A Moonbeam of Complete Astonishment

r r guru-gaurgau jayata
A Moonbeam of
Complete Astonishment
r l a V i va n t h a C a k r ava rt h k u r a s C a m at k r a - c a n d ri k
OTHER BOOKS BY R RMAD BHAKTIVEDNTA NRYAA MAHRJA

Arcana-dpik
Bhakti-rasmta-sindhu-bindu
iva-tattva
r Gauya Gti-guccha
Bhajana-rahasya
r Gt-govinda
Bhakti-rasyana
r Harinma Mah-mantra
Bhakti-tattva-viveka
Brahma-sahit
Controlled By Love
Dmodara-ll-mdhur
r Navadvpa-dhma Parikram
r ikaka
r Upademta
rla Bhakti Prajna Keava Gosvm
Essence of the Bhagavad-gt
His Life and Teachings
Five Essential Essays
rmad Bhagavad-gt
Going Beyond Vaikuha

Happiness in a Fools Paradise
The Butter Thief

The Essence of All Advice
Jaiva-dharma
The Nectar of Govinda-ll
Mana-ik
The Origin of Ratha-ytr
Pinnacle of Devotion
Prabandhval
The Way of Love

Vraja-maala Parikram
Secret Truths of the Bhgavatam
Veu-gta
Secrets of the Undiscovered Self
Rays of the Harmonist (periodical)
For further information and free download of all titles

and world tour lectures, please visit:
www.purebhakti.com
ISBN 81-86737-33-2
Gaudiya Vedanta Publications 2006
Artwork on the front cover and front flap ymar ds. Used with permission.
Photograph of rla Bhaktivednta Nryaa Mahrja

by the courtesy of Kior-mohana dsa and Sudev ds.
Photograph of rla Bhaktivednta Svm Mahrja

by the courtesy of Atula-ka dsa.
First printing: October 2006
A Moonbeam of
Complete Astonishment
r l a V i va n t h a C a k r ava rt h k u r a s C a m at k r a - c a n d ri k
translated from the Hindi edition of

rmad Bhaktivednta Nryaa Mahrja
Dedicated to my Holy Master
r gauya-vednta-crya-kesar nitya-ll-pravia
o viupda aottara-ata r rmad
Bhakti Prajna Keava Gosvm Mahrja

the best amongst the tenth generation
of descendants in the bhgavata-parampar
from r Ka Caitanya Mahprabhu,
and the founder of the r Gauya Vednta Samiti
and its branches throughout the world.
Contents
Introduction / i
Acknowledgements / xvi
Magalcaraam / xxi
The First Mischievous Playful Pastime
The Meeting in the Box / 1
The Second Mischievous Playful Pastime
The Meeting of r Ka
Disguised as Abhimanyu / 13
The Third Mischievous Playful Pastime
The Meeting of r Ka
Disguised as a Female Doctor / 25
The Fourth Mischievous Playful Pastime
The Meeting of r Ka
Disguised as a Female Singer / 53
Introduction
(to the Hindi edition)
feel supremely happy today that the faithful reader is being

presented with this Hindi edition of r Camatkra-candrik,
composed by rla Vivantha Cakravart hkura. He is the highly
exalted preceptor (mah-mahopdhyya) and crown-jewel of the
r Gauya Vaiava cryas. Among all artists who depict r
Rdh-Govindas pastimes, he is the most expert. This incomparable
narrative poem have been painted with the soft brush of his
supremely sweet and natural prema-bhakti and the colour of the all
enchanting nectar of rasa. This literary composition consists of four
astonishing and delightfully charming stories of the mischievous
meetings of the Divine Couple, r Rdh-Ka. It is presented for
rasika and bhvuka readers, as well as sdhakas who desire to taste
vraja-rasa.
rla Vivantha Cakravart hkura has cleverly crafted this poem
with simple yet profound language, in such a way that the charming
transcendental sentiments of these four pastimes will astound
and infatuate the hearts of all devotees who are expert in tasting
transcendental sentiments. These pastimes are filled with the
transcendental mellow of laughter (hsya-rasa), which will submerge
all readers in an ocean of blissful delight. The scriptures on rhetoric
say, rase sra camatkra the essence of rasa is astonishment.
This book is the very essence of rasa, and thus it derives its name,
Camatkra-candrik a moonbeam of complete astonishment.
Ramyavastu samloke lolat syt kauthalam eagerness
(kauthala) means that a sense of desire, or longing, is born when
one simply sees a charming, heart-stealing object. The essence of
this saying will automatically be realised in the heart of the readers.
The variegated playful pastimes in this book are all the more
astonishing because those who constantly oppose r Rdh having any
association with r Ka, actually assist in Their meeting each other.
R C A M AT K R A- C ANDRI K
The first mischievous playful pastime is the meeting in the box.

In the second pastime, r Ka disguises Himself as Abhimanyu
to meet with r Rdh. In the third pastime, He disguises Himself
as a female doctor and goes to treat r Rdh. Finally, in the fourth
pastime, r Ka disguises Himself as a beautiful female singer in
order to meet with r Rdh.
These pastimes are alluded to in abundance in the poetry and
songs of self-realised personalities. It is said that these four pastimes
have been written for the four parts (ymas) of the night, to facilitate
a persons staying awake during the night of Ekda. Moreover,
Vaiavas of former times would taste and deliberate upon the
pastimes described in this book. They would share a variety of
transcendental moods and experience astonishment. In this way they
would become supremely blissful.
The Life History of rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura appeared in a family of
brhmaas from the Rhya community of the Nadiy district, West
Bengal. He was celebrated by the name Hari-vallabha, and had two
older brothers, Rmabhadra and Raghuntha. During his childhood
he completed his study of grammar in the village of Devagrma,
and then studied devotional scriptures at the home of his spiritual
master in aidbda village in the Muridbd district. During his
time in aidbda he wrote Bhakti-rasmta-sindu-bindu, Ujjvalanlamai-kiraa and Bhgavatmta-ka. Soon after this he
renounced household life and went to Vndvana, and there he wrote
many other books and commentaries.
After the disappearance of r Caitanya Mahprabhu and His
followers, the Six Gosvms of Vraja, the current of unalloyed devotion
(uddha-bhakti) continued to flow through the influence of three
great personalities: rnivsa crya, r Narottama hkura and r
ymnanda Prabhu. rla Vivantha Cakravart hkura is fourth
in the line of the disciplic succession from rla Narottama hkura.
rla Narottama hkura had a disciple named rla Gag-nryaa
ii
INTRODUCTION
Cakravart Mahaya who lived in Blcara Gambhil in the Muridbd

district. Gag-nryaa had a daughter named Viupriy, but he
had no sons. Therefore he adopted a devotee called Ka-caraa as
his son. This Ka-caraa was the youngest son of another disciple
of rla Narottama hkura named Rmaka Bhacrya, who
came from the brhmaa community of Vrendra. r Ka-caraas
disciple was Rdh-ramaa Cakravart, who was the spiritual master
of rla Vivantha Cakravart hkura.
rla Vivantha Cakravart hkura has written the following
verse in Srrtha-darin, his commentary on rmad-Bhgavatam,
at the beginning of the five chapters describing r Kas rsa
dance (rsa-pacdhyya):
r-rma-ka-gag-caran natv gurn uru-premna
rla-narottama-ntha-r-gaurga-prabhu naumi
In this verse the name r Rma refers to rla Vivantha
Cakravart hkuras spiritual master, r Rdh-ramaa; Ka
refers to his grand spiritual master (parama-gurudeva), r Kacaraa; Gag-caraa refers to his great grand spiritual master
(partpara-gurudeva), r Gag-caraa; Narottama refers to his
great-great grand spiritual master (parama-partpara-gurudeva),
rla Narottama hkura; and the word ntha refers to rla
Narottama hkuras spiritual master, r Lokantha Gosvm. In
this way he is offering obeisances to his disciplic succession (guruparampar) up to rman Mahprabhu.
Once, an estranged disciple of Hemalat hkur named Rpa
Kavirja concocted his own doctrine, which opposed Gauya
Vaiava conclusions. He taught that only those in the renounced
order could act as crya; householders could never do so. Rpa
Kavirja disregarded the devotional path of regulation (vidhimrga), and propagated a doctrine of spontaneous attraction (rgamrga) in a way that was undisciplined and disorderly. His new
doctrine stated that one could abandon the practices of hearing
(ravaa) and chanting (krtana), and practise rganuga-bhakti by
remembrance (smaraa) alone. Hemalat hkur, the daughter
iii
of rnivsa crya, was extremely learned and a great Vaiav,

and she ensured that Rpa Kavirja was expelled from the Gauya
Vaiava community. Since then the Gauya Vaiavas have known
him as an atib [a person from one of the eleven unauthorized,
sahajiy communities that concoct their own method of devotional
service].
Fortunately, rla Vivantha Cakravart hkura was present
at that time, and he refuted Rpa Kavirjas false conclusions in
his Srrtha-darin commentary on rmad-Bhgavatams Third
Canto. The householder disciples in the disciplic succession of
r Nitynanda Prabhus son, Vrabhadra, and those who are the
descendants of the rejected sons of r Advaita crya award and
accept the title of Gosvm. Such action is completely improper
according to the line of cryas. Rpa Kavirjas conclusion was
false. rla Vivantha Cakravart hkura proved that a qualified
householder descendant of an crya may act as an crya. He
also proved that it is unlawful and contrary to the statements of the
scriptures for unfit descendants of crya families to adopt the title
Gosvm out of greed for disciples and wealth. Although he acted
as crya, he personally never used the title Gosvm with his
name. He did this just to instruct the foolish and unfit descendants of
crya families of modern times.
In his old age, rla Vivantha Cakravart hkura spent most
of his time in a semi-conscious or internal state, deeply absorbed
in bhajana. During that time, a debate broke out in Jaipur between
the Gauya Vaiavas and Vaiavas who supported the doctrine of
svakyvda, or wedded love in the Lords pastimes.
The Vaiavas of the antagonistic camp had led King Jaya Singh II
of Jaipur to believe that the worship of rmat Rdhik along with
r Govindadeva is not supported by the scriptures. Their contention
was that rmat Rdhiks name is not mentioned anywhere in
rmad-Bhgavatam or the Viu Pura, and that She was never
married to r Ka according to Vedic ritual. Another objection
was that Gauya Vaiavas did not belong to a recognised line of
disciplic succession (sampradya).
iv
INTRODUCTION
Since time immemorial there have been four Vaiava sampradyas:

the r sampradya, the Brahma sampradya, the Rudra sampradya
and the Sanaka (Kumra) sampradya. In the age of Kali, the
principal cryas of these four sampradyas are respectively r
Rmnuja, r Madhva, r Viusvm and r Nimbditya. The
Gauya Vaiavas were thought to be outside these four sampradyas
and were not accepted as having a pure lineage. In particular, the
Gauya Vaiavas were not accepted as a bona fide line of Vaiava
disciplic succession because they did not have their own commentary
on the Brahma-stra [also known as the Vednta-stra].
Mahrja Jaya Singh knew that the prominent Gauya Vaiava
cryas of Vndvana were followers of rla Rpa Gosvm, so
he summoned them to Jaipur to take up the challenge with the
Vaiavas from the line of r Rmnuja. rla Cakravart hkura was
quite aged and he was fully absorbed in the transcendental bliss of
bhajana. He therefore sent his student rla Baladeva Vidybhaa
to address the assembly in Jaipur. r Baladeva Vidybhaa was the
greatest among the exalted teachers of Vednta and therefore known
as the Gauya Vaiava vedntcrya mah-mahopdhyya. He
was also the crown of the assembly of learned scholars (paitakula-mukua). He was accompanied by rla Cakravart hkuras
disciple r Kadeva.
The caste gosvms had completely forgotten their connection
with the Madhva sampradya. Furthermore they were disrespectful
of the viewpoint of the Gauya Vaiavas Vednta and created a
great disturbance for the true Gauya Vaiavas. rla Baladeva
Vidybhaa used irrefutable logic and powerful scriptural evidence
to prove that the Gauya sampradya is a pure Vaiava sampradya
coming in the line of Madhva. This sampradya is called the r
Brahma-Madhva-Gauya-Vaiava sampradya. rla Jva Gosvm,
rla Kavi Karapra and other previous cryas accepted this fact.
The Gauya Vaiavas accept rmad-Bhgavatam as the genuine
commentary on the Vednta-stra. For this reason no separate
commentary for Vednta-stra had been written in the Gauya
Vaiava sampradya.
v
The name of rmat Rdhik, the personification of the pleasuregiving potency (hldin-akti) and the eternal beloved of r Ka,
is mentioned in various Puras. Throughout rmad-Bhgavatam,
specifically in the Tenth Canto in connection with the description
of the Lords Vndvana pastimes, rmat Rdhik is referred to in a
way that is highly concealed and indirect. Only rasika and bhvuka
devotees, who are conversant with the conclusions of the scriptures,
can understand this confidential mystery.
In the learned assembly in Jaipur, rla Baladeva Vidybhaa
refuted all the arguments and doubts of the opposing party, who
were silenced by his presentation. He solidly established the
position of the Gauya Vaiavas as following in the line of disciplic
succession descending from Madhva. Nonetheless, the contesting
party did not accept the Gauya Vaiava sampradya as being a
pure line of Vaiava disciplic succession because the latter did not
have a commentary on Vednta-stra. rla Baladeva Vidybhaa
then and there composed the famous Gauya commentary on the
Vednta-stra named r Govinda-bhya. Once again the worship
of r Rdh-Govinda began in the temple of r Govindadeva, and
the validity of the r Brahma-Madhva-Gauya sampradya was
accepted.
It was only on the authority of rla Vivantha Cakravart hkura
that r Baladeva Vidybhaa was able to write the r Govindabhya and prove the connection of the Gauya Vaiavas with the
Madhva sampradya. There should be no doubt in this regard. This
accomplishment of rla Vivantha Cakravart hkura, performed
on behalf of the sampradya, will be recorded in golden letters in
the history of Gauya Vaiavism.
In his Mantrrtha-dpik, rla Vivantha Cakravart hkura
describes a special event. Once, while reading r Caitanyacaritmta, he came upon a verse (Madhya-ll 21.125) describing
the meaning of the kma-gyatr-mantra.
vi
INTRODUCTION
kma-gyatr-mantra-rpa,
haya kera svarpa,
srdha-cabbia akara tra haya
se akara candra haya,
ke kari udaya,
trijagat kail kmamaya
The kma-gyatr is identical with r Ka. In this king of
mantras there are twenty-four-and-a-half syllables, and each
syllable is a full moon. This aggregate of moons has caused the
moon of r Ka to rise and fill the three worlds with prema.
This verse proves that the kma-gyatr is composed by twentyfour-and-a-half syllables. Despite much deliberation, however, rla
Vivantha Cakravart hkura could not ascertain which syllable
in the kma-gyatr was considered a half-syllable. He carefully
scrutinised grammar books, the Puras, the Tantra, the scriptures
dealing with drama (nya) and rhetoric (alakra), and other
scriptures, but found no mention of any half-syllable. He found that
all these scriptures only mention the vowels and consonants that
make up the fifty letters of the alphabet; nowhere did he find any
evidence for a half-syllable.
In r Harinmmta-vykaraa, the grammar system composed
by r Jva Gosvm, he found mention of only fifty letters in the
section dealing with the names of the various groups of vowels and
consonants (sajpda). He also studied the arrangement of letters
(mtk) in the Mtknysa and other books, but still found no
mention anywhere of a half-syllable. Furthermore, in the Rdhiksahasra-nma-stotra found in the Bhan-nradya Pura, one of
the names of Vndvanevar rmat Rdhik is given as Pacadvara-rpi, one whose form is composed of fifty syllables.
Seeing this, rla Vivantha Cakravart hkuras doubt only
increased. He began to consider whether rla Kadsa Kavirja
Gosvm might have made a mistake while writing. This was not
possible, because rla Kavirja is omniscient and thus completely
devoid of the material defects of mistakes, illusion and so forth. If the
vii
fragmented letter t (the final letter of the kma-gyatr) is taken

as a half-syllable, then rla Kadsa Kavirja Gosvm would
be guilty of the fault of disorder, for he has given the following
description in r Caitanya-caritmta (Madhya-ll 21.1268):
sakhi he! ka-mukhadvija-rja-rja
ka-vapu-sihsane,
vasi rjya-sane,
kare sage candrera samja
dui gaa sucikkaa,
jini mai-sudarpaa,
sei dui pra-candra jni
lale aam-indu,
thte candana-bindu,
sei eka pra-candra mni
kara-nakha-cndera ha,
va-upara kare na,
tra gta muralra tna
pada-nakha-candra-gaa,
tale kare nartana,
npurera dhvani yra gna
In these lines, rla Kadsa Kavirja Gosvm has described r
Kas face as being the first full moon. His two cheeks are the next
two full moons and the dot of sandalwood on the upper portion
of His forehead is the fourth full moon. The region of His forehead
below that dot of sandalwood is the moon of the eighth day (aam),
in other words, a half-moon. According to this description, the fifth
syllable is a half-syllable. If the fragmented t, which is the final
letter of the mantra, is taken as a half-syllable, then the fifth syllable
could not be a half-syllable.
rla Vivantha Cakravart hkura was in a great dilemma
because of not being able to decipher the half-syllable. He concluded
that if the syllables of the mantra would not reveal themselves, then
it would also not be possible for the worshipable deity of the mantra
to reveal himself. He therefore decided that, since he could not
obtain the audience of the worshipable deity of the mantra, it would
be better to die. Thinking thus, he went to the bank of Rdh-kua
at night with the intention of giving up his body.
viii
INTRODUCTION
After the second period (prahara) of the night had passed,

he began to doze off when suddenly the daughter of Vabhnu
Mahrja, rmat Rdhik, appeared to him. She very affectionately
said, O Vivantha, O Hari-vallabha, do not lament! Whatever rla
Kadsa Kavirja has written is the absolute truth. By My grace,
he knows all the inner sentiments of My heart. Do not maintain any
doubt about his statements. The kma-gyatr is a mantra to worship
Me and My dearly beloved. We are revealed to the devotees by the
syllables of this mantra. No one can know us without My kindness.
The half-syllable is described in the book Vargama-bhsvat. It was
after consulting this book that r Kadsa Kavirja determined the
actual identity of the kma-gyatr. You should examine this book
and then broadcast its meaning for the benefit of faithful persons.
After hearing this instruction from Vabhnu-nandin rmat
Rdhik Herself, rla Vivantha Cakravart hkura arose. Calling
out, O Rdh, O Rdh! he began to cry in great lamentation. When
he regained his composure, he set himself to carrying out Her order.
According to rmat Rdhiks indication, the letter ya that
precedes the letter vi in the mantra is considered a half-syllable.
Apart from this, all other syllables are full syllables, or full moons.
By rmat Rdhiks mercy, rla Vivantha Cakravart hkura
became acquainted with the meaning of the mantra. He obtained
the direct audience of his worshipable deity, and in his internal
perfected spiritual body (siddha-deha), he was able to participate in
the Lords eternal pastimes as His associate. After this, he established
the deity of r Gokulnanda on the bank of Rdh-kua. While
residing there, he experienced the sweetness of the eternal pastimes
of r Vndvana. It was at this time that he wrote his Sukhavarttin
commentary on rla Kavi Karapras nanda-vndvana-camp.
He stated there:
rdh-parastra-kura-vartina
prptavya-vndvana-cakravartina
nanda-camp-vivti-pravartina
snto-gatir me sumah-nivartina
ix
I, Cakravart, completely leaving aside everything else, desire
to attain r Vndvana. Residing in a simple hut on the bank
of r Rdh-kua, which is the topmost place of pastimes
for r Rdh, I am now writing this commentary on nandavndvana-camp.
In his old age, rla Vivantha Cakravart hkura spent most

of his time in a fully internal state or in a semi-conscious state,
deeply absorbed in bhajana. His principal disciple r Baladeva
Vidybhaa, took over the responsibility of teaching the scriptures
in his place.
Re-establishing the doctrine of parakyvda

Because of a slight decline in the influence of the Six Gosvms in
rdhma Vndvana, a controversy arose regarding the doctrines of
wedded love (svakyvda) and paramour love (parakyvda) in the
Lords pastimes. To dispel the misconceptions regarding svakyvda,
rla Vivantha Cakravart hkura wrote two books, Rga-vartmacandrik and Gop-premmta, which are both filled with all the
conclusions of the scriptures. Thereafter, in his nanda-candrik
commentary on the laghutvam atra verse of Ujjvala-nlamai
(1.21), he soundly refuted the theory of svakyvda with scriptural
evidence and irrefutable arguments, and established the conception
of paraky. Further, in his Srrtha-darin commentary on rmadBhgavatam, he gave strong support to paraky-bhva.
At the time of rla Vivantha Cakravart hkura there were
some scholars who opposed his conclusions regarding worship
in the mood of paraky, but he defeated them with his deep
scholarship and irrefutable logic. On account of this, these envious
scholars resolved to kill him. rla Vivantha Cakravart hkura
used to circumambulate r Vndvana every day in the very early
morning, and they made a plan to kill him at that time in some
dense, dark grove. When he was approaching the spot where his
adversaries desired to kill him, he suddenly disappeared. In his
x
INTRODUCTION
place, they saw a beautiful young girl of Vraja picking flowers with
some of her friends.
The scholars asked the girl, Dear child, just a moment ago a
great devotee was coming this way. Did you see where he went?
The girl replied that she had seen him, but that she did not know
where he had gone. Her astonishing beauty, sidelong glancing, gentle
smiling and graceful manner captivated and melted the hearts of the
scholars, and all the impurities in their minds were vanquished. They
asked her who she was, and she said, I am a maidservant of rmat
Rdhik. She is presently at Her in-laws house at Yvaa. She sent me
here to pick flowers. So saying the girl disappeared, and in her place
the scholars saw rla Vivantha Cakravart hkura once again.
They then fell at his feet and prayed for forgiveness, and he forgave
them all. There are many such astonishing events in the life of r
Cakravart hkura.
In this way he refuted the theory of svakyvda and established
the truth of pure paraky, an achievement which is very important
for the Gauya Vaiavas.
rla Vivantha Cakravart hkura not only protected the integrity
of the r Gauya Vaiava dharma, but he also re-established its
influence in r Vndvana. Anyone who evaluates this accomplishment
of his will be struck with wonder by his uncommon genius. The
Gauya Vaiava cryas have composed the following verse in
praise of his extraordinary work:
vivasya ntha-rupo sau
bhakti-vartma-pradarant
bhakta-cakre vartitatvt
cakravarty khyaybhavat
Because he indicates the path of bhakti, he is known by the name
Vivantha, the lord of the universe, and because he always remains
in the assembly (cakra) of pure devotees, he is known by the name
Cakravart (the person round whom the circle or assembly turns).
Therefore, his name is Vivantha Cakravart.
xi
In 1754, on the fifth day of the light phase of the moon of

the month of Mgha ( JanuaryFebruary), when rla Vivantha
Cakravart hkura was about a hundred years old, he left this
material world in Vndvana while deeply absorbed in internal
consciousness. Today his samdhi can be found next to the temple
of r Rdh-Gokulnanda in rdhma Vndvana.
Following in the footsteps of rla Rpa Gosvm, rla Vivantha
Cakravart hkura composed abundant transcendental literatures
on bhakti and thus established in this world rman Mahprabhus
innermost hearts desire. He also refuted various faulty conclusions
opposed to the genuine following of r Rpa Gosvm (rpnuga).
He is thus revered in the Gauya Vaiava society as an illustrious
crya and as an authoritative mahjana (self-realised soul). He
is renowned as a great transcendental philosopher and poet, and a
rasika devotee. A Vaiava poet named Ka dsa has written the
following lines at the conclusion of his translation of rla Cakravart
hkuras Mdhurya-kdambin:
mdhurya-kdambin-grantha jagata kaila dhanya
cakravart-mukhe vakt pani r-ka-caitanya
keha kahena-cakravart r-rpera avatra
kahina ye tattva sarala karite pracra
ohe gua-nidhi r-vivantha cakravart
ki jniva tomra gua mui mha-mati
rla Vivantha Cakravart hkura has benedicted the whole
world by writing Mdhurya-kdambin. In reality, r Ka
Caitanya Mahprabhu is the speaker of this book through
the mouth of rla Cakravart hkura. Some say that rla
Cakravart hkura is an incarnation of rla Rpa Gosvm.
He is expert in the art of describing extremely complex truths
in a way that is easy to understand. O ocean of mercy, rla
Vivantha Cakravart hkura! I am a very foolish person.
Kindly reveal the mystery of your transcendental qualities in my
heart. This is my prayer at your lotus feet.
xii
INTRODUCTION
Very few Gauya Vaiava cryas wrote as many books as rla

Cakravart hkura. Even today, the following proverb regarding
three of his books is quoted in the general Vaiava community:
kiraa-bindu-ka, ei tina niya vaisnava-pan the Vaiavas
take these three books Ujjvala-nlamai-kiraa, Bhakti-rasmtasindhu-bindu and Bhgavatmta-ka as their wealth.
Below is a list of his books, commentaries and prayers, which are
a storehouse of incomparable wealth of Gauya Vaiava devotional
literature:
(1) Vraja-rti-cintmai
(2) r Camatkra-candrik
(3) r Prema-samputa (Khaa-kvyam)
(4) Gtval
(5) Subodhin (commentary on Alakra-kaustubha)
(6) nanda-candrik (commentary on Ujjvala-nlamai)
(7) Commmentary on r Gopla-tpan
(8) Stavmta-lahar, which includes:
(a) r Guru-tattvakam
(b) Mantra-dt-guroraakam
(c) Parma-guroraakam
(d) Partpara-guroraakam
(e) Parama-partpara-guroraakam
(f) r Lokanthakam
(g) r acnandanakam
(h) r Svarpa-caritmtam
(i) r Svapna-vilsmtam
(j) r Gopladevakam
(k) r Madana-mohanakam
(l) r Govindakam
(m) r Gopinthakam
(n) r Gokulnandakam
(o) Svaya-bhagavattakam
(p) r Rdh-kuakam
(q) Jaganmohanakam
(r) Anurgavall
xiii
(s) r Vnddevyakam
(t) r Rdhik-dhynmtam
(u) r Rpa-cintmai
(v) r Nandvarakam
(x) r Vndvanakam
(y) r Govardhanakam
(z) r Sankalpa-kalpa-druma
(aa) r Nikuja-keli-virudval (Virutkvya)
(bb) Surata-kathmtam (ryaatakam)
(cc) r yma-kuakam
(9) r Ka-bhvanmtam Mahkvyam
(10) r Bhgavatmta-ka
(11) r Ujjvala-nlamai-kiraa
(12) r Bhakti-rasmta-sindhu-bindu
(13) Raga-vartma-candrik
(14) Aivarya-kdambin (unavailable)
(15) r Mdhurya-kdambin
(16) commentary on r Bhakti-rasmta-sindhu
(17) commentary on r nanda-vndvana-camp
(18) commentary on Dna-keli-kaumud
(19) commentary on r Lalita-mdhava-naka
(20) commentary on r Caitanya-caritmta (incomplete)
(21) commentary on Brahma-sahit
(22) Srrtha-vari commentary on rmad Bhagavad-gt
(23) Srrtha-darin commentary on rmad-Bhgavatam
My most revered r Gurudeva, crya-kear aottara-ata r
rmad Bhakti Prajna Keava Gosvm Mahrja, is the guardian
of the r Gauya sampradya and the founder crya of the r
Gauya Vednta Samiti and of the Gauya mahas established
under its auspices. Aside from publishing his own books, he
republished the books of rla Bhaktivinoda hkura and other
previous cryas in the Bengali language. Today, by his heartfelt
desire, enthusiastic blessings and causeless mercy, books such as the
following have been printed in Hindi, the national language of India:
xiv
INTRODUCTION
Jaiva-dharma, r Caitanya-ikmta, r Caitanya Mahprabhuk

ik, r ikaka, Bhakti-rasmta-sindu-bindu, Ujjvala-nlamaikiraa, Bhgavatmta-ka, r Gta-govinda, Bhajana-rahasya,
Gauya-gti-guccha, rmad Bhagavad-gt, r Veu-gta, Bhaktitattva-viveka, Vaiava-siddhnta-ml, r Brahma-sahit, Rgavartma-candrik, r Bhad-bhgavatmtam, Gauya-kahahra
and r Prema-samputa. Gradually, other books are being published
as well.
rla Vivantha Cakravart hkura composed this book originally in
Sanskrit, and many editions have been published in Bengali. Among
these, the one translated and edited by r Hari-bhakta dsa of
rdhma Vndvana is particularly full of transcendental moods, and
the language in which it is written is easy to understand. This Hindi
translation is based on r Hari-bhakta dsas edition.
I have full faith that rasika and bhvuka sdhakas, who are eager
for vraja-rasa rgnug bhakti, will have great veneration for this
book. Faithful persons who study this book will be able to enter the
prema-dharma of r Caitanya Mahprabhu.
May my most worshipable rla Gurupdapadma, who is the
embodiment of the Supreme Lords compassion, shower upon me
abundant mercy by which I can attain ever-increasing qualification to
serve his innermost desire. This is my humble prayer at his lotus feet,
which can bestow prema.
Due to the speed of the production of this first edition there are
naturally bound to be some insignificant faults, therefore we ask
the faithful readers to please inform us of such mistakes so we can
correct following editions.
An aspirant for a particle of mercy from r Hari, Guru and
Vaiavas,
humble and insignificant,
Tridaibhiku r Bhaktivednta Nryaa
r Mokad Ekda tithi
11th December, 2005
xv
Acknowledgements
TRANSLATION: nti ds
TRANSLATION CONSULTATION:
rpad B. V. Mdhava Mahrja,

ymasundara dsa, rmat Um
Dd and Prim ds
TYPING: Karu ds and Larli ds
EDITING:
rpad B. V. Nemi Mahrja,

Vaijayant-ml ds and
Viu-priy ds
EDITING INPUT: rpad B. V. Vaikhnas Mahrja,
Majr ds, Sundara-gopla dsa
and ymar ds
SANSKRIT PROOFREADING:
rpad B. V. Bhgavat Mahrja

ENGLISH PROOFREADING:
Janak ds, Ka-priy ds and Larli ds

HINDI TRANSLATION FIDELITY CHECK:
rpad B. V. Dmodara Mahrja

and Mukunda-datta dsa
LAYOUT AND COVER DESIGN:
Ka-kruya dsa
FRONT COVER ARTWORK: ymar ds
IN VARIOUS WAYS THE FOLLOWING DEVOTEES GAVE THEIR
GENEROUS ASSISTANCE TO THE PRODUCTION OF THIS BOOK:
Anit ds, Brajantha dsa, Knt ds,

Ka-priy ds and Prema-vilsa dsa
xvi
o viupda r rmad
Bhaktivednta Nrya a Mahrja
nitya-ll-pravia o viupda r rmad
Bhaktivednta Svm Mahrja
nitya-ll-pravia o viupda r rmad
Bhakti Praj na Keava Gosvm Mahrja
r r ka-caitanya-candrya nama
Ma galcaraam
(Auspicious Invocation)
yat-kruya uci-rasa-camatkra-vr nidhs tn

nbhyo rdh-girivara-bhto sparayet tarayen na
tem eka patam acirl labdhum ki-dnai
so vyn mtyor daana-vitate ka-caitanya-rpa
r Ka Caitanya Mahprabhu is the Supreme Lord

Himself. May His merciful glance protect us from
offences, which are like a row of deadly fangs, and may
He bestow upon us the hope to attain a drop of the
astonishing ocean of ujjvala-rasa (divine amorous mellow).
By r Caitanaya Mahprabhus mercy, human beings can
touch the amazing and endless ocean of unnata-ujjvalarasa, the most elevated mellow of r Rdh-Girivaradhrs
amorous pastimes, and also by His grace they acquire a
thirst to taste this rasa. Just as one who is parched with thirst
anxiously hankers to drink water, so one who has attained
the mercy of r Caitanaya Mahprabhu is anxious to hear
and narrate those pastimes that are full of r Rdh-Kas
unnata-ujjvala-rasa.
xxi
The Meeting in the Box

K The First Mischievous Playful Pastime k
mt prta kim iha kurue nahyate peikeya

yatnd asy kim iha nihita ki tavnena sno!
jtavyena prayi-sakhibhi khela gehd bahis tva
jijs me bhavati mahit brhi no cen na ymi (1)
arly one morning, r Yaod, the queen of Vraja, was busy

arranging clothes and various ornaments in a box. At that
time, r Ka came and asked her, Mother, what are you doing so
early in the morning?
My dear son, replied Yaod, I am packing a box.
And what is it that you are so carefully putting in this box? He
asked.
You dont need to know that, she told Him. Go outside and
play with Your dear friends.
But mother, r Ka insisted, I really want to know. Please
tell Me! I will not go out until you do so. (1)
asy candana-candra-pakaja-raja-kasturik-kukumdyagnm anulepanrtham atha tan nepathya-hetos tath
kc-kuala-kakady-anupama vaiduryya-muktharidratndy-ambara-jtam apy atimahn arghya kramd varttate (2)
My dear son, explained Yaod, in this box I am placing

sandalwood, camphor, lotus-pollen, musk and kumkuma to apply
to the limbs. I am also packing ornate belts, earrings, bracelets and
unparallelled jewelled ornaments of lazuli, pearls, emeralds and
other precious gems; and fine, valuable garments. (2)
atreda nidadhsi ki mama kte rmasya v nandana!
brmas tvm avadhehi y tu bhavato hetu kt peik
s ny to pi bhaty anarghya-mai-bhg eva balasypar
tat kasmicana te janany urur iyn sneho yato ysyati (3)
Mother, is everything in this box for Me, asked r Ka, or is

it for My brother Balarma?
Listen, my son, and I will tell You. There is another box of even
more exquisite garments and precious ornaments for You. That box
is much bigger than this one, and I have prepared a similar box for
Balarma as well.
But Mother, if you are not preparing this box for My elder
brother or for Me, who is it for? Who else is the object of your love
and affection? (3)
asmat-puya-tapa phalena vidhin datto si mahya yath
mat-prvana-hetave vraja-purlakra sno tath
kany kcid ihsti man-nayanayo karpra-vartti par
tasy ambara-maandi-dhtaye seya kt peik (4)
O son, O ornament of Vraja! said r Yaod, You are the

protector of our lives. Providence has kindly bestowed You upon
us as the result of some virtue of ours, or some austerities that we
have performed. In the same way, here in Gokula lives a young girl
who is our very life. She is like an incomparable camphor ointment
that soothes our distressed and burning eyes. It is for Her that I am
preparing this box by filling it with clothing and ornaments. (4)
k sau kasya kutastar janani! v tasym atisnihyasi
kv ste tad vada sarvam eva u bho y me sakh krttid
tasy kuki-khaner anarghyam atula mikyam etat svabhvcbhir vabhnum ujjvalayate mrtta tadya tapa (5)
Mother, who is this young girl? Whose daughter is She? Where

does She live? Why are you showering so much love and affection
upon Her? Please tell Me everything!
TH E F I R S T M I S C H I E V O U S P L A Y F U L PA S T I M E
Listen, my son, I have a friend named Krtid, and it was from

her womb that this priceless and unequalled jewel of young girls
manifested. This young girls father is Vabhnu Mahrja, the
King of the cowherds, and She is truly the personified result of the
austerities he has performed. Her effulgence illuminates even the
sun [bhnu] in the hottest summer month of Jeha [which according
to the Vedic calendar comes in the astrological sign of Taurus, or the
bull (va)]. This girl thus manifests Her fathers fame everywhere. (5)
saundaryi sulat guru-kule bhaktis trap-lit
sralya vinayitvam ity adhidhara ye brahma-s gu
te yatraiva mahatvam pur atha me snehas tu naisargika
s rdhety atha gtram utpulakita ko ukenpy dht (6)
Dear child, Lord Brahm has created numerous elevated feminine

qualities in this world, including extreme beauty, sweetness in nature,
devotion to elders, shyness, simplicity and humility. Usually, a person
becomes great upon attaining such noble qualities; but these qualities
have themselves attained greatness by taking shelter of this young
girl. This is the amazing truth, and it is why I have a natural affection
for Her. Her name is Rdh.
When r Yaod glorified r Rdhs qualities and then spoke
Her name, r Kas immeasurable delight caused the hairs of His
body to stand on end, but He managed to conceal these symptoms of
ecstasy with His cloth. (6)
s patyu sadane sti samprati pati csy ihaivgato
gohendrea sama svagaihika-kti-vysaga-hetor bahi
ste sasadi yarhi vkitum aya mm eyati prtito
vakymy enam im vahan nija-gha t prpayan ysyti (7)
r Yaod continued: This young bride is married to Abhimanyu.

At the moment She is in Her husbands house, but Abhimanyu
himself is here. He is just outside in the assembly hall, seeking
advice about household affairs from r Nandarya, the King of the
pasturing lands. When he enters the inner chambers to greet me, I
will say affectionately, Abhimanyu, take this box home and present it
to Rdh. (7)
atrntare nikaam gatay lavagavally druta nija-gade u goha-rji!
hta-prvam iha yat tad ida suvarakra-dvaya kalaya ragaa-agakhyam (8)
At that moment, the maidservant Lavagalat hurriedly entered

and announced to Vrajevar r Yaod: O Queen of the pasture
lands, the two goldsmiths you summoned, Ragaa and agaa,
have arrived. (8)
rutvaitad tta md uvca tato vraje
kasya kuala-kira-padgaddi
nirmpayanty acirato bahiremi yvat
tv peik naya ghntarito dhanihe (9)
r Vrajevar was happy to hear this and told Dhanih, I am

going outside to arrange for earrings, crowns, bracelets and other
ornaments to be made for Ka. I will not be long. You must keep a
close watch over this box until I return. (9)
ity uktvsy gaty subala-mukha-suht-svgatev tta-modas
tai ska mantrayitv kim api rahasi t peikm udghaaya
nikyta samasta mai-vasana-kuldy-arpayitv dhanihpau tasy praviya svayam atha sakhibhir mudraym sa t sa (10)
After Vrajevar r Yaod had gone to talk to the goldsmiths,

Subala and some of r Kas other nearest and dearest cowherd
boy friends came in. r Ka was overjoyed to see them. After some
discussion, He and His friends took the box to a lonely place. There
they opened it, took out the jewels, decorations and clothes, and
handed them all to Dhanih. Then r Ka Himself climbed into
the box and, with the help of His friends, closed the lid. (10)
dvi-tri-kaoparamata praamantam etya
tatrbhimanyum abhivkya puro yaod
pv amha u bho bhavato ghiy
heto ktdya mai-maana peikeyam (11)
Before long, r Vrajevar returned, and Abhimanyu came in and

offered his respects to her. She asked about his health and well-being,
and then said, Abhimanyu, I have prepared this box, full of jewelled
ornaments, for your wife. (11)
asym anarghya-mai-kcana-dma-vsa
kastrikdy-atimanoharam asti vastu
nnyatra vivasimi tena vahas tvam eva
gatv gha nibhtam arpaya rdhikyai (12)
This box is full of many enchanting articles, such as valuable

jewels, golden necklaces, lovely clothes and musk. You must take it
home, and personally present it to r Rdhik in a private place. I do
not trust anyone to do this except you. (12)
sandeavyam ida mad-aki-sukhade r-krttid-krttide
rdhe preita-peikntara-gatentyujjvala jyoti
tvad-gtrocita-maanena nitar tvad-vallabhena sphua
tva gravat sad bhava cirajveti saubhgyata (13)
You should also give Her this message from me: O Madakisukhad (You who give happiness to my eyes), O Krtid-krtid
(You who magnify the fame of Your mother Krtid)! O Rdh, I am
sending You this most effulgent box, which contains ornamentation
[r ymasundara] that is very dear to You. This ornamentation is
befitting Your body. May You always be thus decorated1 [in other
words, immersed in ujjvala-rasa ]. May You attain great fortune and
live forever. (13)
1 The word used here is gravat , which can mean both being
decorated and engaged in amorous love.
rutvaitat tvarita vrajevar! yathaivj taveti bruvan
dhtv mrdhai peik sva-bhavana prty bhimanyur yad
gantu prakramate sma tarhy abhisaran kas tam ruhya tadbhry hanta! nija-priy smitam adht sva kautukbdhau kiran (14)
O Queen of Vraja, I will carry out your order implicitly, replied

Abhimanyu. He immediately lifted the box on to his head, and full of
bliss, set off for home.
Mounted upon Abhimanyus head, r Ka drowned in an ocean
of mischievous playfulness. He laughed softly and sweetly to Himself
as He was carried off to meet His beloved r Rdhik Abhimanyus
own wife. (14)
gopa so pi mud hdha tad aha dhanya ktrtho smi yan
majntar ihsti kcana-mai-rr mahdurlabha
bhrd eva maynumyata ita krmi koir gav
yad govardhana-mallavan mama ghe lakmr bhavitr par (15)
The gopa Abhimanyu thought, Today I am blessed and successful!

From the weight of this box, I can tell it must be filled with extremely
rare jewels. I will use them to buy thousands of cows, and then I will
become as wealthy as Govardhana Malla. Our home will become the
very residence of Lakm, the supreme Goddess of Fortune herself. (15)
gohdha-purd vrajan sva-nlaybhysvadhi-sthnam
apy rohat pulakollasat-tanur atiprti-plutki-dvaya
tdg bhra-ir api kaam api glni sa naivnvabht
prnanda-ghana vahan katham aho jntu vartma-ramam (16)
Thinking in this way, Abhimanyu started his journey from Nandagrma, the abode of r Nanda Mahrja, the King of the pasturing
grounds. He walked home in total ecstasy. His whole body was filled
with happiness, and tears flowed from his eyes due to great bliss.
Although he was carrying such a heavy load upon his head, he felt
no more fatigue than if he had lifted it for only an instant. Who for a
moment would feel the burden of carrying an object that is brimming
with such entire delight? (16)
6
gatv pura sva-janan jailm uvca
mta! ubha-kaata eva ghd agaccham
paydya kcana-ma-vasandi-pr
labdh tibhgya-bharata kila peikeyam (17)
As soon as Abhimanyu arrived home, he told his mother, Jail,

Mother, today I must have left home at an auspicious moment. Just
see! By some good fortune I have received this box of gold, jewels
and other valuables. (17)
datv svaya vrajapayaiva tava snuyai
gra-hetava ihpratima-prasdam
kurvay sapadi t pratipdyam eka
proce ca tat kalaya spi otv adre (18)
Out of her incomparable kindness, r Vrajevar herself has sent

this gift, solely to decorate your daughter-in-law. She also composed
a verse and told me, Please listen to this verse, and then recite it to
r Rdh. (18)
sandeavyam ida mad-aki-sukhade r-krttid-krttide
rdhe preita-peikntara-gatentyujjvala-jyoti
tvad-gtrocita-maanena nitar tvad-vallabhena sphua
tva gravat sad bhava cirajveti saubhgyata (19)
O You who give pleasure to my eyes! O You who increase the

fame of Your mother Krtid! O Rdh, I have sent You this box with
this most brilliantly radiant ornament. You will cherish this ornament
which will be suitable for Your body. May it perpetually decorate
You. May You attain great fortune and live forever. (19)
hdha tu jailtibhadram
abhd ida smpratam eva diy
vadhr bhaviyaty ati-suprasann
putre tra me labdh nijopakr (20)
Hearing these blessings, Jail became most pleased and thought,

By good fortune, we have attained great auspiciousness today. Our
7
daughter-in-law will be exceedingly delighted with Abhimanyu when

She receives this gift. (20)
smitv tha s spaam uvca sno!
snu tathha bhavata svas v
na prayiyaty atibhram etad
ita samutthpayitu kadpi (21)
Jail smiled somewhat, and said aloud, O son, neither your wife,
nor your sister, nor I myself can lift this heavy box. (21)
majuik tattvam ito ghtv
ayy-ghntar-vabhnu-putry
vedy nidhyaihi yathodghaaya
sem priya maanam u payet (22)
You will have to take it to Vabhnu-kumrs bedroom yourself.

She can then open it straight away and behold these most dear
ornaments and decorations. (22)
atrntare sahacarv atihariu
rdh rahasya-mala-dhr lalitm uvca
adyli! vma-kuca-dor-nayanoru-cru
ki spandate mama vadety atha s jagda (23)
manye manoharam ihsti mandra-bhjta svaya vraja-pay hy ata eva dattam
tat-prpti-rpa-ubha-scaka eva rdhe!
spando tisaubhaga-bharvadhi-hetur ea (24)
Abhimanyu delivered the box to r Rdhs bedroom and then

left. r Rdhs girlfriends began to feel incomparable joy. r Rdh,
the embodiment of purity and intelligence, inquired in confidence
from Lalit, My friend, why is it that today My left breast, left arm,
left eye and left thigh are all trembling in delight? Considering the
time and place, such auspicious signs would seem unlikely. Please
explain this to Me!
Lalit answered, r Rdh! It seems to me that an ornament made

of the most precious jewels [in other words, r Ka, who dresses in
ornaments made of jewels] is in this box, which after all, was sent by
r Vrajevar herself. My dear friend, Your left side and all Your limbs
tremble as an auspicious sign that You will attain this ornament, the
ultimate limit of all good fortune. (2324)
dvaiva man-manasi kacana bhvam e
majikaiva lalite! vitanoti bham
udghaymi tad imm adhunaiva vke
saubhgya-da kim iha bhaa-ratnam asti (25)
r Rdh replied, Oh, Lalit, merely by My seeing this box, an

indescribably mischievous playfulness is welling up and overflowing
within Me. Open it quickly, and let us see the treasure of jewelled
ornaments inside. (25)
ittha sakhu sakalsu tadotsuksu
t peikm abhita eva samsitsu
drau gatsu nibiatvam atha svaya s
dmny udasya rabhasd udaghayat tm (26)
Eager to see the secret contents of the box, r Rdhs sakhs

gathered around it. r Rdh removed all Her ornaments, and then
quickly opened the box. (26)
yvat kim etad iti t ahaheti hocur
yvad bha jahasur eva sva-hasta-tlam
yvat trap sahacar pratibodham pa
yvat pramoda-lahar-atam ullalsa (27)
yvan nirvaraam agam anaga-nakro
jagrsa yvad atisambhramam pa puim
tat-prvam eva sahas tata utthita sa
sarv kal-nidhir aho yugapac cucumba (28)
As soon as r Rdh opened the lid, Her friends began to laugh

loudly and clap their hands. Aaah! What is this? they cried. At
9
that same moment, r Rdhiks companion known as shyness

awoke and hundreds of waves of bliss rippled over Her limbs. The
crocodile-like Cupid seized Rdhiks unornamented body, and
She became perplexed due to embarrassment. Astonishingly, just
before this, He who is the abode of all arts, Kalnidhi r Ka, had
suddenly sprung out of the box and then simultaneously kissed the
face of each and every young girl. (2728)
dhanya bhaa-vastu te gha-patir dhanyo yadntavn
dhany goha-mahevar sakhi! yay snehd ida preitam
tva gravati bhaveti ca puna dhanyaiva sandea-vg
dhanya geham ida yad etya nibhta majik khelati (29)
Lalit said to r Rdh, Sakh, this decoration and clothing

is most glorious! Your husband, who delivered it, is glorious! The
house into which this box has come to perform pastimes is glorious!
Goha-mahevar r Yaod, who sent it with so much love and
affection, is glorious! And her message: O Rdh, may You always be
adorned with this decoration sent by me, is also glorious! (29)
gohe nididea te bahutara-sneht tatas te pati
varr li tad anvatva rabhasd datvaiva majikm
tva gravat bhavet ayi guru-trayy vaca-plana
gndharvve! kuru sarvatheti lalit-vytha s tatrape (30)
Lalit continued, Oh, sakhi, Gohevar r Yaod affectionately

told You, May You be beautifully adorned with this gift. Moreover,
Your husband and mother-in-law have also approved of it.
Gndharvika, You should therefore act in full obedience to the
order of these three superiors. When r Rdh heard Lalits words,
shyness overwhelmed Her. (30)
majikntar iha me bahu-ratna-bh
san svaya vraja-pay sakhi! y vitr
sarakya t kvacana dhrtta iha pravia
caur yam asti tad ida vada bho mad-rym (31)
10
r Rdh replied, My friend, r Vrajevar must certainly have put

a collection of jewelled ornaments for Me in this box. But a cunning
thief has stolen them and hidden them somewhere, and then He has
crawled into the box Himself! Quickly go and tell My mother-in-law
what has happened! (31)
rdhbhisrinn abhimanyu-vhana!
kiti sat-nyatam cikro!
prayaccha ratnbharani ghra
no ced ihrym aham naymi (32)
Lalit said to r Ka, O You, who desire to meet r Rdh! O

You who used Abhimanyu as Your carrier! By riding on Abhimanyus
head with the desire to meet his own wife, Rdh, You have revealed
Your eagerness to rid the earth of all chaste women. Give back all the
jewelled ornaments quickly, otherwise I will call the noble Jail! (32)
dhrtt sakh te lalite! svaktye
dakvahitthm adhun lalambe
mm nayat preya pati bald y
majiknta kutukd vasantam (33)
Listen, Lalit, replied r Ka, this friend of yours, r Rdh,

is cunning and skilled in getting Her own way. I got into this box
merely out of curiosity, and then She sent Her husband to bring Me
here by force. Now She is concealing this truth from all of you. (33)
majy saurabha vka tasy
vastdasya prpayas t dhanihm
tatra prty prvia sva sugandhkarttu daivd nayan m patis te (34)
r Ka then turned to r Rdhik and said, Oh, Rdh, I

removed everything from the box and gave it to Dhanih so that
she could affectionately send it to You. Then I climbed into the
box only to savour its fragrance and to make My own body just as
aromatic. Just at that moment, Your husband came unexpectedly and
brought the box here with Me inside! (34)
11
nyya sakhyo nau kurudhva yad asy
doa syc ced astu day mameyam
no ced yumad-dor-bhujgogra-pair
baddha sthsymy atratms tri-rtram (35)
Then Ka said to the young girls, Sakhs, please judge this case
and give your verdict. If r Rdhik is at fault, I will punish Her.
However, if it is I who am at fault, then I will spend three distressing
nights here, bound in the fierce noose of your snake-like arms. (35)
yasyaiva vibhavena tan-nava-yuva-dvandva sphurad yauvana
sakhyly-aki-cakorik ara-tati kmoras svdanm
dhyna bhakta-tati sad kavi-kula svy vicitr gira
krtti km bhuvaneu sdhu saphal-cakre numas tat-param (36)
We offer our obeisances to that eternally youthful couple of Vraja,

r Rdh-Ka, who are constantly absorbed in playful pastimes.
Through Their majestic influence, the sakhs have completely fulfilled
the desire of their cakora bird-like eyes; Cupid has made his arrows
fully successful; the devotees have made their meditation completely
fruitful; rasa has made enjoyment complete; the poets have made
their amazing verses successful; and the fame and glory of this
earthly Vndvana has been broadcast throughout the fourteen
worlds. (36)
12
The Meeting of r K a
Disguised as Abhimanyu
K The Second Mischievous Playful Pastime k
prta pataga-tanay manay padavy

snnya yti kim iya vabhnu-putr
ity kulaiva kuil vraja-rja-vema
ka vilokitum agn miato timand (1)
nce, r Rdh, the young daughter of Vabhnu Mahrja,

took a vow to regularly bathe in the Yamun River early in
the morning. This filled the less intelligent Kuil with suspicion
because it was the month of Mgha (JanuaryFebruary), which is
the coldest part of the winter.
One morning, when r Rdh had left for the river, Kuil
became curious to know what She was really doing. Kuil made
an excuse to go to the house of Nanda Mahrja, the King of Vraja,
as she was eager to find out if r Rdh had actually taken the path
that led to the Yamun, and to know whether r Ka was at home
or not. She was also eager at heart to see Ka. Thus Kuil set out
for the residence of Vrajas king. (1)
sntu sa cpi nijamtur anujayaiva
tad ymuna taam agditi samvidn
gantu tadya pada-lakmadi aicchad e
tatraiva yatra sa tay suvillasti (2)
Kuil learned from some servants there that r Kas mother,

Yaod, had sent Him to bathe in the river. Her suspicion redoubled
and she set off, tracking His unique footprints to the riverside. Kuil
wanted to go to the place where r Ka was enjoying beautiful
pastimes with r Rdh. (2)
atrntare sahacar tulas praviya
kuja vilokya lalitdi-sakh-sametm
rdh priyea saha hsa-vils-lllvaya-majjita-hda mumude vadac ca (3)
Tulas, one of r Rdhs dear maidservants, noticed Kuil

approaching the kuja. Tulas entered that kuja to find r Rdh
surrounded by Lalit and the other sakhs. All were deeply immersed
in enchanting laughter and play with their beloved. Brimming with
boundless happiness, Tulas said: (3)
bho bho prasna-dhanuo januo tibhgyavikhypanya yad ima mahamtanudhve!
tat smprata uta smpratam enam eva
drau vrajllaghutara kuil sameti (4)
O gops, please listen. Your celebration of this charming festival

here today has made the birth of Kmadeva, the god of love, unlimitedly successful. Nonetheless, there is something you need to know.
Kuil is coming here from Vraja, just to catch a glimpse of your
wonderful festival. She is almost here. (4)
s kva kva hanta! kathayeti saaka-netra
pratyam libhir iya nijagda p
sakaravim asau samay vyaloki
tarhy eva samprati tu vo ntikam apy upgt (5)
When the sakhs heard this, they looked here and there with eyes
full of fear, and cried, Oh, no! Where is she, Tulas? Tell us!
I just saw her in front of the Chakar (akakar) forest,
answered Tulas. She must be almost here. (5)
proce hari kaam udarkam ihaiva kuje
sthitvlaya kalayatham ito jihna
t vacayan pratibhay racit bhimanyuvea kuthalam ito py adhika vidhsye (6)
14
TH E S E C O N D M I S C H I E V O U S P L A Y F U L PA S T I M E
Sakhs, said r Ka, you just stay here in the kuja. I am

going to disguise Myself as Abhimanyu. With My brilliant intelligence
I shall cheat Kuil, and thus further increase our mischievous
merrymaking. You will see the end of this affair, as surely as you will
see the rising of the sun. (6)
ity uktv rahasi praviya vipindhtta tat tat ptha
nepathya pihita-sva-lakma-nicaya kaha-svara ta rayan
nikramyusasra t stimaya s yti drd yay
nrthe hanta! vicakaa kva nu bhaven nana-kal-kovida (7)
r Ka went into another kuja, where Vnd-dev, the goddess

of the forest, gave Him clothes and ornaments that exactly resembled
Abhimanyus. He dressed Himself in them, and attentively covered all
of His distinguishing characteristics. Adopting Abhimanyus voice, He
set off down the path on which Kuil was approaching. Aah! Can a
person who is fully adept in all varieties of arts ever fail to accomplish
His desired goal? Certainly not! (7)
kasmt tva kuile! vrajd bhramasi ki vadhv ihnvea
yyt kva nu srkajpasu makara-snna mia kurvat
atraivsti gat kvacit kva rama-caura sa cpy gata
sntu bhrtar ato nvaysmi gamit kurve kim jpaya (8)
A little way along the path, r Ka, disguised as Abhimanyu,

met Kuil. In Abhimanyus voice He asked, O Kuil, why are you
wandering around this part of Vraja at this time of day?
To search for Your wife, replied Kuil.
Why would She come here? He asked.
To bathe in the river Yamun or so She says, replied Kuil.
But it is just a pretext. She is somewhere close by.
And where is that thief of women? asked the Abhimanyu-disguised
r Ka.
He also came here to bathe, and He is somewhere nearby too.
When our mother heard about this she sent me here to investigate.
Tell me, brother, what shall I do? (8)
15
yady apy adya paricyuto mama vo navyo hale yojand
anveu tam ihgato smi tad api svalpaiva s hd-vyath
mad-drev api lampaatvam iti yat sohyu kim etat kame
gatv kasam ita phala tad-ucita dsymi tasmai svasa (9)
Sister, replied r Ka, I came here to look for My new bull. He

broke loose and ran away when I was yoking him to plough the field.
My heart has been troubled because he has probably been stolen,
but that pain does not compare to the anguish I am experiencing on
account of that rake stealing My wife! That, no man can tolerate. I
shall go straight to King Kasa in Mathur. He will punish that thief
in a way that He deserves. (9)
yukti km api me u prathamato nihnutya tihmy aha
kuje smin paritas tvay tra rabhasd anviyat rdhik
s kena vinsti ced iha mienyat so pi ced
ste lakitam eva tatra naya m vkyaiva ta drata (10)
Please hear My plan. I will hide in this kuja, while you quickly
search for Rdhik. If you find Her alone, bring Her here on some
pretext, but if you find Her with Ka, observe Them from a distance
and then take Me there secretly. (10)
bhrma bhrma phai-hrada-tad vkya vkyaiva kujnanta prodyat-kuil-madhur kei-trthopakahe
pupodyne mala-parimal krttid-krttivall
prpln tatibhir abhita sevyamn anai s (11)
When Kuil, whose nature is exceedingly crooked (kuila),

heard these instructions, she began to search all the kujas from
Kliy-hrada to Ke-gha. There, near Ke-gha, she came to a
flower garden where she found r Rdh, who is endowed with
pure fragrance, and who is the flower vine of Her mother Krtids
fame. She was surrounded by Her sakhs, who were serving Her
attentively. (11)
16
ki sntum ei kuile! na hi tat kim artha
yumac-caritram avagantum ihnvagaccham
jta tad u lalite! vada tad bravmi
kinv tra vakti nikhila hari-gandha eva (12)
Lalit saw Kuil coming, and asked, Ah, Kuil, have you come to
take bath?
No, replied Kuil.
Then why have you come? asked Lalit.
I have come to learn about your moral character, answered
Kuil.
Very good, said Lalit. Then you should learn.
I have already understood everything, Lalit.
Understood? What have you understood? Please tell me.
The fragrance of Hari tells all. What more can I say? (12)
sihasya gandham api vetsi sa ced ihsti
nihnutya kutracana, tad bibhimo ti mugdh
tra palya tad ito gham eva yma
sneha vyadhs tvam amala yad ihaivam g (13)
Lalit took the word hari to mean lion and replied, Kuil!
If you can smell a lion here, it must be hiding somewhere. We are
simple, tender, young girls, and therefore fearful. We will run home!
You have shown us such pure affection by coming to give us this
warning. (13)
ysyanti gehamayi dharma-rat bhavatya
krtti vaneu viracaya kula-dvayasya
kintv agrato ya iha rjati npa-kujas
tad-dvram udghaayatsmi didkur etam (14)
Kuil became full of anger and exclaimed sarcastically, O you

chaste girls! And will you proclaim the good name of your families
from forest to forest as you go? Open the door to that kadambakuja and let me look inside! (14)
17
etat kay pi vana-devatay sva-vema
ruddh gata ara-alka-kavikbhym
k nma shasavat parakya gehadvra vinudya bata doam aeam icchet (15)
Lalit said, A forest-god has closed the entrance of His bowerhouse with a door of reeds. He has gone elsewhere, and it is not
appropriate to open the door to His kadamba grove. What woman
would dare commit the sin of trying to open the door to anothers
house? (15)
satya bravi lalite! kulaj si mugdh
naivvia para-gha januo pi madhye
kintu praveayasi bho sva-gha para yat
tac-chstra-phana-kte tvam ihvatr (16)
ity uktvruiteka drutam iya gatv kuirntika
bhitv pupa-kavikm atijavd anta praviya sphuam
dv kausuma-talpam atra ca harer mlya tath rdhikhra ca truita para-ghya rabhasd agrd bahi (17)
Kuil said to Lalit, What you say is true. You are just a pure and
simple girl, and you have never walked into anyone elses house in
your life. However, you know very well how to invite a paramour into
your house. You have come to this world to teach from the scripture
that explains how to facilitate a paramours entrance into the house
of a young lady from a respectable family.
Then, red-eyed with anger, she stormed up to the flower-door of
the kuja, which had been locked with reeds, and kicked it open.
There on a bed of flowers she saw a flower garland left by r Hari,
and a broken pearl-necklace belonging to r Rdh. Snatching them
up, she came outside. (1617)
mgha-snnam ida yath vidhi-kta puya tathoprjita
puta yena kula-dvaya ravi-sut-tre ravi crcita
18
tad yya lalite! yiysatha gha kivtra rtrin-diva
dharma karttum abhpsatheti vada me rotra samutkahate (18)
Holding them up before Lalit, Kuil said, Your vow of bathing

in the holy river Yamun during the cold of winter will result in so
much religious merit! Such austerities will enable you to purify the
families of both your father and your father-in-law. I see that here on
the riverbank you are also worshipping the Sun-god properly. Tell
me, do you want to return to your homes, or would you rather stay
here day and night earning pious merit? My ears are most eager to
hear your answer. (18)
ki kupyasha kuile! na mamaia hro
bhrtus tavaiva apatha karavai prasda
ity uktavaty amala-candramukh sakamparaa sa-hukti kau-bhrutay tatarje (19)
When the spotless, moon-faced r Rdh heard Kuils taunt, She

said, Kuil, why are you becoming angry unnecessarily? I swear
by your brother that this necklace is not Mine. Please calm down!
Then r Rdh angrily frowned, shook Her head, and loudly scolded
Kuil. (19)
neta praysyata gha yadi na prayta
rjya kurudhvam iha tvad aha tu ymi
t mtara bhagavatm api hra-mlye
sandarya yumad ucitea-vidhau yatiye (20)
If You do not want to go home, then dont, said Kuil. Stay in

this forest, and rule Your kingdom. But I am going home to show this
necklace and garland to my mother and Bhagavat Paurams. I will
see to it that You are properly punished. (20)
kma prayhi kuile! kau ki bravi
hra pradaraya gha gham eva sarv
nsmkam ea yad ato na bibhemi kican
mithy-pravdam api no na kad dadsi (21)
19
You are free to go Kuil, said r Rdh, but what good are your
harsh words? You can go from house to house showing everyone this
necklace. I do not fear this in the least because it is not Mine. Do not
make false accusations against Me. (21)
s kruddh drutam eva goha-gamana svasya pradaryaiva t
yatrste harir jagma anakais tatraiva nihnutya s
bhrtar mlyam agha-dvia kalaya bho vadhv ca hra may
prpta saurata-talpa-ga rahasi t d sa nlokita (22)
Kuil pretended to angrily leave for home, but actually she

hurried to where r Hari, disguised as Abhimanyu, was waiting.
My dear brother, she whispered, look what I have found! This
garland belongs to r Ka, the enemy of Agha, and this broken
pearl-necklace belongs to Your wife. I found these on Their bed of
amorous pleasure. Rdhik and the others were there in that secret
place, but I did not see that woman-thief anywhere. (22)
bhadra bhadra babhva mathur gacchmi tra bhaginy
etvd dvayam eva lambanam abhd vijpane rjani
kintu svya-ghasya vaktum ucito na syt kalako mahs
tasmin vi-sadasy ata caturimmntavya eko may (23)
r Ka said, Dear sister, you have done very well. Now I

will quickly go to Mathur. Hand Me the garland and the broken
necklace. I will show them to the king and petition him. He will
certainly believe Me. I shall have to use some clever trickery so that
our infamy is not disclosed before the assembly of the Yadus. (23)
govarddhana priya-sakha prativcyam etac
candrvalm api bhavad-ghi nikuje
nya dayati nanda-sutas tad etad
vastu-dvaya kalaya tan-mithunasya labdham (24)
Actually, I will not approach the king Myself. Instead, I will request
My dear friend Govardhana Malla to go. I will say, My dear friend, the
son of Nanda called your wife, Candrval, to a bower and polluted
her. Look, this is her broken necklace and His flower garland. (24)
20
ittha lampaat vraje pratigha dveva tasydhik
tvm jpayam adya tattvam adhun vijpya rji drutam
pattn atam avavra daaka preyaiva nandvarn
nanda stmajam nayan madhu-pur ta tat phala prpaya (25)
Listen, My friend, Ka has performed this licentious act with

your wife today, and tomorrow He will perform it with all of our
wives! I urge you to go petition King Kasa to send one hundred
foot soldiers and ten cavalrymen to Nandagrma to arrest Nanda and
his son, and take them to Mathur for punishment. (25)
ity uktvaiva may puna sva-bhavana prvhna evaiyate
madhyhne khalu rjakya-puru ysyanti te tu vrajam
tva gatv gha eva mt-sahit tiheriti procivn
ko daki-di-mukho vrajad atho s t ca vemyayu (26)
That is what I shall say to Govardhana Malla. Then I will return

home before noon, because the royal forces should arrive in Vraja
around midday. Now, you go home and stay with Mother. r Ka,
disguised as Abhimanyu, left on the southward path heading towards
Mathur, while Kuil went home. The gops also returned to their
respective residences. (26)
ko vilambya ghaik-trayato tha tdgvea svaya sa jail-gham sasda
bho kvsi mta rayi bho kuile! sametya
jnhi vttam iti te prati kicid ce (27)
r Ka let an hour or so pass. Then, still in His disguise, He

went to Jails house and called out, Mother! Kuil! Where are you?
Please come and hear what I have to say. (27)
vijpita sa npati prajighya yad yad
drag avavra-daaka tad ihaiti dre
kintv atra lampaa-varo dhta-mat-svarpo
mad-geham eti tad-alakita gato smi (28)
21
When Jail and Kuil came, r Ka said, King Kasa has

been told everything, and ten cavalrymen are on their way here. But
that licentious cheater has disguised himself as Me, and right now he
is on his way to this very house. I will hide inside. (28)
bahir-dvra ruddh bhagini! saha mtr drutam ita
samruhyaiva kalaya taru-lampaa-patham
tam eyanta tarjanty atikau-gir tiha sucira
vadh rundhan vartte tala-sadana evham adhun (29)
My dear sister, you should lock the outside gate, and then quickly
go up to the balcony with Mother. Keep a lookout for that young
debauchee. When he comes, attack him with sharp and cutting
words. Meanwhile, I will wait with your sister-in-law on the groundfloor of the house. (29)
athynta dv tvaritam abhimanyu kau-raanty
are dharma-dhvasin vraja-kula-bhuv ki nu yatase
praveu mad bhrtr bhavana-mayi lorlibhir ita
iro bhindant te bata capala dsye pratiphalam (30)
r Ka went to the ground floor with r Rdhik. Some time

later Abhimanyu arrived home. As soon as Kuil saw him she began
to shout, O you who destroys the piety of the chaste girls of Vraja!
How dare you try to enter my brothers house! Listen, O fickle one, if
you come in here, I will break your head with this stone! Such would
be your just reward. (30)
tavnyy rutv kupita-manasa kasa-npater
bha ynty addh sa-pitkam api tv sukhayitum
yad krgre npati-nagare sthsyasi cira
niruddhas tarhi tvac-capalatarat ysyati amam (31)
King Kasa was infuriated to hear of your wicked behaviour,

and he has sent his royal guards to make you and your father happy.
They are coming any moment. They are going to take you to Mathur
City and throw you in jail for the rest of your life. That will pacify
your fickleness. (31)
22
iti rutv jalpa vikalam abhimanyu katham aho
svasra me preto lagad ahaha kacit kaura
tadnetu ymi tvaritam iha tan-mntrika-jann
iti grmopnta vitata-bahu-cinta sa gatavn (32)
When Abhimanyu heard all these confusing words from his sister,
he became quite perturbed, and thought, Alas, my sister has become
possessed by a fearsome ghost. I had better call an exorcist. He thus
went to find the mantra-doctor who lived on the outskirts of the
village. (32)
eva hari sa jail gha eva tasy
vadhv sahramata citra-caritra-ratna
yatna ka eva phalavattvam agn na tasya
kimv phala para-vadh-ramad te sya (33)
In this way, that amazing and astonishing jewel known as r Hari

engages in all sorts of pastimes with Jails daughter-in-law in Jails
own house. He is always sporting with the wives of others; He has no
other occupation. His endeavours are always successful; they always
bear fruit. (33)
23
Disguised as a Female Doctor

K The Third Mischievous Playful Pastime k
athaikad s jail vivikte

cinttur kicid uvca putr
na rakitu h prabhavmi kd
vadh tata ki karavy upyam (1)
r Rdhs deep love for r Ka was apparent by its

numerous symptoms. As Jail became aware of it, she
became increasingly anxious. One day she called for her daughter
Kuil and spoke to her privately. Listen, my dear daughter, I am
not able to protect Rdh from that Ka. What shall we do? (1)
tva putri! tasmd gha eva rundhi
vadh bahir yti kadpi neyam
yath yathyti harir na geha
tath tath h bhava svadhn (2)
O Kuil, I have one solution. Somehow, we must prevent Rdh

from leaving the house for any reason, and at the same time, by any
means, we must prevent that Ka from entering our home. You
must remain fully alert. (2)
mtar bhavaty na vadhr niroddhu
aky yata pratyaham eva yatnt
vrajevar bhojayitu sva-putra
pkrtham et nayati sva-geham (3)
Upon hearing her mothers words, Kuil replied, Mother, it is

not possible to check the movements of your daughter-in-law. How
can we stop Her from leaving the house, when every day without fail,
Vrajevar r Yaod summons Her to cook for her son? (3)
putri! tvam adya vraja t vadaitan
nta para kvpi vadh sva-geht
prayty atas tva suta-bhojanrtha
pke niyukt kuru rohi tm (4)
Daughter, Jail answered, go to Vrajevar now, and tell her that

starting from today, my daughter-in-law will not be leaving our house
to go anywhere. Tell Vrajevar that she can engage Rohi to cook
for her son. (4)
mtas tay vakyata eva tasyai
durvsas ko pi varo vitra
tvad-dhasta-pakkaudana-bhoktur yu
nirvighnam astv ity adhik prasiddhi (5)
Kuil replied, But Mother, Vrajevar will surely say, r Rdh has
been granted an extraordinary boon by Durvs Muni. It is a blessing
that words alone cannot describe. Everyone in Vraja-maala knows
that because of this boon, those who partake of r Rdhs cooking
will live long and have all of their obstacles destroyed. (5)
eka suto me bahu-dua-dnavdyariavattve pi kualy-abhd yata
tatas tvay sdhita-modandika
nitya suta bhojayitu prayatsyate (6)
Vrajevar will then say, Ka is my only son. Eating the food

cooked by Rdh enables Him to remain safe and well and free from
the obstacles created by wicked demons. That is why I try to ensure
that daily He eats food cooked by Her hand.
When she says that, what answer should I give? (6)
putri! tvay vcyam ida para-va
vo v sa gatya muni pradadyt
26
TH E TH I R D M I S C H I E V O U S P L A Y F U L PA S T I M E
rdh sped ya sa ciryur astv
ity eva vara ced ayi tarhi ki syt (7)
O daughter, said Jail, you should say to Vrajevar, And what if

the best of sages comes along tomorrow, or the day after, and blesses
Rdh that whomever She touches will have a long life? Then what
will happen? Tell me that! (7)
ki sparayant nija-putram etm
krayiyasy ayi nti-vije!
kulgan yat para-vema gatv
nitya paced ity api ki nu nti (8)
O Vrajevar, who are learned in ethics, will you then call Rdh
to your home and have Her touch your son? And another thing: what
kind of moral code states that any well-bred girl may daily go to
another mans house to cook for him? (8)
vadhv kalaka pratideam ea
bhyn abhd yat kim u sahyam etat
sneho yath te nija-putra eva
sneho mampy asti nija snym (9)
My daughter-in-laws ill repute has spread throughout Vraja. How

can I tolerate that? Dont I have as much affection for my daughter-inlaw as you have for your son? (9)
tathpi te prauhir iya bhavec ced
dhanihay preitayaiva nityam
vadhu-kta modaka-laukdi
tri-sandhyam evnaya putra-heto (10)
You should then say, So now you have heard my reasons for not
sending my daughter-in-law to your house. If you remain determined
to feed your son with food that Rdh has cooked, then send
Dhanih to my house three times a day to fetch modaka, lau and
other sweets that She has made for Him. (10)
27
ity evam ukte pi yadi vraje
kupyet tad tan-nagar vihya
ktvaiva dentara eva vsa
vadhum aviymi tadya-putrt (11)
eva nirodhe sati tau viaau
paraspardarana-dva-tpitau
babhvatur hanta! yath tath svaya
sarasvat varayitu kameta kim (12)
Explain everything to Vrajevar. If she becomes infuriated, we

will leave her town and move elsewhere. I will do anything to save
my daughter-in-law from that licentious son of hers.
After this discussion, Jail and Kuil confined r Rdh to the
house so as to thwart any chance of Her meeting with r Ka.
Alas, not even Sarasvat, the goddess of speech and learning, could
describe the sorrow of the young Couple, who were consumed by
the forest fire of not being able to see each other. (1112)
saroja-patrair vidhu-gandha-srapaka-praliptai racitpi ayy
rdhga-sasparanata kaena
h hanta h murmurat prapede (13)
To extinguish r Rdhs burning fire of separation from r

Ka, the sakhs made Her a cooling bed of lotus petals smeared
with a paste of camphor and sandalwood. However, when r Rdh
touched that bed, the petals instantly withered and dried with the
heat of Her fevered body. (13)
ninded vidhi pakma-kta bha y
vched apakmottama-mna-janma
nandtmajlokamte katha s
ymaka ypayitu kameta (14)
28
nvekate npi oti kicid
acetan sdati pupa-talpe
dhanihaythaitya tathvidh s
vrajevar-preitay vyaloki (15)
How will r Rdh be able to pass twenty-four hours without

seeing r Nanda-nandana? She cannot tolerate even those brief
moments when Her eyelids blink and Her vision of Him is obstructed.
She condemns Brahm, the creator, for creating eyelids, and prays to
be born as a fish with eyes that never close.
r Rdh fell unconscious on the bed of flowers, unable to see
or hear anything. When, on Vrajevars order, Danih arrived there,
she saw r Rdhs condition of burning in separation from r
Ka. (1415)
adya prabhte lalite papca
r-rohi ka-kte yad annam
tat prya so gda vipina vraje
m prhiod atra viaa-cet (16)
O Lalit, Dhanih said, r Rdh did not come to cook for r

Ka this morning, so r Rohi cooked for Him instead. After He
had eaten His breakfast, He went out to graze the cows. Vrajevar
could see that Ka had not eaten with the same relish that He
usually does, so she became extremely sad at heart and sent me
here. (16)
sya rajanym api yat tath va
sa bhokyate tasya kte ham gm
iyan tu saj-rahitaiva paktu
katha kametdya karomi h kim (17)
I have come to get modaka and other preparations for r Ka

to eat tonight and also tomorrow morning before He takes the cows
out to graze. But, alas, how can r Rdh possibly make sweets in
this unconscious condition? Oh, dear, what will I do now? (17)
29
ka puras te kalayeti tad-vk
t bhagna-mrcchm akarod yadaiva
tad dhanih sahas vrajesandiam ha sma saroruhkm (18)
kaha mtrnaya rpa-majari!
pralipya cullm iha vahnim arpaya
yath vrajediad evam eva tat
kasya bhakya kila sdhaymy aham (19)
Unable to see any other solution, Dhanih went over to r

Rdh and loudly spoke into Her ear, O Rdh, just look; r Ka
is standing right here before You! As soon as these words entered
Her ears, lotus-eyed r Rdh regained consciousness. Dhanih
told Her that Vrajevar had sent her to ask Rdh that She prepare
modaka and other sweetmeats for Ka.
Although r Rdh was burning in the fire of separation from
Ka, as soon as She heard Vrajevars request from the lips of
Dhanih, abundant strength suddenly entered Her body. Rpamajar, She said, quickly prepare the stove and kindle a fire in
it. Bring the small pan, and I will make all the preparations that
Vrajevar desires for r Ka. (1819)
karomi yvat sakhi! nityam etac
catur-gua kurva iti bruv
cull-tae divya-catukiky
rdhopavea sahas cakra (20)
Sakh, today I will make four times the amount of modaka and
other foodstuffs that I usually make. Do not worry in the least for
My health. With these words, r Rdh promptly sat down on a
splendid seat by the stove. (20)
yat-sparant pakaja-patra-ayy
yayau kan murmurat tadeva
pakvnna-karmay analrciaiva
rdh-vapu talat prapede (21)
30
How amazing! A moment earlier r Rdhs bed of lotus petals had

withered and dried with Her burning touch, but now, as She makes
sweets for Her beloved, the flames of the stove cool Her body. (21)
premottamo tarkya-vicitra-dhm
yato jana tpayate aka
vahni puna talayaty atas ta
tad-raya v kim u ko pi vetti (22)
The uppermost realm of prema possesses amazing and inconceivable potency, in which the cooling moon can radiate scorching
heat and fire can cool. How can anyone ever understand such prema?
And how can one who has taken the shelter of such prema ever be
understood? (22)
jagda kicil lalit dhanihe!
vidyud-ghanvagraha ea bhyn
sama kim eyaty adhun sakhnm
nanda-asyni vinam yu (23)
r Lalit then said, O Dhanih! Will abundant rain not fall from
the lightening-filled cloud? Will the fresh new rain cloud [r Ka],
inlaid with the creeper of lightning [r Rdh], appear no more? If
this rain cloud does not appear, there will be no shower of rasa,
and the sakhs harvest of ecstatic bliss will wither and be utterly
destroyed. (23)
bravi satya lalite vayasyai
saha svaya sdati so pi ka
vndvana-sth uka-keki-bhga
mgdayopy kulatm avpu (24)
You are speaking the truth, Dhanih replied. r Ka and His

sakhs are suffering the same distress as you sakhs of r Rdh. What
more can I say? Even the deer, peacocks, parrots, bumble-bees and
other creatures of Vndvana are afflicted by this great distress. (24)
31
tata ca rdh lalitdi kare
kcit kath procya yayau gha s
sya vikh jailm upetylka ruroddhidhara luhant (25)
h ki vikhe! kim u rodii tva
rdh dadahir alakya-rpa
katha kva v koli-tale tadyaratne ghte nija-ratna-buddhay (26)
When r Rdh had finished making the sweets, She gave them
to Dhanih. Dhanih whispered something into the ears of r
Rdh, Lalit and the other sakhs, and then returned to the house of
Nanda Mahrja.
That evening Vikh went to Jail and before her, made a show of
wailing in grief and rolling about on the ground. Seeing her in such a
state, Jail asked, Vikh, why are you crying?
r Rdh has been bitten by a black snake. She did not see it,
Vikh answered through her tears. Notably perturbed, Jail asked,
Where did it happen? How did it bite Her?
The snake was hiding under the badr-tree, sobbed Vikh.
r Rdh mistook the jewel on its head for one of Her own. As She
reached to take the jewel, the serpent bit Her on the hand. (2526)
h mrdhni ko ya mama vajra-pta
iti bruv tvaray yayau s
vilokya rdh bhuvi vepamn
tata soccai svam ura karbhym (27)
Oh, no! Woe is me! Jail lamented. A thunderbolt has struck my

head. Sobbing, she rushed to r Rdhs chamber where Rdh lay
trembling on the ground. When Jail saw her daughter-in-law in this
state, she wailed loudly and pounded her breast with both hands in
anguish. (27)
gav ghd naya putri! tvat
sva-bhrtara ghram ita praytu
32
sa mntrikn nayatu praks
te me vadhu nirviayan tu mantrai (28)
Jail called out to Kuil, Quickly, my daughter, run to the cowshed. Tell your brother to bring a person who knows the art of
removing snake-venom by mantra. He can remove the poison from
my daughter-in-law. (28)
ity evam uktv jarat jagda
snue tanu samprati kd te
sandahyamn via-vahninenam
avaimi vaktu prabhavmi nrye (29)
mantrai karbhy mama mntrik
ced ek padasygulikm apha
spet tadsn sahas tyajmi
kulgany niyamo mamaia (30)
Jail then asked r Rdh, Daughter-in-law, how are You feeling

now?
O Mother-in-law, r Rdh replied, all I know is that My body is
burning with the poison. I do not know more than that and I cannot
say more than that. But, if any male who is learned in mantras
touches even one toe on My foot, I will immediately leave this body. I
am a chaste wife and My vow of chastity is firm. (2930)
snue! kim eva vadasha bhakayed
abhakyam aspyam api spen nara
mantrauadhdau na hi daam bhaved
pad-gatasyeti vid ruti-smt (31)
My dear daughter-in-law, do not speak like that. In an emergency,

a virtuous person may eat something that is ordinarily forbidden
or touch something he normally would not touch. When danger
threatens, there is no fault in using mantras or other remedies. This
is the prescription of those learned in the scriptures. (31)
33
j tavem na hi playmi
pran pura-sthe kalaya tyajmi
rutveti vadhv vacana sa-cint
jagda kcit prativsin tm (32)
ya kliyghdi-bhujaga-mardd
dyaiva t pta-viodak g
ajvayat ta harim nayrye!
sa te vadh nirviayed vilokya (33)
r Rdh replied, Please listen to Me. I will give up My life right

now, before your very eyes. I am unable to obey your order under
any circumstance. When Jail heard this from her daughter-in-law,
she became filled with excessive anxiety.
Just then a neighbour came and advised her, Dear noble lady, you
should call r Hari. It was He who subdued the powerful poisonous
serpents, Kliya and Agha. And with a mere glance He brought
back to life the cows that had died from drinking Kliy-hradas
poisoned water. He can remove the poison just by glancing upon
your daughter-in-law. (3233)
rdhbravd yat parivda-p
vinald apy adhikm avaimi
tam eva y darayitu yatante
t vairr eva cirea vedmi (34)
Overhearing this, r Rdh said, The pain caused by the false

accusations I have suffered regarding that Ka is far more painful
than this burning poison. Anyone who tries to have Him come
anywhere near Me is My lifelong enemy. (34)
tarhi snue ha sa-sut praymi
t paurams drutam naymi
tan-mantra-tantrgama-stra-vij
s susthayiyaty alam anya-yukty (35)
34
Listen, Jail told r Rdh, Kuil and I will quickly go to see

Paurams. She is well-versed in the tantric and gama scriptures,
and knows excellent snake-mantras. She will come and cure You.
Now, You should not object to this. (35)
proce vikh tad ala vilambair
via mayruddham avaihi strai
yamrddha-paryantam ata parantu
iro dhirha tad asdhyam eva (36)
Vikh said, Noble lady, that is an excellent idea. Please do not

delay! Quickly go there. I will tie a string around Rdhs wrist to
keep the poison from moving through Her body, but it will only work
for an hour and a half. Once the poison reaches Her head, nothing
will save Her. (36)
s pauramsy sthalam abhyupetya
natv khila vttam avedayat tm
papraccha grgm atha pauram
tva sarpa-mantrn pitur adhyagh (37)
ki putri! skhyan na hi vedmi kica
kanyas me bhagin tu vetti
kva s kim khy kila kin nivs
k-purt s vaurasya geht (38)
pitur gha vi-pre gat bht
tato pi mm atra didkamn
prvve dyur evgamad asti nmn
vidyvalir mad-gha-madhya eva (39)
Jail immediately went to Paurams, paid her respects, and told

her everything that had happened. Paurams turned to Gargcryas
daughter, Grg, and asked, O my daughter, have you learnt the art of
reciting snake-mantras from your father?
No, I have not, Grg replied, but my younger sister has.
What is your sisters name? asked Paurams. Where does she
live, and where is she right now?
35
Her name is Vidyvali, replied Grg. She lives with her husbands
family in Kpura. At the moment she is visiting our parents home in
Mathur, and she came to visit me here yesterday. It just so happens
that she is in my house right now. (3739)
jaraty athoce bahu-viklavrusiktnan grgi! natsmy aha tvm
tm naysmad bhavana sa-putr
khi m svya-kpmtena (40)
When old Jail heard this, she turned her tear-soaked face to
Grg and anxiously said, O Grg, I fall at your feet. Please come
to our house with your sister, and purchase me and my son with the
charity of your nectarean mercy. (40)
grgi! tvam dau sva-gha prayhi
tata sa-kany jail praytu
prasdya tm nayat tata s
rdh dhruva nirviayiyate drk (41)
Grg, said Paurams, first, you go home, and later, Jail and
Kuil will go there. If they are able to please Vidyvali and take Her
to their house, Rdhik will immediately be freed from the effect of
the poison. (41)
prvva dhanih-vacasaiva grg
str-veina kam agra-madhye
asthpayat tarhi tu s jaraty
sahaiva tat-prva-gat jagda (42)
Earlier that day, Dhanih had told Grg to dress up r Ka

as a beautiful young girl. Grg had already done so and had taken
Him to her house, so she did not see any necessity to go there
before Jail. Accordingly, they all went together to the house, where
Grg addressed r Ka, who was disguised as a beautiful young
girl. (42)
36
vidyvale! bho bhagini! vraje smin
y nitya-rjad-gua-rpa-krtti
tvay rut r-vabhnu-putr
tasy vipattim arhat batdya (43)
kenpi da mai-dhri s
sarpea hlhala-prit bht
varur amuy sa-sut prapann
tv tat tvam etad bhavana jihth (44)
Sister Vidyvali, You have heard the name of r Vabhnu-nandin.

She is famous throughout Vraja and She is endowed with all good qualities. Today, a great calamity has befallen Her. She has been bitten by
a jewelled serpent and now Her body is filled with its poison. That
is why Her mother-in-law and sister-in-law, Kuil, have come to see
You. You should go with them to their house at once. (4344)
vidyvali prha bhaginy ayi tva
vijpya vijeva gira tanoi
kulgan vipra-vadhr aha ki
bhavan-mate jgalik bhavmi (45)
O sister, replied Vidyvali, you are learned, and yet you speak
like an ignorant person. Alas, alas, I am a chaste and pure girl, and also
the wife of a brhmaa, but according to you, I am knowledgeable
in the uncivilised art of snake charming. (45)
pitu kula vi-pre sti patyu
kulan tu ky prathita n-loke
kalaka-pakena nimajjayant
m tva katha snihyasi tan na budhye (46)
Please listen to Me. My fathers family in Mathur is renowned,

and My husbands illustrious family is pre-eminent in K. Who in
this world has not heard of these two families? I cannot understand
how you can cast such noble lineages into the mud of infamy. Is this
how you show your affection? (46)
37
jaraty avocet tava pda-padme
nat smi sajvya vadh madym
m tva sa-putr nija-pda-dhlikrt vidhehty atha ki bravmi (47)
Old Jail then addressed Vidyvali, saying, I pay my respects

at Your feet. If You restore my daughter-in-law to health, You will
purchase me and my son with the dust of Your feet. What more can I
say? (47)
vidyvali prkhyad ayi vraja-sthe
jnsi na brahma-kulasya rtim
gha gha gopya iva bhramanti
na vipra-vadhva su-mahbhijtyt (48)
provca grg u bho ruti-smtiprokta niiddha vihita ca yad bhavet
jtvpi tat sarvam ida bravi
na te sti di kila pramarthik (49)
Old woman of Vraja, replied Vidyvali, you are not aware of

the tradition of our brhmaa family. Wives of brhmaas do not
wander from house to house like common cowherd girls, because of
the nobility of their exalted family lineage.
Thereupon Grg told Vidyvali, Sister, You are well-versed in the
standards and prohibitions given in ruti and smti scriptures, yet You
put forward opinions about caste and family. This shows You have no
transcendental vision. (4849)
vraje sthit krtti-daynvit y
gopyas tath ye vabhnu-tuly
gop na te tvam avaii tattva
npy bhijtya na ca viu-bhaktim (50)
And listen to me, the gops of Vraja are endowed with highly
respectable qualities, such as fame and compassion, and the gopas
are equal to Vabhnu Mahrja. You do not understand anything
38
about their real nature, their family lineage and their devotion to Lord
Viu. (50)
ky sthit viu-bahirmukh ye
vipr bhavaty vaurdayas tn
jnmi no vcaya m taveya
ky sthiter buddhir abht kahor (51)
I know all about those brhmaas of K, especially Your inlaws family. They are all against Lord Viu. Do not tell me anything
more about them. Ever since You moved to Kpura, Your outlook
has become as harsh as theirs. (51)
m kupya nti bhaja tvad rye
bhaginy aha te hanta tavrit smi
yath bravy evam aha karomi
kintv atra ak mama kcid asti (52)
Good sister, please do not be angry with Me, pleaded Vidyvali.

Do calm down. I am utterly dependent on you. I shall do whatever
you ask Me to, but in this regard I have one great apprehension. (52)
pure rut kcana ki vadant
nandasya putro jani ko pi vra
sa svaira-caryyo bata lampaatvn
na brahma-jter api bhtim eti (53)
In Mathur I heard a rumour that Nanda Mahrja has a mighty

son, who is both self-willed and licentious, and who has no respect
even for the brhmaas. (53)
atretya nrv iva mayy api drk
sa lobha-di yadi vartmani syt
sadyas tadsn visjmi naiva
kula-dvaya hanta! kalakaymi (54)
If, as I walk on the path, He suddenly looks at Me with the same

lusty glance He casts upon all the women of Vraja, I will immediately
39
give up My life. Alas, I cannot in any way disgrace My two aristocratic

families. (54)
na tatra ak tava kpi yasmd
aha svaya tvat-sahit praymi
ity eva grgy vacanc calant
vidyvalir vartmani kicid ce (55)
My dear sister, said Grg, there is no need to be afraid, for I

myself will travel with You. Vidyvali then agreed, and She and Grg
set off for Jails house with the others. On the way Vidyvali said to
Jail, (55)
mantrauadhbhy garalasya nas
tatrsti mantro mama kaha eva
yac cauadha tat tv ahi-vallipara
mantra japanty rada-piam eva (56)
tat te vadh s mama bhakayet ki
na vetti p jail jagda
s me snu brhmaa-jti-bhakt
tad bhakayed eva kim atra citram (57)
provca grg na kilauadhdv
abhakya-bhakyasya bhaved vicra
tatrpi bhdeva-kulasya ea
rj pi bhukte kim utnya-jti (58)
Please listen to me. The snake poison is to be removed by

both mantra and medication. The mantras are in My throat and
the medication is the tmbla that I will chew, which will become
sanctified by the mantras in My throat. Good woman, will your
daughter-in-law take this medication?
My daughter-in-law is very devoted to the brhmaas, replied
Jail. Of course She will eat Your chewed tmbla. There is no
doubt about that.
40
When it comes to medicine, said Grg, there is no consideration

regarding what is edible and what is inedible. Even a great emperor
who rules over other powerful kings takes the remnants of the
brhmaas, what to speak of those from other castes. (5658)
praviavaty sva-gha tata s
vidyvale pda-yuga sa-putr
adhvayat tat-salila sva-vadhv
cikepa mrddhki-mukhorasi drk (59)
Vidyvali soon arrived at Jails house. When She came inside,

Jail and Abhimanyu respectfully bathed Her feet. Then Jail went
to r Rdh and sprinkled the bathing water on Her head, eyes,
mouth and breast. (59)
proce snue! kpi mahnubhv
gargasya putrygamad atra bhgyt
s susthayiyaty acirea vij
mantrais tvad-agni muhu spant (60)
kichi-vall-dala-vik ca
sacarvavya dantai pahitai sva-mantrai
nidhsyate tan-mukha eva tatra
gh na kry apatho mamtra (61)
Jail said to r Rdh, O daughter-in-law, by some great fortune,

this noble soul, the daughter of Gargcrya has just arrived. She is
expert in the science of removing snake poison. She will touch all
of Your limbs while chanting mantras, and soon You will become
healthy. One more thing, be prepared for Her to place in Your mouth
Her chewed tmbla that has been sanctified by mantras. Please do
not object to this. (6061)
vidyvalis tan-nilaya pravi
vilokya rdh vasanvtgm
vadhv padn mastakata ca vastram
udacaydau jaratty avocat (62)
41
bhujaga-mantrair abhimantrya pi
saclaymy aghrita urddhva-gtre
yad yvad aga viam ruroha
jtvaiva tan nirviaymi mantrai (63)
When Vidyvali entered r Rdhs room, She saw that Rdhs

body was covered from head to foot with cloth. She told Jail, Old
woman, remove the cloth that covers your daughter-in-laws body. I
need to move My hands over Her body, starting from Her feet, while
chanting a snake-mantra. My hands will detect what parts of Her
body the poison has reached, and when My hands come to those
places, I will repeat mantras that will remove the venom. (6263)
tata calan pir agd amuy
vaka-sthala norddham ata para yat
tad ghaaym sa muhu karbhym
asy uro grua-mantra-phai (64)
Jail removed the cloth, and Vidyvali began to move Her hands
over r Rdh. She started with Her feet, gradually moving up Her
body. When She reached r Rdhs breasts, She went no further, but
kept both hands on them as She chanted the incantation to Grua
over and over again. (64)
vidyvali prkhyad aho kim etad
via na myet karavai kim atra
vddh bravt svsyata auadha tadsye snuy kipa bhojaymum (65)
Vidyvali then turned to Jail and said, Old woman, something is

wrong! The poison is not leaving. What shall I do now?
Jail replied, Kindly take some of that chewed medicine from
Your mouth and put it into Hers, then see what happens. (65)
muhur muhu prkipam auadha tadsye amuy kta-mantra-ph
42
tathpi vaivaravat vadhus te
prakampate nivasiti pragham (66)
sarv bahir yta-gha kavenvtya sarpasya japmi mantram
muhrtta-mtrea tam eva sarpam
hya tenpi sahlapmi (67)
cint na kry tila-mtry api drk
sajvayiymi vadh tvadym
ekgra-citt ghaik-traynte
mantra prajapykhilam kaymi (68)
I keep putting that purified medicine into Her mouth, Vidyvali

said, but She continues to tremble and breathe deeply. She is still
yellow with the poison. I shall have to change the treatment. All of
you please leave the room. I will lock the door and recite a snakemantra to summon the snake that bit your daughter-in-law. The
snake will arrive within a moment and I will talk with him. Do not
worry in the slightest; I will very soon revive your daughter-in-law.
After I have been reciting this mantra with focused mind for three
hours I will show all of you the result. (6668)
grg-gir t yayur anya-geha
muhrttata cyayur apy athtra
vidyvaler vcam ahe ca gopyo
ghntare bho utety athocu (69)
On Grgs advice everyone went to another room, and after

a while they returned to the courtyard outside r Rdhs room.
The gops, who knew Vidyvalis real identity, spoke within the
hearing of Jail and Kuil, Come on, they said, let us listen to the
conversation between Vidyvali and the snake! (69)
svara-dvayenaiva jagda ko
yat tat tu sakhya sahas vajagmu
y kautuknanda-samudrayor drg
vartta-magn su-bha vireju (70)
43
bho sarpa-rjtra kutas tvam g
kailsata kasya nidea-kt tvam?
candrrddha-maule sa ca kdo bhd
bhukvbhimanyu jail-suta drk (71)
r Ka feigned two different voices: that of Vidyvali and that of

the snake. The sakhs, who understood everything, were immersed
in merriment, caught in a whirlpool in the ocean of festive bliss. A
wonderful splendour began to spread forth.
In Vidyvalis voice, r Ka asked, O king of snakes, where
have you come from?
With the voice of a snake, He replied, From Kaila.
On whose order have you come?
Candrrdhamauli1 iva ordered me to come here.
What was his instruction?
To bite Jails son Abhimanyu. (7071)
agha kim etasya, na kica kintu
tan-mtur evsty apardha-yugmam
s ki na da, garalnald apy
apatya-okgnir atva-tvra (72)
tay nubhto bhavatu pragham
ity etad artha na hi dayate s
tyaktv bhimanyu katham asya jy
da tra sdhavya-vara-pradnt (73)
durvsassau prathama na tasmd
daa sa daavya iha prabhte
putrasya vadhv ca yath tioke
jjjvalyate s nikhila svam yu (74)
What is Abhimanyus crime? Vidyvali asked.

He has not committed any offence, replied the snake. But his
mother has committed two.
1 He who wears a half-moon on his head.
44
Then why did you not bite Abhimanyus mother?

Because Jail will experience a greater burning when she
mourns her son than she would through the fire of my venom,
replied the snake. That is why I did not bite her.
Then why did you bite Abhimanyus wife instead of him?
inquired Vidyvali.
The snake explained: Durvs, the best of sages, has given
the blessing of saubhgyavat to r Rdh, the crown jewel of
chaste ladies. Because he has given Her that blessing to be a
woman whose husband is alive Abhimanyu cannot die as long
as She remains alive. Durvss boon and r Rdhs chastity are
extremely powerful. That is why I cannot kill Abhimanyu without
first biting r Rdh and killing Her. Today I bit r Rdh, and at
dawn tomorrow I will bite Abhimanyu. The rest of Jails life will be
filled with fearsome suffering as she mourns both her son and her
daughter-in-law. (7274)
ki hanta tasy apardha-yugma
durvsasi rla-hara-svarpe
kaka ekosty aparan tu ambhor
ya iadevo harir asya ce (75)
nandtmaje lka mahpravdas
tad-bhojane bdha-kara sva-vadhv
nirodhatas tan-nija-kanyay s
srddha vraje roditu sarva-klam (76)
Vidyvali then asked, Please tell Me, what are the old woman
Jails two crimes?
The snake replied, Jails first offence was to defame the sage
Durvs, who is a manifestation of Lord iva himself. The second
offence was to falsely accuse Nanda Mahrjas son, who is even the
source of r Hari, the worshipable deity of Lord iva. By confining
her daughter-in-law to Her room, Jail has created an obstacle for
Nanda-nandana r Ka to get His meals. Because of these two
offences, Jail and her daughter Kuil will weep in lamentation for
45
r Rdh and Abhimanyu for the rest of their lives here in Vrajamaala. (7576)
h putra! h pra-same snue ki
omi h hanta! ciryuaus tam
vidyvale! tvac-caraau prapann
prasdaymu bhujagdhirjam (77)
vadh na rotsymi kadpi seya
praytu nandasya pura yatheam
sambhojayitvaiva hari prakma
pakt punar mad-gham etu nityam (78)
When old Jail heard this, she began to weep loudly. She cried
in grief, Alas, alas, O my son, O daughter-in-law, who are my very
life air! Will I never again hear you receive the blessing, May you
both live long? She then implored Vidyvali: O Vidyavli, I am
surrendering at Your feet. Please satisfy this king of snakes, somehow
or other. From now on, I will never prevent my daughter-in-law from
daily going to Nanda Mahrjas house to cook for r Ka. She is
free to go according to Her desire. She will return home only when
She has completed all Her duties there. (7778)
durvsasa ta atao nammi
mune pardha mama h kamasva
jartury atimanda-buddher
janma-btulatay sthity (79)
O Durvs, best of sages! I pay my obeisances at your feet

hundreds and hundreds of times. I am praying to you to please
forgive my offence. I am renowned for being old, feeble-minded and
quite mad since birth. (79)
kany mameya tu sad kubuddhir
vadh sul prasabha dunoti
rutveti mtur vacana dharay
nipatya soce kuil pi natv (80)
46
kamasva sarpendra-kp kuruva
mad-bhrtara m daa naiva rotsye
vadh na cpi pravadmi jtu
tatrlibhir yatra bhavet tad-icch (81)
The mind of my daughter Kuil has always been devious and

crooked. r Rdhs character and disposition are good, but my
daughter has caused Her much suffering for no reason. Hearing
her mothers words, Kuil fell to the ground to offer her respects
to the snake. O king of snakes, please forgive me! Please be kind
and do not bite my brother! I will never again make any accusations
against Rdh, and I will never again prevent Her from leaving
the house. From now on She can go wherever She wants with Her
sakhs. (8081)
sarpo vadad bho utu gopya
sdhvy eva rdh apatho tra ambho
tva cpi ktv apatha sva-snor
mrddho vadtrstu mama pratti (82)
The king of snakes said, O gops, carefully hear My words. I swear

by Lord ambhu that r Rdh is a virtuous and chaste wife. O Jail,
I will only trust you if you accept this as fact and swear an oath upon
the head of your son. (82)
tvad-ukta ittha apatha kto ya
vadh na rotsymi kadpy ahndra!
snu ca putra ca cirya jvatv
ima vara me kpay prayaccha (83)
On hearing this, Jail placed her hand on her sons head, and
swore the oath. She then said, O king of snakes, I have full faith
in Your words. I will never again confine my daughter-in-law to the
house. Please bestow Your mercy upon me this once by blessing my
son and daughter-in-law with long life. (83)
47
bha prasanno smi jaraty ayi tva
durvsasa pjaya bhojayasva
rdhgata sva garala ghtv
vrajmi kailsam ito dhunaiva (84)
ka-pravda yadi te snuyai
dadsi dehy atra na me sti kopa
ruatsi t cet sahasgatas te
vadh ca putra ca ru dami (85)
The snake then said, So be it. I am completely satisfied with

you, old lady. You should also worship Sage Durvs and offer him
good food. I shall now remove the poison from r Rdhs body and
return to Kaila. If you wish, you may falsely accuse your daughterin-law of having some relationship with r Ka; I will not be angry
with you for that. But from this day forth, if you ever prevent Her
from going here and there, I will be so enraged I will immediately
bite your son and daughter-in-law, and they will both die. (8485)
provca vidyvalir tta-mod
bho gopik dhatta-muda mahihm
via ghtvnta radhd ahndro
nirmaybhd vabhnu-putr (86)
Thereafter, Vidyvalis voice joyfully exclaimed, O gops, now you

can be supremely blissful! The snake has removed the poison and
disappeared, and Vabhnu-nandin is completely cured. (86)
udghaym sa yad kava
tadaiva sarv viviur ghnta
papracchur etm ayi! kd tva
susth smi tpo mama nsti ko pi (87)
They opened the door and entered the room. Rdh, they asked,
how are You feeling now?
I am feeling well, She replied. I do not feel any burning sensation any more. (87)
48
vidyvaler aghri-yuga praemur
dhanyaiva vidy tava dhanya-krtte
sajvya rdhm ayi puya-vth
dhanym avindas tava dhanyam yu (88)
Everyone bowed respectfully at Vidyvalis feet and said, O

Vidyvali, all glories to You! You have gained limitless pious credit
by restoring r Rdhs life, and Your life has become completely
auspicious. (88)
lalga kare kuil jaratya
s prha kanye kim ida bravi
ekena hrea kim adya sarvlakram asy adhunaiva dsye (89)
Kuil whispered in Jails ear, Mother, give r Rdhs necklace

to Vidyvali as a reward.
What are you saying, Kuil? Jail responded. Why only a necklace? I will give Her all of r Rdhs jewellery! (89)
snue! prasda sva-karea sarvlakram et paridhpaya tvam
vrajevar tvaj-janan ca ghra
dsyaty anekbharani tubhyam (90)
Daughter-in-law, Jail said, with a happy heart adorn Vidyvali

with all Your ornaments. Your mother and Vrajevar r Yaod will
soon give You many new ones. (90)
vidyvale! mac-chapatho na neti
m brhyato maunavat tava tvam
tatas tu rdh paridhpayant
bhmbardi-svagata jagda (91)
Vidyvali, my daughter-in-law will personally adorn You with

these decorations. Please accept them for my sake; do not say that
You cannot accept these gifts. r Rdh proceeded to use Her
49
clothes, ornaments and so forth to decorate r Ka, who was

disguised as Vidyvali. As She did so, She thought: (91)
yo m sakhn purato pi naiva
aka sambhoktum aya priyo me
varv nanndu ca samakam eva
m nirvivda sama-bhukta bham (92)
My beloved and I cannot enjoy in front of My sakhs, even though

they are as close to Me as My own soul; yet today He has freely
enjoyed with Me to His hearts content, right in front of My motherin-law and sister-in-law! (92)
vmya ca karttum mama nvako
bhva para kevala-dakiaiva
kintv adya vch januo py apri
tac-carvita bhuktam aho muhur yat (93)
Today I had no opportunity to display My contrary nature

(vmya-bhva); I could only remain in a submissive mood (dakiabhva). But let it be. Today, the desire I have held dear birth after
birth has been fulfilled, because today, over and over again, I tasted
the tmbla chewed by My beloved. (93)
pde nipatyaiva madya-kntam
nya skt samabhojayan mm
vadh tad asy carae nanndu
varv ca me bhaktir avicyut stu (94)
For such a long time I have considered My mother-in-law and

sister-in-law to be My enemies, but today they have brought My
Pra-knta, the beloved of My life, to our very house. They have
bowed down and worshipped His feet, and they were the cause of
Him meeting and even enjoying openly with Me. Because of this, I
pray to have firm devotion to their feet. (94)
sambhoga-pacd api tan-nidec
chgvaymi priyam agrato pi
50
asy aye dhanya vidhe numas tv
vtta tavaitat kva nu varaymi (95)
Today We met each other, and now I am decorating My beloved

Pra-vallabha directly in front of My mother-in-law; and on her
order as well! O Providence, you are blessed! I offer you My homage
and sing your glories. Where and to whom could I possibly narrate
this incident that was orchestrated by you? (95)
vidyval prha bhaginy ata kim
rye! tvad-j karavai vadaitat
y vo gha ghram ata paran tu
rtrir nithd api hy adhik bht (96)
Noble Jail, said Vidyvali, it is already after midnight. Please

tell us what you want us to do now. If you have no more instructions,
we two sisters should quickly return home. (96)
jaraty avdd ayi grgi! vidyvalis tath tva ca hahd iyatym
rtrau katha ysy atha sukhena
mamaiva gehe svapita katha na? (97)
Old Jail said, Grg and Vidyvali, how can you return to your
home in the middle of the night? Why do you not happily rest in our
house tonight? (97)
jagda grg jaile! tvad-uktam
avayam etat karavva bham
na yti cittd via-ea-gandhasambhvan me khala-sarpa-jte (98)
Grg replied, I will certainly obey your words, because a trace of

that deceitful snakes poison is still left in our hearts and has not been
completely dispelled. When someone has been bitten by this black
snake (ka-sarpa), their fever may seem to go down at first, but
there is a chance that it may rise again. It is necessary for the patient
to remain near the one who is learned in mantras. (98)
51
provca bha jail sa-kany
tad adya vadhv saha pupa-talpe
ekatra vidyvalir iddha-mantr
sukha balabhy svapitu prakmam (99)
Both Kuil and Jail said, So be it. Let Vidyvali, who is learned
in mantras, rest happily together with r Rdh on the flower-bed in
the room on the roof. (99)
idda vilsa-rasikau rata-sindh cru
hillola-khelana-kal kila tena tuau
prembdhi-kautuka-mahiha-taraga-rage
sakhya sukhena nantur na virmam pu (100)
r Rdh and r Ka are most adept in relishing divine pastimes.

The ingenious, artistic sports They manifest are magnificent waves
in the ocean of pure, spiritual amorous love. The sakhs also dance
incessantly in this sporting arena in the waves of merriment in the
ocean of prema. (100)
52
Disguised as a Female Singer

K The Fourth Mischievous Playful Pastime k
rdh kadcid atimnavat babhva
t na prasdayitum aia hari praahya
smdibhir bahu-vidhair vitatair upyai
kaundy sahtha kim api pratatna mantram (1)
ne day, r Rdh was in deep mna (sulky mood). Although

r Ka brought Her gifts, praised Her and tried to pacify
Her in every way possible, nothing He did had any effect. At last He
went to see Kundalat, to consult with her privately about what to
do. (1)
bhmbardi paridhya vidhya nrvea vikasvara pika-svara-maju-kaha
srddha tay mdu-raan-mai-npurbhy
padbhy jagma jail-nilaya nilya (2)
After discussing the situation with Kundalat, He disguised

Himself as a beautiful young girl. He donned young girls clothing
and jewellery, and assumed a voice so sweet and enchanting that it
put the melodious song of the cuckoo bird to shame. In this way, He
went with Kundalat to the house of Jail, His jewelled ankle-bells
tinkling softly as He walked. (2)
rd vilokya sahas sahas sahli
saundarya-vismita-man avadan mgk
ehy ehi kundalatike! vada vttam u
ki hetuka gamanam etad abhd akasmt (3)
r Rdh was in the company of Her sakhs. The moment r

Rdh set Her doe-like eyes upon this extraordinarily attractive
young woman approaching in the distance with Kundalat, Her mind
became completely enchanted. Smiling, She addressed Kundalat:
Come, come Kundalat and tell us right now why you are paying us
a surprise visit today. (3)
keya kuta kim abhidhnavatti p
r-rdhayvadad im prati kundavall
nmn kalvalir iya mathur-praded
atrgat ruta-bhavad-gua-nma-krtti (4)
gnair gir gurum api prabhaved vijetu
kim vcyam etad avagacchata gpayitv
kasmd aikad iyatm ayi! gna-vidy
skt purandara-guro kva nu tat-prasaga (5)
And who is this beautiful young woman with you? Where does
She come from, and what is Her name?
Rdh, replied Kundalat, Her name is Kalvali. Having heard
of Your name, fame and qualities, She has come from Mathur to
meet You. Her expertise in singing surpasses that of even Indras
guru, Bhaspati. What more can I say? You will only understand what
I mean if You hear Her sing.
My friend, Kundalat, r Rdh then asked, from whom has
Kalvali learned such skill?
From Bhaspati himself, replied Kundalat.
And how did She get the chance to meet him? (45)
satra yad girasam atra vargi! vipury vyatanyata nu mthura vipra-varyai
tarhy eva so mara-purt sahasaitya msa
vsa vidhya paramdta nananda (6)
Beautiful-limbed Rdh, replied Kundalat, once, when the

brhmaas of Mathur were performing a great girasa sacrifice,
54
TH E F O U R T H M I S C H I E V O U S P L A Y F U L PA S T I M E
Bhaspati came there from the abode of the demigods and stayed in
Mathur for one month. He received great honour at that place, and
this pleased him immensely. (6)
madhye sat sa hi kadcid agyad eva
gta yad etad adadhd iyam li! sadya
medhvat tad aparedyu raho jagau tat
tena svarea bata tair api tla-tnai (7)
Sakh Rdh, one day in that respected assembly, Bhaspati

performed a recital of a celestial song. This song is extremely difficult
to sing, but Kalvali is so astute that amazingly She immediately
memorised it, and the next day She sang it with precisely the same
complex rhythm and subtle melody as he used. (7)
rutv bhaspatir aho mama gtam rt
k gyatti bahu-vismayavn avdt
martyo py aikad ayi mat-sakd-uktito yad
durga dyu-gnam api vipra! tad-nayaitm (8)
When Bhaspati heard Her sing, he was filled with amazement

and inquired from one of the Mathur brhmaas, Who is this
young woman who is singing my intricate celestial song? I am
astonished! She is a mere resident of this mortal world, and yet She
has learnt this song after hearing it only once. Please bring Her to
me. (8)
viprdeam avpya gpati-puro ytm im so bravt
tvm dypayit smi dhmati! par gndharva-vidym aham
medh te nupam pikli-vijay kaho yad dyate
naivd manu-jeu labdha-janu no kinnarm api (9)
On Bhaspatis order, the brhmaa brought Kalvali before

him. Most intelligent of young girls, said Bhaspati, Your genius
is matchless and Your voice defeats the cooing of cuckoos. How
wonderful! I will therefore instruct You in the topmost knowledge of
the Gandharvas. Such a fine intelligence and sweet voice cannot be
found in the realm of human beings, or even Kinnaras. (9)
55
adhpya msam iha varam api svaya svarntm aphayad imam iyam vinnte
prpyvan madhu-purm agamad vraje hya
sya tathdya tu tavgrata gat bht (10)
Bhaspati instructed this girl for the duration of his months

stay in Mathur. Then he took Her with him when he returned to
the heavenly planets and taught Her there for yet another year. She
returned to the Earth planet at the end of the month of vina, and
came to Mathur only yesterday. Now, today at dusk, She has come
before You here in Vraja. (10)
tad gyat kim api bhvini ka nu rga
gyni mlava-hima-praaya-pradoe
ka v svara su-mukhi! a-jam atha ruti v
k tasya vacmi catasv iti cdia tvam (11)
Upon hearing Kundalats story, r Rdh said, O Bhvini (beautiful lady), sing something for Me.
Vndvanevar, replied Kalvali, which rga would You like to
hear Me sing?
r Rdh replied, It is twilight, so You may sing a mlava rga.
Sumukhi (beautiful-faced one), in which melody should I sing?
Please sing in aaja, replied r Rdh.
Kalvali then asked, Rdh, in which of the four different rutis of
that melody will I sing? (11)
kahe rutir na tava vta-kaphdido
uddh bhaviyati kadpi vinaiva vm
tad-rga-tla-gamaka-svara-jti-tnagrma-riy madhuram tanu gtam ekam (12)
O beautiful one, replied r Rdh, if one has a bodily disorder

in which the kapha or vta in the throat is out of balance, it is not
possible to sing purely. In the same way, it is not possible to sing pure
notes without the backing of a v. Nonetheless, I would like to hear
56
You sing a sweet song full of the various attributes of music such as
scale (rga), rhythmic cycles (tla), musical notes (svara), ornaments
(gamaka), the particular class of rga (jti), improvised variations
(tna) and the Vedic system of melody (grma). (12)
rdhe! vinaiva bhavatm iha gna-vidy
jnanti k kalayat milit ruts t
procyettham tanuta keky-ali-vnda-ninditn-nan-tanana-rti surti-gnam (13)
Rdh, said Kalvali, who in this universe is as expert in music

and song as You are? I can only sing simple melodies. Please listen.
Saying this, Kalvali began to sing, T n na n ta na na , in such
a beautiful voice that She put to shame both the peacocks and the
bumblebees. (13)
dau priyli-vitater nayanru-nadya
sasrus tata sthagitat yayur eva madhye
antya-kae tu kara-kopalatm avpya
petu hana-hanad iti kiti-pha eva (14)
When r Rdhs dear sakhs heard Kalvalis sweet singing, rivers

of tears flowed from their eyes. As the song progressed, their rapture
and enchantment became such that their tears even stopped flowing.
Then, at the songs completion, those tears pattered to the ground
like a shower of small stones. (14)
tasy kahoratara-mnajuas tu cittahropala dravam avpa yadaiva sadya
scaryam khad ayi hanta! kalvale tvadgna sudh sura-purasya tiraskaroti (15)
r Rdhs heart had become as hard as a diamond because of Her

mna, but now it was melting, and this surprised Her. Dev, Kalvali,
She said, Your song is so sweet it far surpasses the sweetness of the
nectar of the demigods. (15)
57
tvdg jano yadi mamstika eva tihed
bhgyj janus tad akhila saphal-karomi
nandtmajo yadi puna uyd guan te
kahd bahir na hi karoti tad kadpi (16)
If only someone with Your skills would always stay with Me. Oh,
then I would be so fortunate! Only then would My entire life become
successful. But listen, Dev, if the son of Nanda Mahrja hears of
Your singing, He will certainly always wear You as an ornament
around His neck. (16)
abruta kundalatik na vadaitad et
sdhv tvam eva nija-kaha-ta nayainm
naivnyath kuru tatas tu parrddha-nika
ditsu sukhena parirabdhm iyea rdh (17)
kare lalga lalit tha vimya subhr
rce bravi vara-varini satyam etat
sammnana samucita na hi nika-dnt
syt tena sarva-vasanbharani dsye (18)
Rdh, Kundalat said, among women, Kalvali is the very

epitome of virtue, so do not speak to Her like this. You should
personally embrace Her; dont do anything else. r Rdh then
stepped forward to embrace Kalvali and to present Her with a
precious necklace, but Lalit whispered in r Rdhs ear, Rdh,
who is this person You are about to embrace? It is none other than
that wicked and deceitful lover of Yours in the guise of a lovely
woman.
My dear friend Lalit, r Rdh replied out loud, you give
supremely valuable advice. Indeed, after careful consideration you
are speaking the truth. I was going to express My appreciation by
simply presenting Her with a necklace, but that would not show Her
proper respect. I shall therefore present Her with all sorts of jewelled
ornaments and fine garments. (1718)
58
tad rpa-majari! mad-agrata eva yya
citrmbari paridhpayata prayatnai
udghtya samprati-purtana-kacuka dr
navya samarpayata tuga-kuca-dvaye sy (19)
r Rdh then turned to Rpa-majar and said, O Rpa-majar,

carefully dress Kalvali right before Me in a bright new outfit of many
colours. Take off Her old bodice, and quickly cover Her raised breasts
with a new one. (19)
kaundy abravt sumukhi! nodghaaygam asy
sakocam psyati para bhavad agra e
tad dehi yad yad ayi ditsasi sarvam eta
gatv sva-dhma paridhsyati na tv ihaiva (20)
Kundalat promptly spoke up. Beautiful-faced Rdh, she said,

please do not take off this beautiful young girls clothes, for She
will feel shy and embarrassed in front of You. Just present Her with
whatever You want to give Her, and let Her take it home to try on
there. (20)
na str-sadasy api bhiya kurute hriya ca
strti prasiddhir adhik sakhi! sarvadee
nanda-vartmani katha na yiysasi tva
sakoca-kaakam ihrpayasi svaya kim (21)
Sakh Kalvali, said r Rdh, everyone knows that women

never feel bashful or fearful when there are only other women
around. Tell Me, are You not creating the thorny obstacle of shyness
on this very happy occasion? (21)
rdhe! na mlya-vasanbharadi kicid
ag-karomi kim u gyaka kanyakham?
tva cet prasdasi sakt parirambham eka
dehy ehi m na dhana-gdhnu mavehi mugdhe (22)
Oh, Rdh, Kalvali said, I will not accept any garlands, clothes
or ornaments. Naive girl, I am not the daughter of a singer! If You are
59
pleased with Me, then only once give Me the wealth of Your embrace.
Do not think I am greedy for any other treasure. (22)
vmya kim atra kurue paridhehi sdhu
no ced bald api vaya paridhpayma
ek tvam atra atao vayam ity atas te
svtantryam astu katham ity avadhehi mugdhe (23)
Oh, sakh, r Rdhik then replied, why are You so contrary?

Why do You refuse My offer? Please put on these fine garments and
jewelled ornaments. If You do not comply willingly, I will dress You
Myself by force. Look, You are alone, and I have hundreds of sakhs
with Me. Silly girl, I warn You not to act so independently before Me.
I am telling You, just be careful! (23)
dve skandhayor dadhatur acalam agrato sy
phe vyamocayata kacuka-bandham ek
vaka-sthald apatat subhat-kadambapupe tad sapadi karttita-kicid ao (24)
Having said this, r Rdh ordered the sakhs to dress Kalvali in

the new bodice. Two sakhs in front of Kalvali firmly seized the veil
on Her shoulders, while another sakh went behind Her to unfasten
Her bodice. As the bodice loosened, two very big kadamba flowers,
each somewhat flattened on one side, slipped out and fell to the
ground. (24)
ki hanta ki patitam etad ayti p
dsyo khil jahasur eva sa-hasta-tlam
labdhvaguhana-pa yadi jihrati sma
ph-cakra tam atho vabhnuputr (25)
Aha! cried r Rdh. What has fallen out of Her bodice?! Rpamajar and all the other maidservants clapped their hands with glee,
and then shyly covered their laughing moon-like faces with their
veils. Vabhnu-nandin r Rdh turned Her back on r Ka and
sat down. (25)
60
l-kulasya sudurvara eva vaktre
vastrvto py ajani sa-svana eva hsa
rdhpy adhn nibhtam asvanam eva hsya
ka ca kundalatik ca jahsa pact (26)
When the sakhs saw what r Ka had done, they tried to

suppress their mirth by holding their veils over their mouths. Unable
to control themselves, however, they burst into loud peals of laughter.
Without uttering a word, r Rdh also joined in, and at last, so did
r Ka and Kundalat. (26)
mrtto hsya-raso muhrttam abhavat svdyas tata procire
sakhyo hanta! bhat-kadamba-kusume dhanye yuv bh-tale
dhrtte prpita-kaitave api punar nikaitave antato
bhtv hsya-rasmtbdhim anu ye sarv nidhatta sma na (27)
Then, the personified form of the transcendental mellow of

laughter (hsya-rasa) manifested for a moment in their midst, for
everyones supreme enjoyment. The sakhs began to address the two
kadamba flowers, saying, O great big kadamba flowers, of everyone
on the face of this Earth, it is you who are truly blessed. You are not
usually duplicitous, but you have become so by your association with
this cunning person. As flowers of a tree, you know no cunning.
But now that you are in the hands of this cheater, you are showing
such shamelessness that you have assumed the form of a young girls
breasts. We are all drowning in an ocean of the nectar of laughter
because of you. (27)
bho bho kundalate! kva te sahacar lajj na s dyate
ptlasya tale mamajja salile s kundavally saha
tucchyaiva bhavmi hanta vigata-cchytra va ki bruve
tad yumad-vadaneu ntyatu gir dev yathea muhu (28)
The sakhs asked Kundalat, Oh, Kundalat, where has your

companion Bashfulness gone now?
She and Kundalat have both drowned in the depths of the water
of Ptla-loka, said Kundalat. You cannot see her now.
61
If Kundalat and her sakh named Bashfulness have drowned and

passed away, then who are you? they asked.
Oh, I am only her shadow.
But if Kundalat has departed, how can we see her shadow? the
sakhs persisted.
I have nothing to say, said Kundalat. May the goddess of
speech dance upon your tongue. (28)
prem gpati-iyay saha sad sat-saga janmato
mithy-v na hi jihvay paricit sdhv sva-dharma muhu
adhypytanu karma krayasi te khytir vraje bhyas
ndy bht tava vchita yadiyat kpi vyath sahyatm (29)
Lalit then spoke. Kundalat, your love for Bhaspatis disciple

and your good association with Her has been increasing steadily
since your childhood. There is no trace of a false statement on your
tongue. Your glories are heard again and again throughout Vraja, and
it is proclaimed that you instruct chaste girls in their own righteous
activities. Thus you perform great deeds on behalf of Kmadeva.
Unfortunately, your desire was not fulfilled today, and consequently
you have to tolerate great pain. (29)
nt vividha-prayatna-racit vidy tidrd guror
vikretu sudhiy tvay dya rabhasd l-sadasypae
vikrt na hi sbhavat punar aho hsyspad-bhtat
prpt drag au bhakaa sa hi yadyta bhavadbhym iha (30)
Sakh Kundalat, how supremely intelligent you are. Today you

proudly came to our assembly from far away and have with great
endeavour tried to sell this knowledge you received from your guru.
But alas, you have not been able to sell your knowledge, and instead
you have quickly become a laughing stock. Maybe you came at an
inauspicious time. (30)
atrpae drutam im lalite dya vidy
vikrya vchitam aha yadi sdhayiye
tat kacuk vitarasha na ced dadmi
tubhya sva-kacukam aha kriyat pao yam (31)
62
r Ka responded, Lalit, I can easily sell this knowledge in the

market place of the sakhs and fulfil My desires. Now give Me that
bodice, or I will dress you up in it. (31)
uka prasnamayi korakat na gacchet
pre gate na khalu ceata eva deha
dambh katha vidita-tattva upaiti pj
svmin! m pratibhay na mala prayhi (32)
When Lalit heard this, she said, O king of rogues! Can a driedup flower become a fresh bud? Can a body function after its life-airs
have left it? Who will continue to worship a proud and deceitful
person once his deceit has been revealed? Oh, Svm, do not take
part in this disgraceful event by exercising Your talents in lying. (32)
ka sva-vakasi puna kusuma-dvaya tad
dhtv jagma jail-gham eva sadya
soccai svara bhuvi nipatya tath ruroda
yenkulaiva jail muhur pa khedam (33)
r Ka picked up the two kadamba flowers. Putting them

back on His chest as false breasts, He went to Jails quarters. There
He fell to the ground, wailing loudly. This distressed Jail and she
repeatedly expressed her concern. (33)
k tva, rodii ki kuto si, kim abht te vipriya putri tat
sarva brhi vimjya locana-jala-klinna mukhmbhoruham
h h hanta bhavmi bhgya-rahit dhi me janur dhik tanu
dhi m dhig dhig iti pravddha-davathu prace rddham
arddha vaca (34)
Who are You, my daughter? Where have You come from? Why
are You crying? Has someone harmed You? Wipe the tears from Your
lotus-face and tell me everything.
Trembling, Kalvali told Her sad story in a faltering voice. O noble
lady. Alas, alas, how unfortunate I am! Fie upon My body. Fie upon
My very birth. Hundreds upon hundreds of curses have fallen upon
My head. (34)
63
vso me vabhnu-bhpa-nagare r-krttidy svasu
kanyha saha rdhay sama sad saprtir blyata
yt smi cird aha nija-ght t draum utkahay
s m naiva vilokate na vadati premn na cligati (35)
I reside in King Vabhnus town, and I am the daughter of

Krtids sister. I have had a close, loving relationship with Rdh
since My childhood. I came from My home, eagerly looking forward
to meeting Her again after a long time. Alas! Rdh will not so much
as glance My way, what to speak of embrace Me with love and
affection. (35)
m dv smayate na naiva kuala-prana karoty dart
tat prair mama ki prayojanam ims tyakymy aha tvat-pura
rye! tva vimvadhraya kad ko me pardho bhavat
t tva pccha muhu pradya apatha s me katha kupyati (36)
When She saw Me, She would not smile sweetly at Me, not even
once. Nor was She attentive to even once inquiring about My wellbeing. What is the use of My staying alive? I shall give up My life right
now before you. Noble lady, please try to recall whether you know of
any offence I have committed against r Rdh. And please ask Her
again and again why She is angry with Me. (36)
vatse! samvasihi ko pi na te pardho
gacchmi sarvam adhunaiva samdadhmi
ta snehaymi bhavat parirambhaymi
salpaymi rajan saha yaymi (37)
Upon hearing Kalvalis pitiful speech, Jail said, O daughter,

calm down and do not be afraid. You have not committed any
offence. I am going to settle this right now. I will arrange that Rdh
soon gives You all Her love and affection. I will see to it that She
embraces You and talks to You. And what is more, this very night
You will both rest together on the same bed. (37)
64
ity uktv sahas snulayam agd dvlipl pura
prvocal lalite! kim dg abhavad vadhv sva-bhvo dhun
tasys tta-purd iya sva-bhagin t draum utkahayaiv
gt s katham atra sa-praayam ven na sambhate (38)
With these words, Jail burst into her daughter-in-laws quarters.

Seeing the sakhs there, she turned to Lalit and said, Lalit, why is
my daughter-in-law in such a contrary mood today? Her own cousinsister has come from Her fathers town, eager to see Her, but She is
neglecting Her. Why will She not speak kindly to Her? (38)
payai nayanru-sikta-sicay khinn smad antarmah
kruya janayaty ata su-carite! sd-guya-pre snue
en sdhu parivajasva kuala pccha priya kicana
bruhyasy hdaya-vyathpasaratu prhi m praya (39)
Jail then addressed r Rdh, O Sucarit (girl of good conduct),

O my daughter, You are full of good qualities. My dear daughter-inlaw, just look. This unhappy girls clothes are wet from Her tears. My
heart is filled with deep compassion for Her. Remove the pain from
Her heart: embrace Her properly, ask Her about Her well-being, and
speak to Her affectionately. Make Her happy as She was before, and
then I will also be satisfied. (39)
rye! yhi gha yath diasi tat kurve sukhendhun
evai tvati blik-jana-vth-vde svaya mpata
bllya sado lpa-buddhi-vayaso bhka-praskrudhas
tsu tvdg apra-buddhir atul pramik ki patet (40)
Mother-in-law, replied r Rdh, I shall certainly follow your

instructions, so please return to your quarters and rest happily. It
does not befit you to become involved in the petty quarrels of young
girls. All young sakhs are the same; their age is small and so is their
intelligence. They swing between quarrel and mutual affection from
one moment to the next. Your intelligence, on the other hand, is
unsurpassed, and you are highly authoritative. Is it appropriate for
you to become involved in these childish quarrels? (40)
65
uttiha m vada para mama mrdhna eva
datto may apatha mru-gale gha
tma-svasram anay saha bhukva eva
m bhindhi me guru-janasya nideam etat (41)
O daughter-in-law, say nothing more, Jail said. Stand up and

immediately embrace Your sister. Have Your meal together and then
take rest together. I am Your senior and elder, so do not disobey my
order. (41)
rye! sa-prauhi mm disi yadi tato vacmi satya yad e
prvocat kundavall kautaram adhika dusaha tena kopt
nsy vaktra viloke yadi punar adhun seyam asy prasdet
tarhy evha prasann diasi yad akhila tat karomy eva bham (42)
O mother-in-law, replied r Rdh, you have instructed Me

with firmness and seriousness; but before I obey your order, please
hear one thing. This girl has spoken harshly to Kundalat, and that
is why I feel so indignant that I do not even want to look at Her. If
She makes up with Kundalat, then I will also be satisfied; and I will
certainly do as you have told Me. (42)
rye! vakti m snu tava na mm e kau-vyharan
npy asyai kupit smi t prati tata provca rdh sphuam
ki mithy vadasha kupyasi na ced asyai prasdasy ala
kaha-grham iya tvaydya rabhasd ligyatm agrata (43)
O noble lady, Kundalat said, your daughter-in-law is lying.

Kalvali has not spoken harshly to me, and I do not feel angry
towards Her at all.
r Rdh boldly said to Kundalat, How can you lie in front of
My mother-in-law? If you are not angry with Kalvali, and if you are
really happy with Her, then embrace Her now for us all to see. (43)
t sthit sapadi kundalat vilokya
prha sma sapratibham eva tad mgk
66
rye! parma cira katarbravn nau
mithyeti t paribhavasya vidhehi ptrm (44)
Upon hearing r Rdhs words, Kundalat fell silent. When doeeyed r Rdh saw this, She immediately spoke the following clever
words: Mother-in-law, you please decide which of us is lying, and
then reproach that one. (44)
et yad atra na parivajate sa-hara
tat kopa-ligam iha ka khalu saaya syt
vddh vadan mama vadhr iha vakti satyam
anta prasdati na kundalat yad asym! (45)
Surely, if Kundalat is not delighted to embrace this pretty young

girl, there must be something wrong. She must be angry with Her.
Who could doubt that?
My daughter-in-law is speaking the truth, the old woman said.
Kundalat, why dont you forgive Kalvali and be pleased with
Her? (45)
yena prasdasi tad eva karomi kaundi
mny smi te dya racit jali rasmi tubhyam
vkyaiva man-mukham im parirabdhum esi
nta para vada ha h apatho mamtra (46)
Oh, Kundalat, I will do whatever it takes to make you happy

with Kalvali. Now listen to me. I am your worshipable superior, but
I am begging you with folded hands to embrace this girl before my
eyes. Do not say another word. Aah! For this end I take an oath upon
my head! (46)
ry dadti apatha na vibheyato pi
k dhr iya tava tad ehi parivajasva
ity laya ca jail-kuile ca dhtvaiv
ligayan bata mitho hari-kundavalyau (47)
When Kundalat made no move to embrace Kalvali, the sakhs

called out, O Kundalat, are you not afraid of this good womans
67
oath? Just see! What kind of intelligence do you have? Just embrace
Kalvali right now. Saying this, Jail, Kuil and all the sakhs caught
Kundalat and forced Her to embrace r Hari in His disguise as
Kalvali. (47)
vddh tad kila na bheda-bhaviyad rd
l-tater hasa-raso na virmam aiyat
t cela-ruddha-vadans tad api prahsa
niabdam eva vidadhu ca dadhu ca modam (48)
If old Jail had not been present, the sakhs would not have been
able at all to stop themselves from plunging into hsya-rasa. As it
was, they just covered their faces with their veils and drowned in
silent blissful laughter. (48)
vddh vadhm atha jagda nija-svasra
brhi priya parirabhasva ca nirvivdam
ity tmpi-vidhtau drutam eva rdhknau mitho tiparirambham avpayat tau (49)
Thereafter, the old woman told r Rdh, Daughter-in-law, now

You should speak lovingly with Your sister and warmly embrace Her.
Jail suddenly caught r Ka with one hand and r Rdh with the
other, and drew Them together in the snare of a tight embrace. (49)
harru-bindu-nikara nudata pratisvacelena bho sukhayata ca mitho bhaginyau
sambhujya kicana sukhena ktaika-talpasvpe dha-praayato nayata tri-ymm (50)
O sisters, she told Rdh and Ka, I see that You are crying
from the bliss of Your embrace. Now share Your mutual happiness by
using Your cloth to wipe away each others tears. After that, go and
happily enjoy a meal together, and then very affectionately spend the
night with each other. (50)
68
vddh jagma ayitu nija-geham rt
ka pragalbhatarat dadhad khyad l
vidy vigtata-mat gamitm api drg
vikrya vchitam avindam ato jit stha (51)
Having said this, the old woman left to take rest in her chambers
some distance away. r Ka then spoke to the sakhs even more
boldly and arrogantly than before: Look, sakhs, you thought that
this knowledge of Mine was contemptible, but I have quickly sold it
and thus attained the result I desired: victory over you all. (51)
bhrtar vadhr yad iha bho samabhoji tasmd
adyaiva vchitam alambhi jaya ca bhyn
setur yadi truita eva tad-rddha-bhukt
naivstv iya bhavatu pra-manorathaiva (52)
O king of all gallants, Lalit said, You have indeed achieved

Your desired result by enjoying Kundalat, who is your own sister-inlaw, and thus You have gained the greatest victory. Now that the rules
of social conduct are broken, why keep Kundalat only half-enjoyed?
Why not fulfil all her inner desires? (52)
bhrtrpi uddha-manas bhagin sutpi
pitr tra ki na parirabhyata eva loke
yumkam nakha-ikha smara-bhva eva
tvras tad-tma-samam eva jagac ca vettha (53)
Kundalat said, Lalit, cannot a brother embrace his sister with a

pure heart, or a father his daughter? Your whole body is burning from
head to toe with intense amorous desire, so you think that everyone
else in the world burns with that same desire. (53)
ity uktavaty atirueva nivedya kundavall bahir-bhavanam eva yaddhyatihat
tasy prasdana-kte niragu ca sakhyas
tatraika eva kusumesur apd yuvnau (54)
69
Saying this, Kundalat left the room, as if full of anger. All the
sakhs followed her to try to pacify her. The only one left inside was
the flower-archer Cupid, who engaged in protecting the youthful
Couple, r Rdh-Ka. (54)
subhr-vibhaga-kuilsya-saroja-sdhumdyan madhu-vrata-vilsa-susaurabhni
samprpya jla-vivareu jughrnur eva
prehlaya pratipada pramadormi-pujai (55)
iti rila-vivantha-cakravarti-pda-viracita
r-r-camatkra-candrik sampra
From outside, r Rdhs dear sakhs peeped in through the

patterned, latticed windows and inhaled the beautiful fragrance of
the amorous pastimes of Madhusdana r Ka. He Himself was
intoxicated by drinking the honey of r Rdhs frowning lotusface, which was decorated with arched eyebrows. The sakhs felt
themselves falling deeper and deeper into the waves of an ocean of
bliss. (55)
Thus ends the bhvnuvda of the r Camatkra-candrik of
rla Vivantha Cakravart hkura by rla Bhaktivednta Nryaa
Mahrja.
70

A Moonbeam of Complete Astonishment

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Moonbeam of Complete Astonishment

Uploaded by

Copyright:

Available Formats

r r guru-gaurgau jayata

OTHER BOOKS BY R RMAD BHAKTIVEDNTA NRYAA MAHRJA

Essence of the Bhagavad-gt

His Life and Teachings

Five Essential Essays

Going Beyond Vaikuha

The Butter Thief

The Nectar of Govinda-ll

The Origin of Ratha-ytr

The Way of Love

Secret Truths of the Bhgavatam

Secrets of the Undiscovered Self

Rays of the Harmonist (periodical)

For further information and free download of all titles

by the courtesy of Kior-mohana dsa and Sudev ds.

Photograph of rla Bhaktivednta Svm Mahrja

by the courtesy of Atula-ka dsa.

First printing: October 2006

translated from the Hindi edition of

Dedicated to my Holy Master

Bhakti Prajna Keava Gosvm Mahrja

feel supremely happy today that the faithful reader is being

The first mischievous playful pastime is the meeting in the box.

The Life History of rla Vivantha Cakravart hkura

Cakravart Mahaya who lived in Blcara Gambhil in the Muridbd

of rnivsa crya, was extremely learned and a great Vaiav,

Since time immemorial there have been four Vaiava sampradyas:

fragmented letter t (the final letter of the kma-gyatr) is taken

After the second period (prahara) of the night had passed,

In his old age, rla Vivantha Cakravart hkura spent most

Re-establishing the doctrine of parakyvda

In 1754, on the fifth day of the light phase of the moon of

Very few Gauya Vaiava cryas wrote as many books as rla

Jaiva-dharma, r Caitanya-ikmta, r Caitanya Mahprabhuk

rpad B. V. Mdhava Mahrja,

rpad B. V. Nemi Mahrja,

rpad B. V. Bhgavat Mahrja

Janak ds, Ka-priy ds and Larli ds

rpad B. V. Dmodara Mahrja

Anit ds, Brajantha dsa, Knt ds,

Bhaktivednta Nrya a Mahrja

nitya-ll-pravia o viupda r rmad

Bhaktivednta Svm Mahrja

nitya-ll-pravia o viupda r rmad

Bhakti Praj na Keava Gosvm Mahrja

yat-kruya uci-rasa-camatkra-vr nidhs tn

r Ka Caitanya Mahprabhu is the Supreme Lord

The Meeting in the Box

mt prta kim iha kurue nahyate peikeya

arly one morning, r Yaod, the queen of Vraja, was busy

My dear son, explained Yaod, in this box I am placing

Mother, is everything in this box for Me, asked r Ka, or is

O son, O ornament of Vraja! said r Yaod, You are the

Mother, who is this young girl? Whose daughter is She? Where

Listen, my son, I have a friend named Krtid, and it was from

Dear child, Lord Brahm has created numerous elevated feminine

r Yaod continued: This young bride is married to Abhimanyu.

At that moment, the maidservant Lavagalat hurriedly entered

r Vrajevar was happy to hear this and told Dhanih, I am

After Vrajevar r Yaod had gone to talk to the goldsmiths,

Before long, r Vrajevar returned, and Abhimanyu came in and

This box is full of many enchanting articles, such as valuable

decorated and engaged in amorous love.

O Queen of Vraja, I will carry out your order implicitly, replied