-of the enemy (Shri Krishna); krida-pastimes; nibida-intense; ghaöana-effort; rupa-by the form; mahitah-glorified; akhila-of all; jagatam-the universes; tasya-of Him; sarasam-of the waters; prabhoh-of the Lord; antah-within; sandram-powerful; pramada-of delight; laharim-waves; pallavayatu-may increase.





May this sweet and faultless poem, which is praised by they whose hearts are good, and which is glorious with the description of the Lord's form and pastimes, make waves of happiness bloom in the heart of Lord Krishna, the friend of the worlds.

Shri Nikunja-rahasya-stava By Shrila Rupa Gosvami

Shri Nikunja-rahasya-stava

Prayers Glorifying the Divine Couple's Confidential Pastimes in the Forest

By Shrila Rupa Gosvami



Text 1



nava-lalita-vayaskau nutna-lavanya-punjau

nava-rasa-cala-cittau nutana-prema-vittau

nava-nidhuvana-lila-kautukenati-lolau

smara nibhrta-nikunje radhika-krishnacandrau



nava-new; lalita-charming and playful; vayaskau-youth; nutna-new; lavanya-beauty; punjau-abundance; nava-new; rasa-nectar; cala-restless; cittau-hearts; nutana-new; prema-love; vittau-wealth; nava-new; nidhuvana-amorous; lila-pastimes; kautukena-with eagerness; ati-very; lolau-restless; smara-please remember; nibhrta-secluded; nikunje-in a forest grove; radhika-krishnacandrau-Shri Shri Radhika`-Krishnacandra.



Please meditate on Shri Shri Radhika`-Krishnacandra, who are charming, playful, and youthful, who are filled with ever-new beauty and handsomeness, whose hearts are restless with ever-fresh nectar, who are filled with ever-new love, and who are overcome with bliss as They enjoy ever-new amorous pastimes in a secluded forest grove.



Text 2



dhrta-kanaka-su-gaura-snigdha-meghaugha-nila-

cchavibhir akhila-vrndaranyam udbhasayantau

mrdula-nava-dukule nila-pite dadhanau

smara nibhrta-nikunje radhika-krishnacandrau



dhrta-held; kanaka-gold; su-very; gaura-fair; snigdha-glistening; megha-of clouds; augha-a host; nila-dark; cchavibhih-with splendor; akhila-all; vrndaranyam-Vrndavana forest; udbhasayantau-illuminating; mrdula-fine; nava-new; dukule-silk garments; nila-blue; pite-and yellow; dadhanau-wearing.



Please meditate on Shri Shri Radhika`-Krishnacandra, who, fair like molten gold and dark like a host of glistening monsoon clouds, illuminate the entire forest of Vrndavana, and who wear blue and yellow new, fine, and soft silk garments in a secluded forest grove.



Text 3



prathama-milana-bhitodbhasitasvasa-vacau

priyatama-bhuja-rodha-vyagra-hastau ratotkau

alam alam iti lila-gadgadokty-unmadandhau

smara nibhrta-nikunje radhika-krishnacandrau



prathama-first; milana-meeting; bhita-frightened; udbhasita-manifested; asvasa-of assurance; vacau-words; priyatama-of the beloved; bhuja-of the arm; rodha-checking; vyagra-alarmed; hastau-hands; rata-of love; utkau-words; alam-enough!; alam-enough!; iti-thus; lila-playful; gadgada-choked with emotion; ukty-words; unmada-with joy; andhau-blinded.



Please meditate on Shri Shri Radhika`-Krishnacandra. At Their first meeting She was frightened, and He reassured Her with sweet words. She playfully stuttered, "Enough! Enough!" In this way They both became blind with passion.



Text 4



priya-rati-samanujna-maragananamra-vaktron-

namita-cibuka-drsty-asmera-kantananabjau

kim iha kurusa ity asvadya-vak-kincanokti

smara nibhrta-nikunje radhika-krishnacandrau



priya-rati-for amorous pastimes; samanujna-permission; maragana-seeking; anamra-bowed; vaktra-face; unnamita-raised; cibuka-chin; drsty-glance; asmera-unsmiling; kanta-of the beloved; anana-face; abjau-lotus; kim-what?; iha-here; kurusa-are You doing?; ity-thus; asvadya

pleasing; vak-words; kincana-something; ukti-saying.



Please meditate on Shri Shri Radhika`-Krishnacandra. With bowed head He asked permission. Raising Her chin, She gazed at His unsmiling face. When She protested, "What are You doing?", He relished Her words in that secluded forest grove.



Text 5



pratipada-pratikulanugraha-vyagra-murti

bahu-viracita-nana-catukara-prakarau

nava-surata-vilasautsukya-gudha-prakasau

smara nibhrta-nikunje radhika-krishnacandrau



pratipada-at every step; pratikula-resistance; anugraha-mercy; vyagra-alarmed; murti-forms; bahu-many; viracita-created; nana-various; catu-sweet words; kara-speaking; prakarau-in this way; nava-new; surata-amorous; vilasa-pastimes; autsukya-eagerness; gudha-secret; prakasau-manifested.



Please meditate on Shri Shri Radhika`-Krishnacandra. She alarmed and repeatedly resisting Him, and He repeatedly begging Her with many sweet words, She concealing and He revealing the desire They shared to enjoy new amorous pastimes, They conversed in a secluded forest grove.



Text 6



surata-kalaha-saukhyaih kaku-vada-pranama-

dhika-viracita-manyau durgama-prema-bhangau

smita-madhura-mrdupalambha-hrn-nita-kantau

smara nibhrta-nikunje radhika-krishnacandrau



surata-amorous; kalaha-quarrel; saukhyaih-with happiness; kaku-plaintive; vada-with words; pranama-bowing down; adhika-more; viracita-created; manyau-angry; durgama-rare; prema-love; bhangau-good fortune; smita-smiles; madhura-sweet; mrdu-gentle; upalambha-reproaches; hrn-to the heart; nita-brought; kantau-lovers.



Please meditate on Shri Shri Radhika`-Krishnacandra. In the bliss of a quarrel Their deep love broke. He bowed down and begged with words choked with emotion, but She was jealous and angry. At the end, with smiles and sweet and gentle reproaches They were reunited in a secluded forest grove.



Text 7



nava-kisalaya-talpe kalpayantau vicitram

surata-samara-lilam unmadananga-rangau

lalita-valaya-kanci-nupura-dhvana-ramyau

smara nibhrta-nikunje radhika-krishnacandrau



nava-new; kisalaya-sprouts; talpe-on the bed; kalpayantau-performing; vicitram-wonderful; surata-amorous; samara-battle; lilam-sport; unmada-wild; ananga-amorous; rangau-happiness; lalita-charming; valaya-bracelets; kanci-belts; nupura-anklets; dhvana-sounds; ramyau-charming.



Please meditate on Shri Shri Radhika`-Krishnacandra who, Their beautiful bracelets, belts, and anklets gracefully tinkling, They enjoyed wonderful pastimes of amorous battle on a bed of new twigs, leaves and flower-petals in a secluded forest grove. They became the dancing arena of wild and passionate Kamadeva.



Text 8



priya-kara-parimardojjrmbhamanoru-vakso-

ruha-manasija-kanduddanda-kandarpa-lolau

namita-dayita-pani-sprsta-nivi-nibandhau

smara nibhrta-nikunje radhika-krishnacandrau



priya-of the beloved; kara-of the hand; parimarda-striking; ujjrmbhamana-expanding; uru-great; vakso-ruha-breasts; manasija-amorous; kandu-itching; uddanda-rods; kandarpa-amorous; lolau-restlessness; namita-bend; dayita-of the beloved; pani-the hand; sprsta-touched; nivi-nibandhau-undergarment.



Please meditate on Shri Shri Radhika`-Krishnacandra. When His hand attacked Her breasts, They both were overcome with desire. Then, in the secluded forest-grove, His hand touched Her sash.



Text 9



priyatama-krta-gadhaslesa-kharvayitoru-

stana-mukula-manojnau vallabhaikatmatecchu

kim api racita-suska-kranditodara-hasau

smara nibhrta-nikunje radhika-krishnacandrau



priyatama-by the beloved; krta-done; gadha-firm; aslesa-embrace; kharvayita-slender; uru-thighs; stana-breasts; mukula-flower-bud; manojnau-beautiful; vallabha-with the beloved; ekatmata-oneness; icchu-desiring; kim api-something; racita-created; suska-dry; krandita-crying; udara-broad

hasau-smiles and laughter.



Please meditate on Shri Shri Radhika`-Krishnacandra. He tightly embracing Her slender thighs and beautiful flower-bud breasts, She crying dry tears, He loudly laughing, and both filled with love for each other, They enjoyed amorous pastimes in a secluded forest grove.



Text 10



satata-surata-trsna-vyakulat unmadisnu

vipula-pulaka-rajad-gaura-nilojjvalangau

mitha uru-parirambhad eka-dehayamanau

smara nibhrta-nikunje radhika-krishnacandrau



satata-eternal; surata-amorous; trsna-thirst; vyakulav-agitated; unmadisnu-intoxicated; vipula-pulaka-hairs standing erect; rajat-shining; gaura-fair; nila-and dark; ujjvala-splendors; angau-limbs; mitha-together; uru-great; parirambhat-from an embrace; eka-dehayamanau-becoming like one body.



Please meditate on Shri Shri Radhika`-Krishnacandra, who, maddened with thirst to eternally enjoy amorous pastimes, and the hairs of Their fair and dark limbs standing erect with bliss, became one body in Their tight embrace in a secluded forest grove.



Text 11



satatam aparimanojjrmbhamananuragau

mada-rasa-bhara-sindhu lola-lolayitangau

dalita-sakala-setu dhanya-gopy-eka-ramyau

smara nibhrta-nikunje radhika-krishnacandrau



satatam-eternally; aparimana-without measure; ujjrmbhamana-expanding; anuragau-love; mada-of amorous passion; rasa-of the nectar; bhara-of the abundance; sindhu-oceans; lola-with amorous passion; lolayita-restless; angau-bodily limbs; dalita-broken; sakala-all; setu-barriers; dhanya-fortune; gopy-gopi; eka-one; ramyau-charming.



Please meditate on Shri Shri Radhika`-Krishnacandra, whose love eternally expands without limit, who are two oceans of the nectar of wildly passionate love, whose limbs tremble with desire, who have broken all barriers, who are the only happiness of the fortunate gopis, and who enjoy pastimes in a secluded forest grove.



Text 12



vipulita-vara-veni-hara-malavatamsau

mrdula-madhura-hasollasi-vaktrendu-bimbau

ati-rasa-mada-lolau citra-kandarpa-keli

smara nibhrta-nikunje radhika-krishnacandrau



vipulita-expanded; vara-excellent; veni-braids; hara-necklaces; mala-flower garlands; avatamsau-crowns; mrdula-gentle; madhura-sweet; hasa-smiles; ullasi-splendid; vaktra-face; indu-moons; bimbau-circles; ati-very; rasa-sweet; mada-with passion; lolau-trembling; citra-wonderful; kandarpa-amorous; keli-pastimes.



Please meditate on Shri Shri Radhika`-Krishnacandra, who wear crowns of flowers and jewels in Their handsome hair, whose sweetly smiling, splendid faces are two moons, who tremble with sweet passion, and who enjoy wonderful amorous pastimes in a secluded forest grove.



Text 13



surata-rasa-madabdhau santatam- santarantau

trutita-valaya-kanci-dama-haravalikau

mani-kanaka-vibhusotsara-bhasvat-parangau

smara nibhrta-nikunje radhika-krishnacandrau



surata-of transcenddental amorous passion; rasa-of the nectar; mada-of bliss; abdhau-in the ocean; santatam-eternally; santarantau-crossing; trutita-broken; valaya-bracelets; kanci-belts; dama-garlands; hara-necklaces; avalikau-and other ornaments; mani-jewels; kanaka-gold; vibhusa-ornaments; utsara-removal; bhasvat-splendid; para-transcendental; angau-bodies.



Please meditate on Shri Shri Radhika`-Krishnacandra, who eternally swim in the nectar ocean of passionate love, and who, with jewel necklaces, flower garlands, belts, and bracelets all broken, and Their bodies now bereft of gold and jewels, shine with great brilliance in a secluded forest grove.



Text 14



stabakita-mani-damna preyasa gumphitaty-ad-

bhuta-su-lalita-veni-preyasi-klpta-cudau

mitha udayad-akhanda-prema-rajju-vibaddhau

smara nibhrta-nikunje radhika-krishnacandrau



stabakita-collected; mani-jewels; damna-with a string; preyasa-by the beloved; gumphita-strung; aty-very; adbhuta-wonderful; su-very; lalita-charming; veni-braids; preyasi-by the beloved; klpta-fashioned; cudau-crown; mitha-both; udayat-arising; akhanda-unbroken; prema-of love; rajju-by the ropes; vibaddhau-bound.



Please meditate on Shri Shri Radhika`-Krishnacandra who, He decorating Her braids with strings of flowers and jewels, and She carefully decorating His crown, are tightly bound to each other with unbroken ropes of love in a secluded forest grove.



Text 15



jaghana-lulita-veni-visphurad-barha-cudau

kanaka-rucira-cuda-kankana-dvandva-pani

vilasad-aruna-rocih-pita-kauseya-vasau

smara nibhrta-nikunje radhika-krishnacandrau



jaghana-hips; lulita-touching; veni-braids; visphurat-splendid; barha-peacock feather; cudau-crown; kanaka-gold; rucira-splendid; cuda-crown; kankana-bracelets; dvandva-pair; pani-hands; vilasat-splendid; aruna-red; rocih-splendor; pita-yellow; kauseya-silk; vasau-garments.



Please meditate on Shri Shri Radhika`-Krishnacandra who, Her braids reaching down to Her hips, His hair decorated with a peacock feather, He dressed in yellow silk, and She in splendid red, are gloriously decorated with golden bracelets and crowns in a secluded forest grove.



Text 16



kanaka-jalada-gatrau nila-sonabja-netrau

mrgamada-rasa-bhalau malati-kunda-malau

tarala-taruna-vesau nila-pitambaresau

smara nibhrta-nikunje radhika-krishnacandrau



kanaka-gold; jalada-cloud; gatrau-limbs; nila-blue; sona-and red; abja-lotus; netrau-eyes; mrgamada-musk; rasa-sweet; bhalau-foreheads; malati-malati; kunda-and kundat1) flowers; malau-garlands; tarala-restless; taruna-youth; vesau-nature; nila-blue; pita-and yellow; ambara-garments; isau-regal.



Please meditate on Shri Shri Radhika`-Krishnacandra, whose limbs are monsoon clouds and gold, whose eyes are blue and red lotuses, whose foreheads are anointed with sweet musk, who wear garlands of malati and kunda flowers, who have the charming playfulness of youth, and who wear regal blue and yellow garments in a secluded forest grove.



Text 17



lalita-nava-kisorau navya-lavanya-punjau

sakala-rasika-cudalankrti mugdha-vesau

madhura-madhura-murti vidyud-ambhoda-kanti

smara nibhrta-nikunje radhika-krishnacandrau



lalita-charming; nava-new; kisorau-youth; navya-new; lavanya-handsomeness; punjau-filled; sakala-all; rasika-of they who relish nectar; cuda-the crowning; alankrti-ornament; mugdha-appearance; vesau-garments; madhura-sweet; madhura-sweet; murti-forms; vidyut-of a lightning flash; ambhoda-and a cloud; kanti-the splendor.



Please meditate on Shri Shri Radhika`-Krishnacandra, who are eternally young, who are filled with ever-fresh handsomeness, who are the crowns of all lovers, who are charming, whose transcendental forms are sublimely sweet, and who are splendid like a monsoon cloud and lightning in a secluded forest grove.



Text 18



kim api parama-sobha-madhuri-rupa-cesta-

hasita-lalita-drsty-aty-adbhutotkarsa-kastham

parama-rasa-rahasyavesatah sandadhanau

smara nibhrta-nikunje radhika-krishnacandrau



kim api-something; parama-transcendental; sobha-splendor; madhuri-sweetness; rupa-form; cesta-actions; hasita-smiling; lalita-charming and playful; drsty-glances; aty-very; adbhuta-wonderful; utkarsa-excellence; kastham-ultimate; parama-supreme; rasa-nectar; rahasya-secret; avesatah-entering; sandadhanau-placing.



Please meditate on Shri Shri Radhika`-Krishnacandra, who meet and taste the most secret and sweet nectar as They place Their charming, smiling gaze at each other's supreme sweetness in a secluded forest grove.



Text 19



nikhila-nigama-gudhau nityam anyonya-gadha-

pranaya-bhara-vivrddhau tungitananga-cestau

surata-rasa-madandhau nyasta-jivau mitho 'nge

smara nibhrta-nikunje radhika-krishnacandrau



nikhila-to all; nigama-the Vedas; gudhau-hidden; nityam-eternally

anyonya-mutually; gadha-deep; pranaya-of love; bhara-abundance; vivrddhau-increased; tungita-aroused; ananga-amorous; cestau-pastimes; surata-amorous; rasa-nectar; mada-by happiness; andhau-blind; nyasta-placed; jivau-lives; mithah-mutually; ange-in the body.



Please meditate on Shri Shri Radhika`-Krishnacandra, who are hidden from all the Vedas, who are deeply in love, who are blinded by the happiness of Their sweet amorous pastimes, and who have placed Their lives in each other's hands in a secluded forest grove.



Text 20



ramana-vadana-candre datta-tambula-viti

nija-rasa-nidhi-vaktre datta-tac-carvya-bhagau

mitha uru-rasadanga-sparsa-lolubhyamanau

smara nibhrta-nikunje radhika-krishnacandrau



ramana-of the lover; vadana-of the mouth; candre-in the moon; datta-placed; tambula-viti-betelnuts; nija-own; rasa-nectar; nidhi-ocean; vaktre-in the mouth; datta-placed; tac-that; carvya-chewed; bhagau-potion; mitha-each other; uru-great; rasa-nectar; da-giving; anga-limbs; sparsa-touch; lolubhyamanau-yearning.



Please meditate on Shri Shri Radhika-Krishnacandra, who place betelnuts in the moon of each other's handsome mouth, who take the chewed betelnuts from each other's mouth and place them in the nectar ocean of Their own mouth, and who long to touch each other's sweet transcendental form in a secluded forest grove.



Text 21



ati-rasa-mada-vegan nistrapa-dhairya-drsti

krama-samudita-tat-tat-sauratascarya-niti

bahir ati-rasa-lilanuvrataksama-varnau

smara nibhrta-nikunje radhika-krishnacandrau



ati-sweet; rasa-nectar; mada-passion; vegan-from the force; nistrapa-without shyness; dhairya-peacefulness; drsti-glances; krama-sequence; samudita-manifested; tat-tat-various

saurata-amorous; ascarya-wonderful; niti-activities; bahih-outside; ati-sweet; rasa-nectar; lila-pastimes; anuvrata-intent; aksama-varnau-great.



Please meditate on Shri Shri Radhika`-Krishnacandra who, pushed by passion, have lost all shyness and all peaceful composure, who enjoy very wonderful amorous pastimes one after another, and who reveal the glory of Their sweet pastimes in a secluded forest grove.



Text 22



rajata-bhavana-randhrayata-sanmanda-sita-

nila-vidalita-tungananga-sangrama-khedau

ksana-sahacara-ramyarabdha-bhuyo-viharau

smara nibhrta-nikunje radhika-krishnacandrau



rajata-splendid; bhavana-palace; randhra-at the window; ayata-arrived; sanmanda-gentle; sita-cool; anila-breeze; vidalita-broken; tunga-exalted; ananga-amorous; sangrama-battle; khedau-fatigued; ksana-in a moment; sahacara-accompanying; ramya-charming; arabdha-begun; bhuyah-again; viharau-transcendental pastimes.



Please meditate on Shri Shri Radhika`-Krishnacandra. The fatigue of Their great amorous battle broken by a cool and gentle breeze entering the window of Their splendid palace, They pause for a moment. Then They begin again Their blissful pastimes in a secluded forest grove.



Text 23



tad-ati-lalita-lila-lola-lolanga-laksyau

su-lalita-lalitader nirnimesaksi-randhraih

hrdayam upanayantau purna-saukhyambu-rasi

smara nibhrta-nikunje radhika-krishnacandrau



tat-of Them; ati-very; lalita-charming and playful; lila-by the transcendental pastimes; lola-restless; lola-moving; anga-limbs; laksyau-seen; su-very; lalita-playful; lalita-Lalita; adeh-beginning with; nirnimesa-unblinking; aksi-randhraih-eyes; hrdayam-heart; upanayantau-bringing; purna-full; saukhya-of bliss; ambu-rasi-two oceans.



Please meditate on Shri Shri Radhika`-Krishnacandra. As Lalita` and the other gopis look on, They passionately enjoy many beautiful pastimes. In a secluded forest grove They flood each other's hearts with many oceans of bliss.



Text 24



pranaya-maya-vayasyah kunja-randrarpitaksih

ksiti-talam anu labdhananda-murccham- patantih

prati-rati vidadhanau cestitais" citra-citraih

smara nibhrta-nikunje radhika-krishnacandrau



pranaya-maya-full of love; vayasyah-friends; kunja-forest grove; randra-opening; arpita-placed; aksih-eyes; ksiti-of the earth; talam-t the surface; anulabdha-attained; ananda-bliss; murccham-fainting; patantih-falling; prati rati-amorous pastimes; vidadhanau-performing; cestitais-with activities; citra-wonderful; citraih-wonderful.



Please meditate on Shri Shri Radhika`-Krishnacandra. Gazing at Their very wonderful amorous pastimes in a secluded forest grove, Their affectionate gopi friends, overcome with bliss, fall unconscious.



Text 25



bahu-vidha-parimrstanyonya-gatrat ajasram

bahu-vidha-pariprccha-karitanyonya-vacau

animisa-nayanali-svaditanyonya-vaktrau

smara nibhrta-nikunje radhika-krishnacandrau



bahu-many; vidha-ways; parimrsta-stroked; anyonya-of each other; gatrav-limbs; ajasram-continually; bahu-in many; vidha-ways; pariprccha-asked; karita-done; anyonya-of each other; vacau-words; animisa-unblinking; nayana-eyes; ali-bees; svadita-tasted; anyonya-each other's; vaktrau-faces.



Please meditate on Shri Shri Radhika`-Krishnacandra. Again and again in many ways They stroke each other's limbs. Again and again They converse, asking each other many questions. The unblinking bumblebees of Their eyes joyfully drink the nectar of each other's face in a secluded forest grove.



Text 26



manasija-rasa-sindhor adbhutavarta-vega-

sramita-tanu-manaskau keli-vismapitali

bahu-vidha-rasa-gatra-sparsa-jalpa-prahasau

smara nibhrta-nikunje radhika-krishnacandrau



manasija-of amorous pastimes; rasa-of the nectar; sindhoh-oceans; adbhuta-wonderful; avarta-whirlpool; vega-force; sramita-fatigued; tanu-forms; manaskau-hearts; keli-by pastimes; vismapita-astonished; ali-friends; bahu-many; vidha-ways; rasa-nectar; gatra-limbs; sparsa-touch; jalpa-conversation; prahasau-laughter.



Please meditate on Shri Shri Radhika`-Krishnacandra. Tossed by the waves in the wonderful whirlpool of Kamadeva's nectar ocean, Their hearts and limbs are now exhausted. In many ways They talk, laugh, and touch each other's limbs. Their pastimes fill the gopis with wonder in a secluded forest grove.



Text 27



bahula-surata-khelayasa-sankhinna-gatrau

dayita-nija-sakhibhir vijyamanau patantaih

sarasa-bhujaga-valli-pallavam-vadi-vaktrau

smara nibhrta-nikunje radhika-krishnacandrau



bahula-many; surata-amorous; khela-by pastimes; ayasa-by fatigue; sankhinna-distressed; gatrau-limbs; dayita-beloved; nija-own; sakhibhih-with friends; vijyamanau-fanned; patantaih-falling; sarasa-nectarean; bhujaga-bhujaga; valli-vines; pallavam-blossoms; vadi-speaking; vaktrau-mouths.



Please meditate on Shri Shri Radhika`-Krishnacandra. Their limbs, exhausted from many amorous pastimes, are fanned by Their dear gopi friends. The sweet bhujana vines of Their lips blossom with flowers of the word "Yes" in a secluded forest grove.



Text 28



mitha-uru-pulaka-shri-dor-lata-baddha-kanthau

vyati-milita-mukhendu kinkini-lalitanghri

nava-rati-rasa-khela-sranti-tandralu-netrau

smara nibhrta-nikunje radhika-krishnacandrau



mitha-of each other; uru-great; pulaka-hairs standing up; shri-handsome; doh-of arms; lata-vines; baddha-bound; kanthau-necks; vyatimilita-intimately meeting; mukha-face; indu-moons; kinkini-anklets; lalita-charming; anghri-feet; nava-new; rati-amorous; rasa-nectar; khela-pastimes; sranti-fatigue; tandralu-sleepy; netrau-eyes.



Please meditate on Shri Shri Radhika`-Krishnacandra. The hairs of Their bodies erect, the flowering vines of Their arms entwined around each other's neck, the moons of Their faces touching, and the anklets on their graceful feet playfully tinkling, exhausted from drinking the nectar of ever-new amorous pastimes, They close Their eyes in sleep in a secluded forest grove.



Text 29



surata-rasa-samudre padam a-cuda-magnau

truti-lavam iva yatam- manyamanau tri-yamam

pratinimisam asimojjrmbhitananga-trsnau

smara nibhrta-nikunje radhika-krishnacandrau



surata-of amorous pastimes; rasa-of nectar; samudre-oceans; padam-foot; a-up to; cuda-the top of the head; magnau-plunged; truti-lavam-a fraction of a second; iva-like; yatam-passed; manyamanau-considering; tri-yamam-the nine hours; pratinimisam-at every moment; asima-limitless; ujjrmbhita-expanding; ananga-amorous; trsnau-thirst.



Please meditate on Shri Shri Radhika`-Krishnacandra who, plunged from head to foot in the nectar ocean of transcendental amorous love, and thinking that the nine hours of night pass as swiftly as a moment, at every moment thirst to taste limitless amorous pastimes in a secluded forest grove.



Text 30



tad-ati-madhura-dhamni namni vatsalya-matrat

katham api kalaniyau kasyacid bhama-simni

sruti-tatibhir agamyau sat-sabhajasra-sangau

smara nibhrta-nikunje radhika-krishnacandrau%



tat-of Them; ati-very; madhura-sweet; dhamni-splendor; namni-names; vatsalya-by love; matrat-alone; katham api-something; kalaniyau-may be understood; kasyacit-by someone; bhama-of splendor; simni-the limit; sruti-tatibhih-by the Vedas

agamyau-unapproachable; sat-of the saintly; sabha-in the assembly; ajasra-eternal; sangau-association.



Please meditate on Shri Shri Radhika`-Krishnacandra, who stay in a secluded forest grove. They are two abodes of sweetness. They stay at the apeo of all splendor. Only a person filled with love can see that They are both present in Their holy names. The Vedas cannot approach Them. They always stay with Their saintly devotees.



Text 31



parama-rasa-rahasyananda-nihsyandi-vrnda-

vana-vipina-nikunje divya-divyair vilasaih

niravadhi rasamanau radhika-krishnacandrau;

bhaja sakalam upeksya tavakah sastra-yuktih



parama-supreme; rasa-nectar; rahasya-confidential; ananda-bliss; nihsyandi-flowing; vrnda-abundance; vana-vipina-forest; nikunje-in the grove; divya-divyaih-transcendental; vilasaih-with pastimes; niravadhi-limitless; rasamanau-tasting; radhika-krishnacandrau-Radhika`-Krishnacandra; bhaja-please worship; sakalam-everything; upeksya-ignoring; tavakah-of you; sastra-of books; yuktih-logic.



Please ignore the arguments of any opposing books and worship Shri Shri Radhika`-Krishnacandra, who enjoy limitless transcendental pastimes in the forest groves of Vrndavana, groves filled with the flowing nectar of the transcendental bliss of Their sweet and secret pastimes.



Text 32



stavam imam ati-ramyam- radhika-krishnacandra-

pramada-bhara-vilasair adbhutam- bhava-yuktah

pathati ya iha ratrau nityam avyagra-citto

vimala-matisu radhalisu sakhyam- labheta



stavam-prayer; imam-this; ati-ramyam-very beautiful; radhika-krishnacandra-of Shri Shri Radhika`-Krishnacandra; pramada-bliss; bhara-abundance; vilasaih-with pastimes; adbhutam-wonderful; bhava-yuktah-with love; pathati-reads; ya-one who; iha-here; ratrau-at night; nityam-regularly; avyagra-fixed; cittah-attention; vimala-pure; matisu-in hearts; radha-of Shri Radha; alisu-among the friends; sakhyam-friendship; labheta-obtains.



May a person who every evening lovingly and attentively reads these prayers wonderful and beautiful with Shri Shri Radhika`-Krishnacandra's blissful pastimes, attain the friendship of Shri Radha's pure-hearted friends.







Prayers Glorifying the Divine Couple's

Confidential Pastimes in the Forest

Sri Ladileyastakam Brishabhanu’s Darling Narayan Bhatta Goswami

Sri Ladileyashtakam   

The Beloved of Brishabhanu’s Darling The author of this prayer, Narayan Bhatta Goswami, was a disciple of Sri Krishnadas Brahmachari, who in turn was a disciple of Sri Gadadhar Pandit. Narayan Bhatta Goswami lived for many years in Vraja. He is said to have discovered the ancient deity of Sriji and had her installed on top of Barshana hill. He was a prolific writer and authored Bhakti-rasatarangini, Vraja-bhakti-vilasa, Vraja-dipika, Vrajotsavacandrika, Vraja-mahodadhi, Vrajotsava- hladini, Brihad Vraja-gunotsava, Vraja-prakasa, Vraja-dipika, Bhakta-bhushana-sandarbha, Vraja-sadhana-candrika, Bhakti-viveka, Sahana-dipika, Rasika-hladini, Premankura (drama), Ladili-lala Yugala Paddhati and this Ladileyashtakam. Narayan Bhatta Goswami’s samadhi is near Barshana in Uchagaon, the village where Lalita Sakhi appeared. “Ladili” literally means “darling”. It is a popular name of Srimati Radharani in Vrindavan. In this context, “Ladili” can mean “Brishabhanu’s darling” or “the darling queen of Barshana”. srimad-vrajesa-tanayam dhrita-manavangam sarvanga-sundara-varam kati-pita-vastram brahmadi-deva-muni-vandya-padaravindam sri-ladileya-lalitam satatam bhajami Accepting a form possessed of all beautiful limbs and wearing a yellowish cloth around his waist, his lotus feet are worshipped by all sages and demigods headed by Lord Brahma. I constantly worship that beloved of Vrishabhanu’s darling daughter. tiryag-kirita-mukutam vana-malaya vai samsobhamana-vapusham hasatekshanadhyam dedipyamana-makarakriti-kundalam ca sri-ladileya-lalitam satatam bhajami On his head rests a curved helmet, his ears are embellished with a pair of brilliantly glowing shark-shaped earrings, his eyes are enhanced with a smile, and his body is decorated with a garland of forest flowers. I constantly worship that beloved of Vrishabhanu’s darling daughter. anamra-janu-yugalam vraja-bhumikayam utthaya dakshina-karam sasarisripantam padaravinda-yugale dhrita-nupuram ca sri-ladileya-lalitam satatam bhajami His lotus feet are decorated with a pair of anklets. He crawls beautifully on the land of Vraja while using his right hand to pull himself forward. I constantly worship that beloved of Vrishabhanu’s darling daughter. kaumara-darsita-sukham vapusha sva-pitror balais ca kridana-param samudarayantam mugdha-smitam nija-bhuje dhrita-modakam ca sri-ladileya-lalitam satatam bhajami He smilingly holds a sweet in his hands and displays his unlimitedly magnanimous playful pastimes of infancy, thus delighting his parents. I constantly worship that beloved of Vrishabhanu’s darling daughter. srimad-balanujam ativa priya-svarupam saukhya-pradam nija-janan atimanayantam syamangam adbhutataram sumukham sunetram sri-ladileya-lalitam satatam bhajami The younger brother of Baladev has an immensely wonderful form with complexion like a dark monsoon cloud and beautiful lotus-like face and eyes. These bestow great happiness on his kinsmen and earn him a respected place amongst them. I constantly worship that beloved of Vrishabhanu’s darling daughter. subhru-nasam subhuja-danda-paraga-damam drashtavya-rupam asitekshana-caru-hasam kancya paranga-dhrita-hara-manoharantam sri-ladileya-lalitam satatam bhajami His well built arms appear to subdue the strength of mountains. He displays a beautiful form having blackish eyes, beautiful brows, perfect nose, and a sweet smile. Around his waist is a strand of jewels that steals one’s mind. I constantly worship that beloved of Vrishabhanu’s darling daughter. go-vatsa-khelana-param gala-maukti-haram vamsi-dharam sughata-nritya-karam varam ca gopi-griheshu nitaram navanita-cauram sri-ladileya-lalitam satatam bhajami Around his neck swings a necklace of pearls as he exhibits his pastimes of playing with the calves. He holds a flute in his hands and effortlessly displays his dancing skill as well as his expertise at regularly stealing butter from the homes of the gopis. I constantly worship that beloved of Vrishabhanu’s darling daughter. dhyanaspadam jagati purnatamavataram santam param nikhila-jiva-nikaya-ketum lila-kadambam atilanghita-satru-vargam sri-ladileya-lalitam satatam bhajami He soundly defeated his enemies in his multifarious pastimes. He is the Supreme Lord in the most perfect form, the object of meditation for the entire world, the sought-after shelter of the sages, and the refuge of all souls. I constantly worship that beloved of Vrishabhanu’s darling daughter. slokashtakam hi sumukham sumuda sva-citte sandhaya nityam amalam hari-bhaktidam ca devalaye pathati tasya harih svayam ca moksha-prado bhavati nunam adabhra-buddheh A blissful soul of purified intelligence who in a joyous state of mind fixes his attention constantly upon these eight transcendental verses that bestow devotional service to Lord Hari, or who recites it in a temple of Lord Hari, will be rewarded by the Lord personally coming and bestowing the gift of liberation upon him.· — Translated by Hari Parshad Das from the version on Gaudiya Grantha Mandir: http://granthamandira.com

Mahaprabhu Baila en el Rathayatra

La especialidad del baile
de Sriman Mahaprabhu
en el Ratha-yatra


por Sri Srimad
Bhaktivedanta Trivikrama Gosvami Maharaja
(discípulo de Srila Bhakti Prajñan Kesava Maharaj)

Fragmentos de una conferencia dictada por Sri Srimad Bhaktivedanta Trivikrama Gosvami Maharaja, el 17 de julio de 1988, en la Sri Uddharana Gaudiya Matha, Chunchura, India.


sa jiyat krsna-caitanyah
sri-rathagre nanarta yah
yenasij jagatam citram
jagannatho ’pi vismitah

“Todas las glorias a Sri Krishna Caitanya, que bailó delante del carro de Sri Jagannatha. Viéndole bailar, no sólo todo el universo estaba asombrado, sino hasta el Mismo Señor Jagannatha se asombró”. (Sri Caitanya-caritamrta, Madhya-lila 13.1)

El baile de Sri Caitanya Mahaprabhu delante del carro de Señor Jagannatha fue tan extático que asombró a todos los que lo vieron. ¿Cuál fue la naturaleza de ese baile? Esto se describe en Sri Caitanya-caritamrta, Madhya-lila, Capítulo Trece.

Nuestro intento por sondear la calidad esencial de Su baile, está basado en nuestra experiencia de los bailes mundanos —el baile Indio, la danza Manipuri, la del Sur de la India, el ballet ruso y otros. Estos bailes asombran al espectador. ¡Los movimientos de los bailarines son tan veloces y diestros que parecen no tener ningún hueso! Ellos pueden manipular sus cuerpos como deseen.

El baile de Mahaprabhu superó por mucho a estos bailes, y la forma en que bailó asombró a todo el mundo. Nosotros imaginamos Su baile parecido a esos bailes mundanos, pero su asunto no tiene nnguna comparación. Además, la danza de las mujeres se considera generalmente que es más atractiva que la de los varones, pero Mahaprabhu es masculino. ¿Cuál fue el rasgo asombroso de Su baile?

¿Cuál fue la trama de Su baile?

La mayoría de las personas piensa que los devotos de Mahaprabhu exageran y alaban demasiado la naturaleza extraordinaria de Su baile. Srila Kaviraja Gosvami describe cómo el baile de Mahaprabhu alrededor del carro del Señor Jagannatha se parecía a una tea girando tan rápidamente que parecía un círculo de fuego. Mahaprabhu se movía con tal velocidad que Él parecía estar simultáneamente presente en cada punto de Su circumbambulación.

Tal visión era ciertamente asombrosa, pero nuestro asombro no se debe detener allí. ¿Qué bhava estaba manifestando Mahaprabhu en un momento dado, y qué transformaciones interiores Él estaba experimentado como resultado? Éste era el fundamento de Su baile. Las almas condicionadas ordinarias tienen una concepción superficial de Sus sentimentos. Sólo cuando nosotros nos volvemos bhavuka [devotos que experimentan bhava] es decir, cuando entendemos profundamente esos sentimientos, seremos capaces de entender Sus sentimientos internos y cómo ellos estimularon Su baile.

Sri Srimad Bhaktivedanta Trivikrama Maharaja.

Nosotros percibimos Su danza como si se pareciera al baile jubiloso de las personas en una fiesta. Incluso podemos pensar que es como la danza de los muchachos y muchachas en los tiempos modernos, cuya contemplación contamina a la mente y estimula los deseos sensuales. El baile de Sriman Mahaprabhu en el Ratha-yatra no puede ser comparado a la danza de las personas en este mundo material, porque el asunto de Su baile no es la lujuria, sino el amor transcendental.

La lujuria y el amor

En este mundo todo está compuesto de lujuria. ¿Qué es la lujuria?


atmendriya-priti-vancha – tare bali ‘kama’
krsnendriya-priti-iccha dhare ‘prema’ nama

“El deseo de complacer nuestros propios sentidos se llama kama (la lujuria), pero el deseo de satisfacer los sentidos de Sri Krishna se conoce como prema (el amor transcendental). (Sri Caitanya-caritamrta, Adi-lila 4.165)

El sastra revela por lo tanto las verdaderas concepciones de lujuria y el amor. Cualquier esfuerzo del las almas condicionadas como nosotros que nos fuerza a complacer los sentidos —los ojos, orejas, nariz, lengua y piel—, es la lujuria. Pensamos que seremos felices viendo los objetos bonitos, oliendo olores fragantes, gustando comestibles deliciosos o escuchando sonidos agradables, como un piano, o especialmemte, la voz dulce de una dama. Todas nuestras actividades persiguen la gratificación sensorial y consideramos que eso es bueno para nosotros. Pero es únicamente lujuria.

En este mundo hablamos de amor matrimonial o amor fraternal, pero ninguno es el verdadero amor, porque el único propósito de tal “amor” es saciar nuestros propios sentidos. ¿Por qué un marido ama a su esposa? Porque a través de ella, él puede satisfacer sus sentidos. De la misma manera, una esposa satisface sus sentidos con su marido. Su acto mutuo de satisfacción sensorial no puede llamarse amor.

Atmendriya-priti-vancha —tare bali ‘kama’. Todo es lujuria. El patriotismo también es lujuria. ¿Por qué amamos a nuestro país? Nosotros pensamos: “Yo nací en este país, y sus árboles, ambiente, ríos, montañas y todo lo demás, deleitan mi mente y cuerpo”. Nuestro amor está basado en nuestro propio placer. Nosotros amamos todo que satisface a nuestros sentidos y da placer a nuestra mente.

¿Entonces, qué es el amor? ¿Cuál es el amor entre Bhagavan y las gopis, o entre otros devotos y su querido Señor? “Krsnendriya-priti-iccha dhare ‘prema’ nama— El deseo de dar placer a los sentidos de Krishna se llama amor”. Los actos de sacrificio en el amor fraternal o conyugal que no son para el placer del Señor, son por consiguiente clasificados como lujuria. Sólo los actos para el placer del Señor pueden llamarse realmente amor.

La lujuria impoluta

Vemos que la conducta de Krishna y las gopis se parece a la de los hombres y mujeres en este mundo. A través de Sus sentidos, Krishna se puso feliz disfrutando con las gopis y los sentidos de las gopis también se satisfacieron. Entonces, ¿cómo es que éso es amor? Atmendriya-priti-vancha tara bali ‘kama’. ¿Por qué no se llama lujuria?

Los gopis nunca se motivan por un deseo de disfrutar sus propios sentidos; su único deseo es complacer los sentidos de Krishna. Ahora, alguien puede argumentar que, puesto que Krishna disfruto con ellas, ¿No es eso lujuria? Pero el hecho es que Krishna es una Entidad tal que Su lujuria es amor. Nuestra lujuria ciertamente no lo es.

La lujuria de Krishna es impoluta, no tiene defectos. El tipo de auspiciosidad que Él puede conceder a quien lo sirve y complace es incomparable. Nosotros no podemos dar ese tipo de favor a nadie que complazcamos. ¿Qué clase de buenos auspicios puede dar un marido a su esposa disfrutándola? ¿Pero qué Krishna no puede hacer por quien cuyo mínimo servicio Él ha aceptado? Por ejemplo, Putana aplicó veneno en su pecho y fue a matarlo. Astutamente, ella mostró afecto maternal, mientras decía: “¡Oh Baba!, ¡Oh, mi querido niño! Ven, toma un poco de leche de mi pecho”. Aunque su “afecto” estaba lleno de duplicidad, Krishna reciprocó y le dio la posición de una madre en Vaikuntha.

¿Es esto posible para nosotros? ¿Para cualquiera de nosotros? Nosotros no podemos liberarnos ni siquiera de este mundo material, qué decir de liberar a alguien más de él y concederle la felicidad de servicio en Vaikuntha. Si Krishna puede liberar a una persona engañadora como Putana de este mundo material e instalarla como “madre” en Vaikunta, ¿qué no dará El a Sus más queridas amadas? Ellas lo sirven realmente con sentidos que le dan más placer que el placer que Él recibe de alimentarse con la leche del pecho. ¿Qué ellas no lograrán?

El servicio inmotivado otiene el mayor premio

Es por esta razón que Krishna le dijo a las gopis: “Yo nunca podré recompensar Mi deuda con ustedes”. El deseo de las gopis por complacer a Krishna era incondicional. Ellas no quisieron ninguna recompensa; además, Él era incapaz de darles nada. En el Srimad Bhagavad-gita (4.11) Él prometió: “ye yatha mam prapadyante, tams tathaiva bhajamy aham —En la medida en que todos ellos se entregan a Mí, Yo los recompenso. Todo el mundo sigue Mi sendero en todos los aspectos, ¡oh, hijo de Prtha!”


Krishna dice: "Yo siempre recompenso a quienes me sirven; Yo nunca dejo de cumplir mi promesa”. Pero a las gopis les dijo: “na paraye ‘ham niravadya —Yo nunca podré compensarles. Siempre estaré endeudado con vosotras”. (Srimad-Bhagavatam, 10.32.22). ¿Por qué Krishna dijo esto? “Puesto que siempre desean mi felicidad sin una traza de deseo personal, ¿qué yo podría darles que las hiciera felices?”

Los gopis respondieron: “Nuestro placer vendrá de Tu felicidad”.

El Sri Chaitanya-charitamrta (Antya-lila, 20.52) cita a Srimati Radhika: “na gani apana-duhkha, sabe vanchi tanra sukha, tanra sukha–amara tatparya– Yo no considero Mi dolor personal; Yo sólo deseo hacer a Krishna jubiloso. De hecho, darle deleite es el propósito mismo de Mi vida”. Las gopis no conocen otra cosa que desear la felicidad de Krishna. Éste es el propósito de cada una de sus acciones. Ellas se visten incluso teniendo en cuenta el placer de Krishna.

Nosotros nos sentimos contentos cuando nos vestimos y nos decoramos muy bien. A las gopis les gusta también lucir atractivas. Ellas se ponen collares y otros ornamentos bonitos, decoran su pelo y se aplican cósméticos. Puede parecer que su felicidad se deriva de embellecerse, pero no es así. Las gopis saben que al verlas, Krishna se sentirá internamente feliz, y ellas se adornan sólo por esa razón. Ellas no aspiran a su propio placer. Lo poco que comen es simplemente para mantener su encanto para el placer de Krishna. Todo su rango de actividades es únicamente para el placer de Sri Krishna. Esta plena dedicación a Su placer es la naturaleza de Sus devotos.

Externamente, puede haber similitudes entre las actividades de un devoto y las de quienes no son devotos, pero internamente están en polos opuestos. Los devotos no desean su propia satisfacción sensorial; todo lo que ellos hacen es para la felicidad de Krishna. Por eso las sastras que perjudicar a un devoto garantiza una reacción ilimitadamente mayor que herir a cualquier otro ser viviente.

El pasatiempo que asombró al universo

Nadie ha saboreado nunca el Ratha-yatra como lo hizo Sriman Mahaprabhu. Nadie más puede hacerlo. Su danza ante el carro no sólo asombró a todo el universo entero, sino al Mismo Señor Jagannatha. No sólo a los humanos, sino a los seres vivientes móviles e immóviles en todo el universo —árboles, plantas, animales, pájaros e insectos— todos estaban sorprendidos. Jagat significa que todo el universo estaba incluido. ¿Cómo pudo ser eso?

Nosotros consideramos estas descripciones como si fueran exageradas o que simplemente alguien las ha creado. Pero los escritores de estas narraciones no son el tipo de personas que desean engañarnos para su propia ganancia, adoración o fama. Ellos son videntes de la Verdad y revelan la Verdad para nuestro bienestar. Quien escribió este pasatiempo se asombró al ver el baile increíble de Mahaprabhu, y por esta razón él lo explica con mucha alegría. Él percibió directamente que el universo quedó sorprendido.


¿Cómo todos los seres podrían entender la grandeza de Su baile? ¿Por qué se dice que sólo se asombraron aquéllos que directamente fueron testigos de Su baile? ¿Por qué entonces se dice dice “yenasij jagatam citram —Todo el universo estaba sorprendido?”. ¿Cuál es el significado de jagad aquí? El alma existe dentro de cada entidad viviente, bien sea que cuerpo que la encajona sea humano o el de un insecto. La calidad del alma es la misma en todos los cuerpos; ninguna alma es mayor o menor que otra. Los cuerpos y mentes de las diferentes entidades vivientes pueden diferir en la calidad —el cuerpo humano y la mente son ciertamente superiores a los cuerpos y mentes de otros seres vivientes—, pero no hay ninguna diferencia en la calidad de sus almas. Todas son iguales.

Mahaprabhu demostró esto cuando viajó a través de la selva de Jharikhanda. En ese momento las criaturas salvajes, como los elefantes, tigres, pájaros y jabalíes, vertieron lágrimas de amor, y los árboles y enredaderas rezumaron miel debido al amor. Se disipó la enemistad entre los animales porque ellos estaban cantando el santo nombre, y todos bailaron y se abrazaron. El prema estremece a Sriman Mahaprabhu, la personificación del prema, y muy naturalmente, estremece a todas las entidades vivientes.

Mahaprabhu fundió incluso las piedras con Su amor. Él fue a Alalanatha y allí desplegó tal amor que la piedra se fundió [cuando ofreció dandavats a la Deidad dentro del templo]. Él se apoyó en la pared del templo de Jagannatha en Puri con Su mano y la pared se fundió. Las impresiones de Sus dedos todavía permanecen. No es ninguna exageración ni especulación. Nosotros no podemos fundir la piedra, pero ¿significa eso que el Señor no puede hacerlo? Él es el controlador de ilimitados universos. Sus pasatiempos son asombrasos, y Él realiza misericordiosamente tales pasatiempos para atraernos a Él. El Srimad-Bhagavatam (1.7.10) declara: ittham-bhuta-guno harih —“Sri Hari posee todas las cualidades transcendentales y puede atraer a todos los seres, incluyendo a las almas liberadas”.

Nosotros estamos absortos en varios objetos y entidades, pero ¿tienen sus cualidades esa potencia? El propio Mahaprabhu reveló Sus cualidades para atraernos y beneficiarnos. Su sola apariencia beneficiaba a todos los seres vivientes de Su tiempo. Y la concepción magnánima que promulgó —como se revela en el verso anarpita-carim cirat— ha continuado hasta el momento. Nosotros también estamos intentando asimilar esta concepción.

¿Qué hubiera ocurrido si Él no hubiera aparecido? Nosotros debemos intentar comprender la grandeza de Su compasión. Previamente, nuestra esposa, niños, la familia, la casa y todo lo demás, lo eran todo para nosotros. ¿Qué tipo de felicidad traen tales ataduras? Aunque constantemente somos testigos de la miseria humana, procuramos el mejor lugar para nosotros, siendo descarriados por la poderosa ilusión. Creemos en Bhagavan y cantamos Sus nombres, pero ansiamos recibir bendiciones materiales de Él.

Idealmente, debemos considerar como muy insignificantes los objetos de disfrute en este mundo, sin embargo aún no podemos abandonar nuestra búsqueda de la felicidad aquí. Nos vemos tentados por este mundo cada vez más en lugar de se atraídos por las cualidades y glorias del Señors. Tal es nuestro infortunio. Pero en Su tiempo, Mahaprabhu, el prema-surya, o el Sol inteligente del puro amor, atrajo misericordiosamente a todos los habitantes del universo y los sació con Sus rayos. Los ciervos caminaron en la selva profiriendo el santo nombre “Krishna, Krishna”. El tigre, el jabalí salvaje, el elefante, la serpiente, el pavo real, el pájaro — todos proferían ese nombre. La miel fluyó de los árboles y enredaderas debido al amor, exactamente como fluyó de los árboles y plantas durante los pasatiempos de Sri Krishna en Vraja. Sriman Mahaprabhu es ese mismo tattva, Krishna, y por lo tanto, con la manifestación de ese mismo prema, ocurrieron idénticas circunstancias.

¿Cuál es la gloria real de Su baile?

Esencialmente, nosotros pensamos que fue el aspecto externo y fascinante del baile de Sriman Mahaprabhu lo que cautivó al mundo entero. Pero, ¿cuál fue el espíritu, o la vida de esa danza? Esto fue lo que atrajo a todo el mundo. Cuando Mahaprabhu bailó, ¿en qué sentimiento estaba absorto y qué fue lo que le estemeció?

¿Son los movimientos artísticos de actor cinematográfico o del bailarín profesional inferiores al baile de Mahaprabhu? El baile ruso y otros bailes pueden asombrarnos. ¡Cuán atractivas son esas danzas, donde alzan sus piernas muy alto y giran alrededor! Ellos bailan como si sus cuerpos no tuvieran huesos, y por eso comparamos su baile al de Mahaprabhu. ¿Mostró Mahaprabhu una mayor habilidad? Nosotros no podemos imaginar nada más maravilloso: “¡Oh! el baile de Mahaprabhu es como esos bailes”. ¿Fue así? Él giraba muy rápidamente, como una tea atada a una soga que gira rápidamente, pareciendo como si fuera un solo círculo de fuego. Podemos entender que éste es ciertamente un rasgo increíble de Su baile.


Ahora bien, ¿Es un asunto sin importancia la habilidad de Sriman Mahaprabhu al bailar así? ¿Cómo alguien puede girar tan rápido como gira una rueda cuando no se distinguen sus rayos individuales? Ésta es nuestra concepción de la gloria de Su baile. Pero, sin embargo, ¿es realmente esta maravilla la que atrajo a todo el universo?

El alma dentro de las entidades vivientes es cualitativamente la misma. La potencia misericordiosa de Mahaprabhu es tal que limpia el polvo de los corazones de todas las almas, sin tener en cuenta su cuerpo o cobertura externa. De esta manera fue despertada la función del alma en el tigre, oso y todos los animales en el bosque de Jharikhanda. Los árboles rezumaron la miel. Todos se pasmaron y bailaron en prema, olvidándose de toda enemistad entre ellos. El universo entero se estremeció por el amor de Mahaprabhu.

De la misma manera, la inundación del amor de Mahaprabhu llegó al Ratha-yatra de Puri y, como resultado, cada alma logró su perfección constitucional. No sólo el universo se estremecio por Su prema, sino también el Señor Jagannatha, el Alma Suprema y completa, se estremeció cuando Mahaprabhu se sentaba en Su carro. Nosotros somos almas espírituales atómicas y parciales, y por consiguiente no es sorprendente que nos asombren los pasatiempos gloriosos del Espíritu Absoluto. ¡Pero el propio Señor Jagannatha es ese Espíritu Supremo! ¿Cómo Él puede asombrarse? Quizá ésa también es una exageración. Pero no es así.

En tattva, Mahaprabhu y Jagannatha son la misma Verdad Absoluta. Aquí, es apropiado referirse a Krishna como Jagannatha, porque Jagannatha es Dvarakadhisa, el Rey de la ciudad de Dvaraka. Quién manifiesta Su aisvarya-prema (el amor en un humor de temor y reverencia) a Rukmini, Satyabhama y Sus otras reinas, es Jagannatha. El Krishna de Vraja nunca deja Vraja. Él ni siquiera va a Puri o Mayapura. Si alguien va a esos esos lugares es Mahaprabhu, quien es radha-bhava-dyuti-suvalitam —ese mismo Krishna, pero repleto con los sentimientos amorosos de Srimati Radharani”. (Sri Chaitanya-charitamrta, Adi-lila 1.5).

Por consiguiente, cuando Jagannatha-deva vio a Krishna como Mahaprabhu en este pasatiempo del baile, Él quedó sorprendido y se estremeció con krsna-prema. Esta crónica del baile de Mahaprabhu es indiscutiblemente una descripción exacta de lo que ocurrió y no tiene ni una gota de exageración.

Nosotros nunca podemos bailar como Él

Nos preguntamos cómo Jagannatha sentado en Su carro puede desconcertarse, y pensamos que nosotros también podemos encantarlo de esa manera. Entonces, bailamos y circumambulamos el carro de Señor Jagannatha, imitando a Mahaprabhu. Pero, ¿podemos calificarnos para incluso acercarnos al sentimiento de Mahaprabhu en cualquier vida?

Gaurachandra es radha-bhava-dyuti-suvalitam —Krisnachandra adornado con el lustre corporal de Srimati Radharani y estremecido por Su humor [hladini asmad— la potencia interna dadora de placer del Señor]. Sólo Él puede asombrar Jagannatha de esta manera. Nosotros somos incapaces de acercarnos incluso al sendero que conduce al sentimiento de Mahaprabhu. Aun cuando sobrepasemos anartha-nivrtti, con lo cual nos liberamos de los deseos que bloquean nuestro progreso posterior en el bhakti, y alcanzemos la liberación o incluso el plano de bhava, siempre seguiremos siendo un espíritu atómico parcial. Nunca seremos iguales al Todo. Quizá alcanzemos el pináculo de la perfección posible para una alma atómica, pero nosotros nunca podremos bailar como Él.

La dulzura del baile del Señor plenamente glorioso

¡Cuán única fue la misericordia de Mahaprabhu! Él bendijo al mundo entero dando el nama-sankirtana, el mayor regalo de Goloka. Él demostró el servicio más alto a Krishna imbuído con el máximo grado, con la absorción de Srimati Radharani en los sentimientos profundos de separación por Él. El baile de Mahaprabhu en el Ratha-yatra estaba en ese humor o sentimeinto. ¿Podemos incluso preocuparnos realmente por saber acerca del bhava que Él estaba experimentando? Si incluso hubiéramos sido personalmente testigos del baile de Mahaprabhu, no entenderíamos lo más esencial acerca de ese baile sin recibir Sus bendiciones. Nosotros observaríamos simplemente sus rasgos externos y nos preguntaríamos: “¡Oh, qué clase de baile tan especial es este?”

Aquéllos que son rasika, esos quienes Mahaprabhu ha bendecido con ciertas concepciones y emociones, pueden saborear la dulzura de este pasatiempo de Su danza y del placer de Jagannatha-deva. Fijénse cómo este simple sloka describe completamente este increible pasatiempo. ¡Qué maravilloso! ¡Cuan erudito!

Sa jiyat significa: “Todas las glorias a Él, todas las glorias a Él!” Sin embargo, diciendo simplemente esto, no significa que nosotros podemos glorificarlo realmente. ¿Pero qué más podemos decirle? Cuándo seamos dotamos con una actitud de servicio hacia Él, ¿qué más podemos desear sino cantar y alabar Sus glorias? Nosotros podemos o no podemos tener éxito al difundirlas, pero al menos lo deseamos. Siempre deseamos la victoria y el bienestar de quien amamos. Mahaprabhu siempre es glorioso y debe ser glorificado. Nuestra propensión para glorificarlo debe aumentar.

Jagannatho ‘pi vismitah —“El propio Señor Jagannatha se asombró”. El carruaje detuvo la marcha. Se trancó y Señor Jagannatha miró el baile asombrado. ¿Dónde más se podía encontrar a un Krishna así, estemecido por el sentimiento de Srimati Radharani? ¡Dense cuenta de la condición de este Krishna [Sri Jaganatha]!


jaya jaya sri-krsna-caitanya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
jaya srota-gana, suna, kari’ eka mana
ratha-yatraya nrtya prabhura parama mohana

¡Toda gloria a Sri Krishna Caitanya y a Prabhu Nityananda! ¡Toda gloria a Advaita-chandra! ¡Y todas las glorias a los devotos del Señor Sri Chaitanya Mahaprabhu! ¡Toda gloria a quienes escuchan el Sri Chaitanya-charitamrta! Escuchad, por favor, este relato de la danza del Señor Chaitanya Mahaprabhu en el festival de Ratha-yatra. Su danza es muy fascinante. Por favor, escuchad acerca de ella con gran atención”. (Sri Chaitanya-charitamrta, Madhya-lila 13.2-3)

Nosotros solo quedamos paralizados por Su danza

La tendencia del cuerpo y la mente por los bailes mundanos se debe a que todavía nos encontramos en la concepción corporal de la vida. Nos preguntamos que fue tan único en el baile de Mahaprabhu porque la función constitucional de nuestra alma no se ha despertado.


atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukim bhaktim
ittham-bhuta-guno harih

“Todas las diferentes variedades de atmaramas [aquellos que disfrutan del €tm€, o el ser espiritual], especialmente aquellos que están establecidos en el sendero de la autorrealización, aunque están liberados de todas las clases de cautiverio material, desean prestarle servicio devocional puro a la Personalidad de Dios. Eso significa que el Señor posee cualidades trascendentales, y, en consecuencia, puede atraer a todo el mundo, incluso a las almas liberadas”. (Srimad-Bhagavatam 1.7.10)

Así son las cualidades de Sri Hari. Incluso aquéllos que se identifican totalmente con su atma, no con sus cuerpos y mentes, son atraídos por las cualidades de Sri Hari. Nirgrantha se refiere a quienes no tienen ninguna necesidad o atracción por los objetos mundanos. Ellos no están limitados por las ataduras de su mente y su cuerpo, o por lo que se relaciona con el cuerpo, tal como el padre, la madre, los hijos, la esposa, el hermano, la hermana, la casa, la propiedad y todo lo demás. Incluso aquéllos que han logrado el último límite de la liberación, siempre están ávidos de servir a Krishna, así como nosotros estamos sumamente deseosos de servir a nuestras esposas e hijos. Aunque debemos esforzarnos incondicionalmente por Su felicidad y placer, la ejecución de nuestro bhakti está llena de oraciones como: “¡Oh Señor, por favor concédeme salud!, “¡Cuida bien a mi hijo!”, o “¡Dame riqueza”.


¡De cuántas maneras nosotros intentamos servir a los miembros de nuestra familia! Esto no necesita ninguna explicación. Pensamos que seremos muy bendecidos si podemos servirlos, proporcionando a nuestra esposa vestidos, joyas o cualquiera de sus artículos favoritos. Pero el alma no tiene ninguna conexión con las personas y objetos de este mundo. Por consiguiente, los sabios no tienen ninguna inclinación por desarrollar tales relaciones.

Kurvanty ahaitukim bhaktim significa “ellos aman”. Bhakti quiere decir “amar puramente”, y constituye una fase [espiritual] más alta que la liberación. Los sabios [rsis] están establecidos en la ocupación eterna del alma y, por consiguiente, su abhimana, o identificación, es sólo con su atma. Incluso las personalidades en este plano aman a Sri Hari.

El amor de los sabios proviene de la propensión natural del alma. Para quienes están condicionados, el amor se expresa a través del cuerpo y de la mente. La calidad intrínseca de un imán es atraer al hierro; y la calidad inherente del hierro será atraída por un imán. Si otro elemento se interpone entre ellos, su atracción mutua natural no se manifiesta hasta que la obstrucción quede despejada.

Similarmente, el alma se atrae naturalmente y se relaciona con la Superalma. La cobertura de la energía material sobre el alma, es el elemento extraño que bloquea la atracción innata del alma. Al eliminar esa obstrucción, el alma atómica consciente se atraerá totalmente a la Superalma plenamente consciente. Por eso este verso enfatiza que tales personalidades, aunque están satisfechas en si mismas [atmaramas], se atraen a esa Alma Suprema a través de la propensión natural de servicio de su atma.

¿Por qué las personas autosatisfechas ejecutan el bhakti sin ninguna motivación material? ¿Por qué el imán atrae y el hierro se atrae? Es su propensión, su naturaleza. De la misma manera, la ocupación constitucional de cada alma es ocuparse en el bhakti a Bhagavan, prestarle servicio amoroso. El Srimad-Bhagavatam (1.2.6) declara: “sa vai pumsam paro dharmo yato bhaktir adhoksaje —amar, realizar bhakti ininterrumpido y sin causa a Sri Hari, es la tendencia natural de todos nosotros”. Tal es la relación entre el alma y la Superalma.

Los cuatro Kumaras (Sanaka, Sananda, Sanatana y Sanat-kumara) eran almas liberadas. Ellos también se volvieron devotos después de oler la fragancia de las hojas del tulasi ofrecidas a los pies del loto del Señor. Aunque ellos fueron liberados, aún no estaban actuando de acuerdo a la propensión natural del alma. La cualidad única de Sri Hari es que Él puede atraer incluso a tales personas y convertirlas en Sus devotos.

Sri Hari puede atraer a todos, pero Él es incapaz de atraernos, a pesar de Su esfuerzo sustancial por hacerlo. Éste es nuestro incalculable infortunio. El baile de Mahaprabhu encantó al universo entero, pero nosotros permanecemos paralizados. Nosotros pensamos: “Sería insensato abandonar nuestra situación actual. Él nunca podrá atraernos, no importa qué truco emplee. Nosotros estamos bien tal como estamos”.

El Santo Nombre revela la forma y la morada de Krishna

El Santo Nombre revela
la forma y la morada
de Krishna

(Del "Saranagati".)

por Srila Saccidananda Bhaktivinoda Thakura

Mi corazón es como un desierto que siempre está caliente por estar expuesto a los ardientes rayos del Sol. Esa es mi condición mental interna. El deseo de conseguir cosas perecederas no ha podido satisfacerme, ya que por naturaleza esas cosas producen muerte. Y no uno ni dos, sino millares de tales deseos mortales se han anidado en mi mente. Por ello, mi subconsciente siempre está quemándose. Ésa es mi situación. Sin embargo, por la gracia de sadhu y guru, el Santo Nombre de Krishna —con Su infinito potencial— ha entrado a través de mis canales auditivos y ha llegado al plano de mi corazón. Y ahí, con una esperanza excepcional, con infinitas y auspiciosas posibilidades, ha bañado mi corazón con una nueva variedad de néctar.

Ese sonido ha generado en mí una nueva esperanza. Luego, por la fuerza, sale del corazón y va hacia la lengua. No es que mi lengua haga esfuerzo alguno para emitir tal sonido. No. Lo que salió del corazón de un santo inmaculado, recorrió mis oídos y entró en mi corazón, por la fuerza apareció en mi lengua y empezó a danzar.

Ése es el Santo Nombre verdadero. Desciende desde lo alto. No puede ser proferido por ninguna lengua material. Proviene de arriba. Y gracias a un representante genuino del Absoluto, llega al corazón a través del oído. Una vez que el corazón lo acoge con afecto, el santo nombre bruscamente aparece en la lengua y empieza a danzar. Con mucha fuerza se sitúa en la punta de la lengua y, en seguida, ese dulce sonido comienza su danza.

Aquí se han descrito los efectos reales que produce el Nombre divino. Si es el Nombre es verdadero, si tiene vida, la voz se entrecortará, el cuerpo se pondrá a temblar y las piernas no podrán sostener el cuerpo. A veces los vellos se erizarán y un chorro de lágrimas empapará el cuerpo. Otras veces la piel experimentará cambios de color, y además, no podremos detectar ningún vestigio de actividad mental o de la conciencia.

Puede que hasta caigamos desmayados. Parecerá que el cuerpo y la mente están siendo atacados, sacudidos y acometidos de distintas maneras.

Aparentemente se percibirá que muchos problemas surgen en el cuerpo y la mente; sin embargo, el corazón está desbordante de gozo, derramando un tipo particular de jugo dulce y desconocido. En ocasiones el devoto piensa: “Estoy en un océano de néctar. Toda mi existencia está sumergida en un océano de líquido nectarino. Estoy fuera de sí. No puedo entender dónde estoy. ¿Dónde estoy? ¿Qué es esto? ¿Qué me ha sucedido? ¡Esta experiencia casi me ha hecho enloquecer! ¿Acaso he perdido la razón? ¿Qué le ha sucedido a mis experiencias pasadas, a mi seriedad, a mi gravedad? ¡¿Qué ha pasado con ellas?! ¿Qué soy ahora? Un agente extraño me ha transformado diametralmente. Soy un muñeco en manos de una tremenda fuerza, fuerza que también es muy afectuosa conmigo. No puedo entender cómo es posible que gracias a mi fe haya entrado en este ambiente vasto y desconocido, el cual nunca he experimentado antes. Y, finalmente, tras tener dicha vivencia, caigo en la cuenta de que estoy embelesado. Todo mi ser, por dentro y por fuera, ha sido capturado por una fuerza particularmente dulce. No puedo evitar ser presa de ese poder dulce. No puedo describir apropiadamente todo esto. Vine a refugiarme en Él y aceptarlo como mi guardián; no obstante, con Sus manos ahora me trata de esta manera despótica e inmisericorde.

Pese a ello, percibo que todo es muy placentero; es una sensación que está más allá de mis experiencias anteriores. ¿Qué es esto? ¡No puedo resistir más! Estoy totalmente cautivo. Que mi destino se vaya adondequiera. No puedo emerger. Estoy cautivo en las manos de un dulce amigo; he sido privado de toda mi independencia. No tengo otra opción sino rendirme. Soy incapaz de describir mi verdadera condición.

Me doy cuenta de que Él es un autócrata. Siempre hará lo que Le plazca. Como no me es posible oponer resistencia alguna, tengo que rendirme. ¡Permítaseme cooperar para hacer lo que a Él Le plazca! Como sea, me doy cuenta de que la dulzura del Nombre es condensada como una flor que se está abriendo, y que torrentes sumamente exquisitos de dulce fluyen de Él. Dentro de Sí, el Santo Nombre contiene muchísimas variedades de dulces corrientes, con todo y Sus respectivas formas. Además, Él Se expresa de diferentes maneras maravillosas. A veces Él manifiesta un tipo peculiar de color y figura, pero luego los hace desaparecer.

Muchísimos aspectos encantadores le son mostrados a mis ojos interiores, y en seguida, Él me obliga a rendirme al pie de dicho altar. Él muestra Su forma completa, la que manifiesta en Vrindavan, durante Su Vraja-lila con Radharani, y luego me lleva a dicho paraje. Entonces me doy cuenta de que estoy rodeado de Sus peculiares objetos de uso personal, todos muy dulces y amorosos. A continuación, Me dice: “¡Mira!, ¡tengo muchas cosas maravillosas! Este es tu hogar. No soy una fantasía, sino la realidad concreta. Te percatarás de que aquí el ambiente es muy dulce y favorable. Estás destinado a vivir aquí”. Noto que Él se relaciona de diversas maneras con Sus allegadas y allegados, con los cuales intercambia diferentes rasas. Así mismo, reparo en que tengo otro cuerpo que ha emergido del que tenía antes, y al cual se le ha asignado un cargo permanente para que Lo pueda servir aquí.

¡Ah, qué estupenda es la nueva vida que he encontrado aquí! Por último, me doy cuenta de que todos mis pensamientos relacionados con mis experiencias y vida pasadas han desaparecido. Y es la verdad: ¡mi verdadera vida está aquí! Este estado existencial es la realidad; la vida que terminó era una farsa. Acto seguido, me percato de que el canto del Santo Nombre me infunde nuevos ánimos, así como un nuevo derrotero y una nueva esperanza. Cualquier cosa que queramos, cualquiera que sea nuestra aspiración interna, el Santo Nombre nos la provee. Si cantamos el Nombre, todos nuestros anhelos internos serán satisfechos. El Nombre es eterno, lo más puro de lo puro, y está pletórico de éxtasis.

Ahora me doy cuenta de que he sido totalmente transformado. En virtud de ello, mi anhelo más hondo es el siguiente: que todo aquello que vaya en contra del dulce Nombre desaparezca eternamente del mundo. Si algo se llega a oponer a esta dulce vida, que desaparezca, y, si es necesario, ¡ofrendaré mi vida para hacer que desaparezca del mundo para siempre! Así otros podrán disfrutarla a su entera satisfacción. ¡Ningún obstáculo debe impedir este logro de la vida! No tiene parangón. Así pues, que todos vengan aquí, y, de ser necesario, yo me sacrificaré para acabar con cualquier forma de oposición, de modo que todos puedan, suavemente, pacíficamente y sin ningún peligro, disfrutar esta vida gozosa, dulce y absoluta.