Part Three of Srila Krsna dasa Kaviraja’s Asta-kala Vraja-lila Masterpiece The Govinda-lilamrta Trilogy Including a Commentary by: Gadadhar-prana dasa Sri Sri Gadai-Gaurainga-kurija, Sri Mayapura Ghata P.O. Sri Mayapura Dhima + Nadiya,W.B, India + -402 A Prelude to Part Three's Text Radha returns Home from Sirya Paja ‘The svdrasikt meditation begins : As the sdidhaka maiijart lags behind, she distinctly remembers: "When we were strolling behind Rai on Her Radhakunda-abhisdra, Her mood was quite different: She was bubbling over with gaiety and frolic. While exchanging teasing remarks with Her various sakhis She was steeped in thought of meeting Syama to begin so many exciting pastimes.....But now, after our Svamini enjoyed all of these adventures, as Jatild escorts Her back to Yavata, She is in utter trepidation! I'll bet that She is think "Hay! This dyni buri* is pulling me back into the dark poison well of my suffering! Aha! Has providence created the pestle of today's late afternoon for grinding my mind and heart in the mortar of syama-viraha?" Radha can hardly walk. It appears that the heavy weight of grief lying within Her heart now causes Her gait to totter.....and suddenly the 'viraha sarpa™ of Krsna's severance bites Radhal!....She lets out a desparate cry.....and falls to the ground unconscious! But, while merged in oneness with Radha's grief, the sadhaka dast cries out too: "Ayi! Kalo sarpa!” kalo sarpa!" Jatild is startled and quickly comes over to see what has upset Radha. Although the black snake in question is Radha's Prana Govinda — the sdidhaka dast (caught off- guard) realises the predicament she faces and quickly ponders: "Uh-oh! I'd better come up with a story to protect Radhardni — lest that spontaneous outburst I made will spill the whole scandal!” Thus pretending to be grief-stricken, the sddhaka dast speaks: "Oh venerable Jatile! Didn't you see that black cobra slither across the pathway and bite Radha's foot? Oh no! It appears that She has instantly fallen unconscious from the snake's poisonous venom! Lalita and the other sakhis know very well why Rai fell unconscious. But, to protect Her, they go along with the kirikari's story by adding to the theatrics: "Oh Tuigavidye!", Sudevi exclaims, "Look! The snake crawled into that hole beside that Tamala-tree over there!" Although Jatili had not seen anything, she is lead to believe the false story about the snake. Thus she begins fretting: "Uh! Uh! If my Bau-ma suddenly passes away from a snake bite, who will perform Surya Paja for my son Abhimanyu's welfare?" Thus she swoons: "Oh Kundalate! We must do something right away to save Radha! Let's quickly bring a doctor!" Feigning grief to go along with Jatila's anxiousness, Kundalati replies: "Oh Arye!" We're still far away from our village; where shall we find an experienced doctor in these woods?" * dyni bur: old witch (Jatila) * viraha sarpa : the snake of separation, * kala sarpa : black snake. * Arye : sainily lady.A Prelude fila 463 But Lalita replies: "Oh honourable Jatile! Why don't we call Vrnda? As she is the caretaker of this forest, certainly she can offer some herbs or magic potion which can cure Radha.” "Oh Lalite, good idea! Let's quickly send someone to fetch Vmnda!", Jatila emplores. "But who shall go?” As it was the sddhaka dasi's outcry which inaugurated this spoof, one by one, all of the sakhis and mafijaris begin to focus their glances upon her. The sddhaka dasi's Gurudevi also gives a wink. "Well, I guess I'll go", the s@dhaka dast meekly announces. "Then quickly be on your way!", Jatild exclaims, touching the sddhaka dasi's back with her crooked walking stick. ‘As the dasT enters the forest and hastens her pace, she ponders: "Just a moment ago Syama disappeared from Radhi's vision; but could He still be remaining behind the foliage to enjoy a few last glimpses of Srimati before returning to the sakhas?" While thinking the matter over, however, she notices: "Yes, sure enough, there is Radha’s ‘play-stag’! He's crouching over like a sneaky thief who's planning to rob our Queen's entire treasury!" The das questions’, "You're here?" Caught off-guard, Krsna pretends to be innocent. "Oh! I was just about to return to My cows", He exclaims, "I'm searching for fresh grass to feed them." (The inner meaning of Krsna's statement, however, conveys that He is very anxious to enjoy Radharant to satisfy all of His senses!) The dast immediately ponders the second meaning and replies: "Oh Prabhu! It looks like your luck is changing.” Thus she begins to narrate Radha's present predicament....but then our Vidagdha Madhava comes up with an idea: "Hey dasi! Can you quickly dress Me just like a vana devi?" "Of course, why not?", the dast replies. Availing from a kalpa vrksa, the dasT secures all of the costume- ingredients to outfit Krsna into looking like one of Vmndi's vana carinis*. "Wow!", the dast surmises, “this outfit really makes Krs unrecognisable. Aha! Even I can no longer tell that here is our lampata raj Krsna then whispers His plan into the sddhaka dasi's ear, takes a doctor's kit in hand and returns with the dast to where Radha has fainted. Entering the sakhis' assembly the sddhaka dasi addresses Jat "Oh Arye! This is Nikuiija Vidya, she is a vana-devi and the cousin of Vrnda. Vida has sent her because she is expert in curing snake bites." With folded hands Jatila comes forward to address the vana-devi-clad Krsna, saying: "Oh Ojani (female snake charmer)! Can you really remove the poison from my Bau-ma's foot? Krsna (imitating a woman's voice) replies: "Oh Vrddhe (old woman)! I certainly can if the patient is a true saff (always chaste to Her husband)." Jatila ponders: "Aha! Here is an excellent opportunity to find out if Radha is cheating on us." Then Jatila answers (aloud): "Oh Nikufija Vidye! Please instruct us what to do at this tragic moment." ‘Under the guise of inspecting the patient, Krsna begins gazing upon Radha's beautiful limbs— and becomes enveloped in a stupor! (So the sadhaka dast gives Him a nudge). completely * vana-carint : female forest fairy.A Prelude ta 464 "Oh!", exclaims the vana-devi-clad Krsna (trying to cover up His sditvika emotions), "I can see that Syima-coloured objects are dear to the snake who bit this girl!" ("This young damsel is very dear to Syama’ "Just look here", says Nikufija Vidya (pointing to Radha's chin), "Seeing this black kasturt bindu, that syama sarpa went wild; thus it bit this pretty young girl.” ("Because Radha's face forcefully attracts Krsna, He cannot resist kissing Her!") As Jatila fathoms the first meaning, she tells Nikufija Vidya: "Yes, You are right. ‘That black snake is fond of dark objects because it just crawled into a dark hole right next to that syama-coloured Tamala-tree!" "So we'd better do one thing", Nikufja Vidya replies, "Let's first lay this young damsel down on a bed of soft, syama-coloured lotus petals. Then we shall line a path of these petals leading up to the snake's hole. "Why are You doing that”, Jatila asks out of curiosity. "Because only by drawing the snake back to its victim will we be able to remove the poison", Nikufija Vidya says. ("Only by bringing Krsna to Radha we will relief Radha's viraha-suffering.") "Oh, I see!", says Jatila (putting on airs that she understands all about the ‘mantras and tantras of snake charming). Nikufija Vidya continues: "Yes, only if that black snake personally returns to withdraw its venom can Radha be saved.” So after laying Radha on the bed of §yama-lotus petals, Krsna instructs: "We must place a protective tent around this girl so that no-one can view the snake's activities. After all", says Nikuiija Vidya, "that. .: snake will only return if unseen by others." The sakhis do what they are told and erect a protective tent surrounding Rad Next Krsna enters the tent with Jatila and instructs: "Oh Vrddhe! Can you remove this young girl's blue garment and hang it over the entrance? This will help to allure the snake." "Oh! If we remove Radha's garments She will be embarrassed when returning to consciousness!", exclaims Jatila. "Oh, don't you worry", says Nikufija Vidya, "I shall remain alone in this tent to comfort Her.” "Oh, that is kind of You", Jatila says. "Allright", says Nikuiija Vidya, "next all of you may sit in a circle, surrounding the tent. I want you to clasp hands, put on blindfolds and recite the mantra "syama ma". "Why should we chant Syamd ma?", the sakhis inquire. "Oh, don't you know?", the vana-devi-clad Krsna exclaims with a surprised look, "Syama Ma is Bhadra Kal, the syama-complexioned devi who is the most adored by all of the snakes in this forest. By calling her name, certainly that kalo sarpa will be brought back to its victim in no time." "Really", exclaims Jatila, with a jubilant look on her face. "Yes, of course", says Nikuijja Vidya, "provided that your sweet Bau-ma’ is a genuint sat’. ‘ Thus the stage is set: Jatila and the sakhis all put on blindfolds, sit around the tent holding hands and begin to softly utter the Sy’amd-ma mantra, Meanwhile, the vana * Bau ma : daughter in law. * salt : an ideal chaste woman.A Prelude tila 465 devi-clad Krsna goes in to approach Radha. Removing His costume, Krsna begins to embrace Radha and kiss Her lips! Radha instantly awakens — but due to the sambhoga sphiirti that She was enjoying with Syama during Her unconscious state — She assumes that Her dream simply continues on! Aho! Krsna is overjoyed as He becomes Radha's ramana without the least bit of resistance from Her! What a joyful union — the Divine Couple enjoy Their coveted samrddhiman sambhoga — which is Their highest conjugal ecstasy! After rati keli, however, Radha fully awakens from Her dilemma, Seeing Radha looking puzzled, Krsna silences Her and begins whispering into Her ear about how the whole escapade came about. Then Krsna requests Radha to re-dress Him to look like Nikuiija Vidya again: "Oh Priye!", whispers Krsna, "Ill go outside and show Jatila the success of my operation." But Radha says: "Wait! Let Me put on this costume to play a trick on My dearest sakhis." Krsna agrees and listens to Radha's plan. Then Radha takes Her biue Sari covering the doorway, places it over Krsna's reclining body to hide Him and goes out to address Jatila: "Oh Vrddhe! The snake has come! The snake has come! But as Radha has become partially conscious due to a large portion of the venom being removed, She is requesting that Her sakhis each take turns embracing Her. Because Radha's sakhis also possess the strong vow of chastity, their tender embraces shall help to remove the remaining poison in no time." Jatild is overjoyed to hear the good news, and replies: "Well then, Nikuiija Vidye, why don’t you first request Lalita?” Thus the vana devi-clad Radha approaches Lalita who is transported by the mantra she chants. Although she started by uttering syama ma, Syama ma, her repeated recitation has turned into 'fydma dmara, Sydma amara' (which means 'Syama is mine, Syama is mine’). Thus Nikuiija Vidya whispers: "Oh sakhi! By the power of your mantra-chanting your dearest black snake has arrived. Why don't you come and have a look?" Escorting Lalita inside, the vana devi‘-clad Radha says: "Oh sakhi, now you can embrace Rai to help relieve Her poison. I'l wait outsid As Laliti comes to embrace the figure lying behind the blue sari, however, Krsna reaches out to cover Her mouth. Lalita is startled! But due to the precarious situation she has been placed in, she dare not reveal the scandal. Instead, thanking Providence within her mind for creating this sweet moment, Lalita takes up her business as a pragalbha ramant to smother Krsna in kisses and embraces! Aho! Lalita commences to topple Syima’s rati prowess with her own stock of amorous stamina! What’ amusing prema keli! Krsna drowns within an ocean of bliss! But next, Laliti becomes keen on introducing Visakha into the mystery of Krsna's outlandish snake charming antics. So she re-dresses herself and comes out to tell Visakha: "Oh innocent one! You too should witness how successful Nikuiija ‘Vidya's plan is working. Come see with your own eyes. Thus, upon entering the tent, Visikha's ‘Syama amara, Syama dmdra'-chanting also bears its desired fruit! * pragatbha ramant : a very aggressive love-lom heroine,A Prelude tla 466 In this way, as the sakhis all take turns to enjoy Krsna's rati saviga, His desires become satiated. Then Nikufija:Vidyai Radha re-enters the tent to re-dress Krsna back into the costume. But as Radha sits up in jubilation completely relieved from the pangs of Her separation, Jatild enters, Seeing her Bau-ma normal again, Jatild praises Nikuilja Vidya: "Oh devi! Your talents are truly amazing! I am so glad that we met you just at the right time. Otherwise, Radha would have surely become devastated!" (Hearing Jatila's appropriate statement, all of the sakhTs smile as they fathom its sweet inner- meaning from Radha’s standpoint.) Removing one of Radha's precious necklaces, Jatila then coaxes: "Oh Nikuiija Vidye! Why don't you accept this gift as a token of our appreciation?" But the vana- devi-clad Krsna winces in disapproval to meekly exclaim: "The priti of all you cowherd women is my only motivation; I don't require any other reward. But, after all, it is the chastity of these young gopiy which renders my talents a success. Indeed, their activities show the world the highest example of dharma. So let their own spotless character go on shining to give happiness to all!" Jatilé is overjoyed upon witnessing Nikuiija Vidya's self-contentment and modesty. Thus she exclaims: "Oh devi! You are a true sadhu! Why don't you please come as a guest in our home tomorrow? As Radha is an expert cook, let Her offer You some sweet confections as a token of Her love.” The vana devi-clad Krsna replies with a grin: "Oh Vrddhe!* How can I refuse your hospitality?" Vrddhe : old woman.ir] Gadadhara - Ridhi-Gaura Krsnabhyath namah 467 Chapter Nineteen Aparahna-Lila (The Late Afternoon Pastimes) 3:36 p.m, - 6:00 p.m SRI KRSNA'S UTTARA GOSTHA (Krsna Returns From Cowherding in the Forest) Before entering Madhura Vrndavana, let's follow the Gaudiya Sampradaya custom to first take shelter of Sriman Mahaprabhu's bhavavesa* : Sri Navadvipa's Aparahna [ila : While leading His dhenus* and playing various games with His sakhas, Krsna returns from the forest to Nandagrima. He is dressed like a najavara (the best of dancers), a peacock feather crests His cfida* and a vana-mala tosses from His chest. Krgna’s face looks like a blue lotus covered with pollen by the dust raised from the cows' hooves. And as He places the Murali to His lips to melodiously play, the sakhas blow their buffalo horns or play other musical instruments. Thus the cows come running with their tails sailing; their mooing rumbles like the thunder. ‘Meanwhile, as Radhika watches Krsna from the roof, She is bouqueted with an array of bhavalankaras....and now Gaurahari assumes the same mood, as tears, trembling, perspiration, horripilation and loud cries overtake Him! So as hundreds of dnanda tarargas (pleasure waves) rise from the ocean of Vraja-lila rasa, Gaurasundara relishes them while inaugurating ever-new pastimes with His bhaktas. Oh, mind! Just worship His lotus-feet! - The Gutika* ‘Sri Navadvipa's setting In the dhdma’s north-east sector is Srivasa Agana, and north-east of that are Stivisa's beautiful flower gardens lining the Ganga’s banks. Here, seated under a huge, flowering Madhavi-lara, Gaurasundara and His bhaktas have been relishing Sr¥ Yugala-Kisora's Radhakunda-pastimes from Svaripa Damodara's madhura kirtana. Yet while listening, Gaurahari becomes tanmaya* with the [tla rasa — and sometimes He even gets up to re-enact such pastimes! Then Srivasa's flower-nikufijas become like the Cintimani-banks of Radhakunda and the priya sahacaras* such as Ramananda Raya, Gadadhara, Vasu Ghosa, * bhavavesa : deep absorption (in Vraja-Ila) * dhenus : cows * ciida : topknot of hair * The Gutika, Sri Madana Mohana das Baba's Edition. * tanmaya : merged in one-ness * priya sahacaras:: intimate associates.468 Sivananda Sena and Narahari appear just as the Vraja-tarunis. Then, while re-relishing those wonderful bhavas, everyone becomes overwhelmed! But as tlie time for returning home draws near, Svariipa's singing focuses on Krsna's uttara gostha Ila". The following synopsis tells what happens next in Siddha Krsna disa Baba's Gutika: When Gaurasundara hears that Radha and Krsna have separated to return to their respective homes, He becomes sad. Thus rising from the Madhavi-mandapa, He prepares to start homeward. The bhaktas, knowing the Lord's mind, begin to follow, performing sanikirtana in the mood of viraha. ‘The sarikirtana party first goes to Srivisa’s mandira for Nrsithha-deva's dargana, As everyone arrives, the pajart opens the doors and begins drati. Then he comes out, offers the Grati lamp to the three Prabhus", and begins distributing malas and candana to everyone. Nezt Mahaprabhu's safkirtana procession leaves for Candra-Sekhara's house, and thereafter, the houses of Dhanaijjaya and Vanamalt Pandita for darsana of their Radhi-Krsna dratis. Along the way, everyone dances while absorbed in Krsna's uttara gostha. Arriving on Navadvipa's south-eastern side, the procession enters $17 Advaita's estate to offer dandavats to tt Madana Gopila-jf, and the pajarT comes to present prasadi malas and candana, Then they leave for Sti Nityananda’s abode for $1i Baiki Bihiri's dargana, Thus from mandira to mandira, Mahaprabhu's party of dancing devotees visit many bhaktas’ horaes while performing an entire Navadvipa-dhdma parikramd, When Gaurasundara enters the sirtha-dvara of His own house, Mother Sact comes running to affectionately greet Gaura and Nitai (as Yasodi greets Krsna and Balarzima). She takes Them inside, seats Them on a vedi and lovingly offers drati. Then Saci tells everyone: "Its almost evening, so quickly go have a sndna* and return to get dressed and enjoy Your prasida." Sact tells her servants: "Oh hurry up! Bring Their bathing paraphernalia; then you can perform Their dressing and spigara." Saci affectionately addresses Gadidhara: "Oh son! Please hurry, you must bathe and wake up the ¢hakura (Sri Narayana). Offer Him some fruits, sweets and refreshing drinks.” (Having thus spoken, SacT leaves to perform her own duties) ‘Meanwhile the servants wash the hands and the feet of Gaura, Nitai and Advaita Prabhu and use a soft towel to dry Them. As the three Prabhus pause to rest, Svaripa Damodara sings according to the Lord's mood. His kirtana describes Radha's viraha for Krsna, the arrival of Candana-kali-sakht at Radha's house, Radhika's cooking and the following events in Vmdavana's aparahna lila. Thus everyone's mind enters madhura Vrnddvana." - The Gutika Vraja's Aparahna Ia sitra 19/1) Sri radharn prapta geharn nija ramana kyte klrpta ndnopahardrn susndtari ramya-vesarn priya mukha-kamaldloka piirna pramodam kygnarn caivaparahne vrajam anucalitarn dhenu-vrndair vayasyaih Sr radhaloka trptath pity-mukha militar matrmystarh smarami Translation — "When Radha arrives home She prepares many types of sweets for Krsna's evening bhojana. Then She bathes, attractively dressgs and becomes enthralled, seeing Krgna's lotus-face. * uttara gostha ila : Krsna's pastime of returning home from forest cowherding * Thee Prabhus : Nitti, Gaura and Advaita. * nana : bathAparabna-lila-19 ‘The Vrajalila stra 469 ‘And when heading for Nandagrdima with His sakhds and dhenus, Krsna satiates His eyes, seeing Radhika's smiling face! Then returning home, He meets His father and is fondled by His mother with the other ladies of the house. Let us thus remember Radha and Krsna during the late afternoon." - Smarana Mangala -7 Rasa Taraigint fika — This chapter explains the above stra in 110 Slokas. Srila Kaviraja Gosvamt will describe Krsna's activities with the sakhas up to sloka 48, then the topic returns to Radha. But in Krsna Bhavanamrta, Srila Cakravarfipada goes right to where Radhika’ [71d unfolds (like S11 Rapa does in the sittra) — and He has a good reason: His nisjhd is in the mafijart bhava. Hence, his mind always goes to Radha first. But then Srila Cakravartipada skillfully narrates Krsna's activities as if he were sitting in Radha's assembly and hearing them from the sakht named Candana-kald. So here is Krsna-Bhavanamrta’s version: Radha's viraha-fever Forlorn Radha is resting at home in Yavata, Since leaving Krsna She palpitates, and temorse and viraha torture Her beyond control! Thus She considers even half a second like a kalpa, Her house like a dark well, and Her shyness like a lightning-strike on Her head! Radha’s plight overwhelms the sakhis! To cool Srimat's fever they constantly anoint Her body with candana, but Her viraha-fire instantly dries the candana, so it flakes off! When all attempts fail to cool Srimaty, the sakhis lay Her down on a bed of wet Ieaves sprinkled with camphor. Meanwhile, Candana-kalA sakhT arrives, so the sakhis inquire: "Oh Candana-kale! From where are you coming?” "From Nandagrama’, she replies. ‘The sakhis: "What for?" Candana-kala: “To present Vrajevari YaSoda's request”. ‘The sakhis: "What is that?” Candana-kala: "Please ask Radha to quickly prepare and send sweets for Krsna's sdyahna bhojana." ‘The sakhis: "What is Krsna doing now?" Let's return to the text to find out : Krsna joins the sakhas 192) Getting lotus-eyed Krsna back, the sakias are rejuvenated! Thus they blow flutes and buffalo horns, or make sweet sounds by blowing on leaves; some boys even play Vinds. As they surround Krsna, each sakhd serves Him by his own adopted mood. Rusa Tarangint oka — Life returns to the sakhds as their Prana Govinda re-appears within their midst! Each sakha delights Krsna in his own special way. Some of the boys expertly play instruments; and amongst them, the leaf-players are noteworthy. To perform this art, a leaf is placed to the lips and blown to produce a high-pitched titillating sound. Some of the boys massage Krsna’s body, or feet, while others fan with camaras,Aparahna-a-19 Krsna joins the sakhas 470 Krsnahnika Kaumudi says: As all of the boys surround Krsna (after dispelling their sorrow) they anxiously implore: "Oh Prina-sakhe! Where did You go for so long?.....and why did You leave in the middle of our playing?” Madhusidana pauses, and seeing the sakhas speechless, he begins to answer: (As His {lossy lips shine with a tender smile it appears that the blind honey-bees are kissing the flowers ‘of His speech) "Look here, sakhas!", says Krsna, "I went to the Yamuna’ to get relief from the summer-heat, and I met some young, beautiful friends who helped Me. But fearing delay, I only entered the water with them briefly. So I didn't call you, to allow the cows to go on grazing undisturbed. Oh well, now it's getting late, so let's play our flutes to round up the cows. It’s time to go home.” Returning to the text— 1983) ‘The sakhds amuse Krsna and Balarama with their didpa (variegated conversations), anuldpa (repeated words), praldpa (meaningless talk), vipraldpa (contradictory speech), sarilapa (mutual discourses), supraldpa (auspicious words), vilapa (lamentation) and apalapa (secret messages). Rasa Taraiigint fika — Here are some examples: sakhd tells Krsna: "When You left us we went on playing as usual, but none of us could enjoy ourselves like before.” 2) Anuliipa : Another sakha repeatedly says: "O Krsna, without seeing You nothing is exciting — we lose our enthusiasm!" 3) Pralapa : Someone starts jibbering nonsense : "After Krsna left, He secretly came back and fed me some fruits, but heating the other sakhas approaching, He ran away!" 4) Vipralapa : Another sakha retorts: "Even when Krsna comes, our desire for His saiiga increases; His darsana only makes us more anxious to see Him! Yet how could He leave without thinking of us...and then suddenly return unexpectedly? Is this His cruelty or His tenderness, I can't understand?" 5) Sarhliipa : A sakhd converses with Krsna as follows: “Oh Bhai Kandi! Why did You leave for so long?" Krsna: "I fell into the hands of Subala and Madhumaigala.” Sakha: "Where did You go?" Krsna: "We went to Kusuma Sarovara and then to Radhakunda, Madhumanga down there and ate a whole stock of bananas, it took him two hours." Sakha: "Didn't he give You any?" Tate a lot of bananas too, and fell asleep.” "Then?" : "When I woke up I became enchanted by Radhakunda's beautiful scenery. So ‘we played in the nikuijas there for a long time. Then 1 took another nap and upon awakening I listened to the Sukas and the Sarikas." Sakhd: "So You must have forgotten all about us?” Krsna: "Na, ni"! T was coming back just then, but Madhumafgala insisted that I watch him perform Strya pija; so I was late." (Thus Krsna tells the truth in a round-about way) 6) Supralipa: A sakha says: "Hey Krsna! Seeing Your depressed face we can understand that You didn’t have any fun after leaving us. So let's start playing again and You can forget all of Your distress.” (This sakhd mistakes Krsna’s 'Radhd-viraha' for the sadness of missing them) * In Kysnahnika Kaumudi's version, the midday pastimes take place beside the Yamuna, not at Radhakunda. * na, nd: no, 00Aparahna-Ila-19 ‘The sakhas' conversation an 7) Vilapa : Another sakha sobs with tear-soaked eyes: "Oh Priya-sakhe! Having missed You I was deeply hurt!" 8) Apalipa : Someone conceals his sorrow to say: "Oh Kanai! Na, we didn't experience any inconvenience — Balarama kept us happy with His affectionate behaviour.” 19/4) Some of the sakhds speak grasta vakya (words with omitted syllables), others talk unclearly (avispasfa), someone uses a nirasta (swift spoken) language and another sakhd speaks avajiia (meaningless words). Then a sakhd mutters vitatha (lies), another conveys saiigata (heart-felt) words and another talks with a sunrta (endearing) speech. Rasa Taraigint tka — Vitatha: One sakha speaks contrary to his feelings: "Oh Krsna! You don't love us as much as Subala and Madhumangala!” Sangata: Another sakhd speaks justly: "Hey Krsna! You shouldn't have left us for so Jong!" Sunrta: Someone says: "Let's not quarrel about the past; now that Krsna's back, let's discuss about what games to play next." 19/5) Some boys offer tiraskdra (rebuke), others use sahdsa (words spoken with tender smiles), some talk vydja stuti (praises under the fault-finding pretext), other use giidha vakya (words containing secret meaning) and some of the boys prahelis (riddles). Rasa Tarangint ftka — ‘Tiraskara: "Hey Krsna! You're lacking kindness and good sense! Thus You finally showed up! Didn't You consider our inconvenience? Furthermore, You left the stronger sakhas behind and entered the dangerous forest with only two small frail boys. Don't You know that we worry about Your welfare? Surely You saw many beautiful forest sights, and enjoyed cating all types of fruits; but didn't You bring anything for us?" Sahiisa : A priya narma sakha smiles to speak some words with double meaning, *O Bhai Kandi! I know that You love the kalpa-latas (desire-laras, meaning the gopts). Did You enjoy seeing and touching their flowers and fruits (lotus-face and Bacl-like breasts)?" Vyaja-stuti: One sakha criticises with so-called praise. Our Vanamal is a vitva premika (universal lover). Aha! He's mad after the birds, the animals, the trees and even the non- moving objects. So it's no wonder that He forgot all about us!" Gagha Vakya: A priya narma sakha smiles to offer a double-meaning statement: "Oh, whatever our Krsna may be, He's surely parama rasada (expert in play, or expert in rati kvida). He's dear to the padmints (the highly qualified nayikas) and He possesses great character (He's characterless)!" Praheli: Someone else speaks a riddle: , 1) bahu mukha dhart kintw eka mukhe khay sada sudhd pane-o Suskata nahi yay vagendriya hina hoiya-o nirantara mahdmyta makhd gane tose cardicaraAparahna-a-19 ‘The sakhds' conversation an ‘Translation — "Who has many mouths, yet eats with only one? And who always drinks nectar, yet never becomes dry? Although speechless, she spreads her great nectar-singing to all the mobile and immobile objects." Answer: Krsna's flute. 2) dekhile judaya prana, dhrta nahi hoy nirave va porer sabda katha koy taru-lata vine-o sei kusuma phujaya Gnanda bhitore sukha sagara bhasiiya ‘Translation — "Who pleases everyone's heart, but can never be captured? Who is silent, yet speaks another's voice? And who blossoms like a flower without being attached to a tree or a vine? And who brings dnanda while resting within an ocean of pleasure?" Answer: "Krsna's smile”. 19/6) Other boys speak citra kdvya (fancy poetry) which makes Krsna and Baladeva smile. One sakhd asks a difficult question (samasyd dana), and another supplies the answer (samasyd pitrana). Rasa Taraigint ka — There are many who don't get the chance to directly talk with Krsna. So to capture His attention, they play the game called samasya dana and samasya pitrana. Here is a sample : One boy asks the incomplete question, ke emon’ (who is such?) Then another boy finishes the statement with a poem — Gnanda miirati amadera krsna vine; emona anande dite jane kon jane? ‘pasu pakst taru lata nara narigana Sabhara dnanda-kart bolo ‘ke emon'? ‘Translation — "Except for our Sri Krsna, who else is such an ananda mrt’? Who can give such pleasure? So just answer — Who pleases the animals, the birds, the trees and the lards — what to speak of all the men and women?" Candana-kala Revives Radha Now we switch back to Krsna-Bhivandmrta, where Candana Kali sakhi? goes on speaking within Radha's assembly. The sakhis inquire: "What's Krsna doing now?" Candana-kald replies: "He's playing ball with the sakhas — they're taking tums throwing and catching it. But when Krsna played with Sridima*, Sridima became arrogant and spoke proudly, so Krsna exclaimed: "Oh-rey Sridama! What's going on? My skillful tricks will 's elder brother.Aparahna-Iili-19 The sakhas' conversation 473 open your eyes! Don't you remember how I squeezed you within My wrestling hold? So'I'm warning you, if you want to save yourself, you'd better step back when I mention arm wrestling!" Sridima retorts: "For tying up people sri-dama (meaning the beautiful knot) always gains the jaya-sr7 (victory spoils)! I mean to say, in the past Sridima won, presently Sridama is winning and in the future the winner will be Sridama! So don't forget — and aren't Your own shoulders the witness"? You're simply trying to hide the matter by flapping Your mouth to praise Your own glories!" Sridama goes on: "Hey Krsna! You boast about Your skill in killing demons — but that's a small matter. Actually it was the brahmanas' mantras which killed POtand. If You say, ‘Tkilled Aghasura!’, then just remember, You didn’t enter Aghasura’s stomach alone — we also followed You. And no-one thinks much of Bakasura. If You say ‘I held Giri-Govardhanat’, then I shall remind You — Girirdja lifted himself into the sky, being pleased with the \Vrajavasis' piija. All You did was hold Your hand underneath, So why are You so arrogant? I can't see one justifiable reason!" ‘Then Candana-kald says: "Hey sakhis! With prideful boasting and neglectful slander, Sridima thus offers his praza a million times — as if he were offering an arati to the shining effulgence of Krsna’s toenails!" Radhiki’s préna-Saphari was cast onto the dry shore of Krsna-viraha, and was flapping itself to death! Yet fortunately, Candana-kald arrived just in time. For with the amyta taraiga’ of Krsna's news, she cast Radhika right back into the life-giving river of Kr kathamrta\ Parama Samya Dharma In Sridama’s boasting example, we learn that the sakhas don't maintain a trace of regard for Krsna as a superior; They consider Him their equal. Such worship is called parama samya dharma, because their sense of equality binds Krsna to their prema. The following story gives another example: ‘One day Madhumaigala wanted to visit Krsna, so after dressing in full brahmana gar — with tilaka, shaven head and a shiny sacred thread, he asked his grandmother, Paurnamast devi, where Krsna was. She replied: "Krsna is with Candravali." So when Batu arrived at Candra’s Aufija, she instantly got up and welcomed him; she even offered her pranamas to Batu's lotusfeet, But Krsna didn't get up from the bed, nor did He offer Batu a pranama. Thus feeling a bit neglected, Madhu spok "Hey Krsna! I'm a reputed yajfika brahmana*, why aren't You offering obeisances unto me? With such laxity You'll never gain promotion to the heavenly planets.” Krsna answers: "Oh, that’s good. Hey, since when have you become a brahmana? Do you mean to say that I'm supposed to offer pranama to you?" “Oh-rey! You foolish cowherder's son!", Batu exclaims, "You'll never learn how to respect a brahmana gentleman! Thus the people say: "Even a ninety-year old milkman still lacks brains.” And belonging to the cowherd-caste, You mingle with the cow boys, graze Your * According to the Bhigavata’s Tenth Canto, Sridama defeated Krsna at a sporting match whereby Kyypa was obliged to carry Sridaima on His shoulders. * prana Saphart: the minnow of Radha's lite force. * aria taraniga : nectar wave. * yajaika brahmana : one expert in sacrificial performances.Aparail 19 ‘The sakhds' conversation m4 cows, steal butter and make a business out of selling the. clothes that You steal from the cowherd daughters. So how will You understand the sastras?" "Aha-rey!", Krsna jests, "Your brahmana-disguise doesn't fool Me! I haven't seen a day pass when you haven't eaten the cowherds' remnants. Still you're demanding the respect due to a brahmana — ha hal This time Madhumafgala becomes angry and kicks Krsna in the chest! But Krsna kicks Madhu back — right in the chest! Then Madhu comes to his senses — ‘Hay, hiy!', he exclaims. "What have I done? Today I've kicked my Prdina-Govinda's delicate body!" ‘Thus pained, Madhumaigala repents, consoles Krspa, gently rubs his hand over Krsna's chest, and even sheds tears over his misconduct! But Krsna is equally upset for having kicked ‘Madhu! He cries and rubs His hand over Madhumaigala's chest to ease his pain, A moment later Krsna says: "Look, Madhumaiigala! Once Bhrgu Muni kicked Me in the chest like you did; but there is a big difference between his kick and yours. Oh Bhai! Your kick is very sweet, very madhura! But hy! I've certainly made a terrible blunder by injuring you. I'm condemned!" ‘Now one might wonder: "What differencre does Krsna see between Bhrgu Muni’s kick and Madhu's? Didn't both of them act from the arrogance of being a brahmana? Answer: The difference lies in the attitude of each kicker. Bhrgu Muni saw Krsna as Visnu, the mahd-aisvaryamaya Universal Lord, and his pride wasn't coated with pure affection, Thus Visnu awarded Bhrgu Muni the respect that he had desired, and bade farewell, But Caitanya Caritamrta instructs us in this connection : abhimana hoite krsna bhakti hoy antardhina Translation — "When a devotee becomes proud, Krsna-bhakti disappears." Reversely, owing to Madhumahgala's madhuryamaya prema, his pride dictates: "Hey Krsna! You're not the least bit greater than me!" Hence, Krsna reciprocates with the kick of His soft carana kamala which ate coveted by all of the devaras. It is Madhu's parama samya bhava® that awarded him this sweet gift. Returning to the text, we see Madhumangala’s antics continuing: 19/7,8) Then Balarama sees Madhumaigala hiding some naivedya* under his chaddor (like a thief hiding his stolen loot), so he questions: "Hey Bato! What's that behind your cloth? ‘Sirya-deva's prasaida." ‘All of the Vraja-vasis. Since it is Sunday, it's the best day for Sirya-pija." ‘Let's see what you got, why not open your sash?" 'Na, na! You and Your sakhds are too greed ‘Why don't you give some to us? Let's divide it, and you can also enjoy a share." Batu: "Na, I won't share it, besides I'm not ready to eat it now." 19/9) But Balarima warns: "These boys might take your prasiida by force." * parama samya bhava : feeling of complete equality * naivedya : prasada from a devataAparahna-li-19 Madhumaigala's prasada caper 475 Batu: "I see Your sakhds like brades of straw! And because I'm a briimana and a brahmacari, \ think the same about You!" 19/10) ‘Then Balardma signals the sakhds, who thus surround Batu and politely begin begging for a share of the prasdda. But Batu remains silent and continues to hide his loot. Rasa Taraigint tka — While taking their positions and preparing to move in, the sakhas give Madhumaigala a last chance. They humbly plead: "Oh Bhai" Bato! Look, you're the greatest brahmana in the world, and you're a powerful brahmacart. So what kind of force, trickery or stealing can we employ against you? For if we tried anything — you'd surely burn us to a crisp with your fearsome curses! Thus we humbly request you — just give us a small morsel and you can keep the rest.” I9/i1) But suddenly a boy comes from behind to cover Madhu's eyes! Then some sakhas grab the naivedya-bundle and run! 19/12) As the boys eat up the stolen property, another sakid pulls the back fold out of Bafu's dhoff! Then Subala takes the golden rings which Jafila presented to Madhu! Rasa Tarangini ftka — After the naivedya is stolen, Baju's eyes are uncovered. Then to taunt Madhu, the sakhas make faces while eating before him! Subala even gets away with the daksind. As Batu is stunned in despair, another boy quickly pulls out his dhoft to further humiliate him! 19/13,14) Then someone opens the front fold of Madhu's dhoft too! Another boy swoops in from the side, knocks off his turban and loosens his topknot of hair! Someone steals Madhu's flute, and another runs away with his stick! Rasa Tarangint tka — Poor Batu stands flabbergasted, seeing the sakhds eating his prasada! Then one laughing boy shows Madhu that his dhoff has been pulled out from behind. But when Batu instinctively looks back, the boy pulls out Madhu's front fold too! Aho! Baju grabs his dhoyt and attempts to run after him — but it's too late. The other sakhas swoop in from all sides to molest Batu! . : 19/15) ‘Then Madhumaigala shrieks, loudly laughs, growls, scolds and curses the boys. He even takes Ksna's stick to chase after them! Rasa Taraigint ka — Batu's situation becomes like that of an insect embracing the fire! He begins laughing in an uproar — as if to chide, "You foolish boys don't know what calamities await you for scandalizing an innocent brahmana!" Then he curses: "Aha! Let a hungry tigressdevour You!" Next he rebukes and scolds: "Hey you scoundrels! You rogues! You rowdy offensive thieves of brahmanas' property! Just wait! Just wait! Your befitting punishment is on the way!” Madhu then grabs a cowherding stick from Krsna's hand and takes to chasing the boys! But while loudly laughing, the boys disperse in every direction! * Bhai : brother.476 19/16) Madhu manages to catch up with some of the boys — and a stick-fight begins! But then Krsna comes to embrace Madhu; He also stops the sakhas. Rasa Taraigint ka — Madhu twirls his stick in mid air, matching skill with the other boys in lathi khela (stick fighting)! It’s an exciting brawl! But suddenly Krsna intervenes, saying: "Oh Bhai! Today you've given Me great pleasure!" Thus He firmly embraces Madhu! Then Krsna calls off the sakhas from any further rough-housing. 19/17,18) Krsna recovers Madhu's chddor, venu, stick and turban, and returns them. But not finding his golden rings, Batu becomes infuriated and starts cursing: "Oh hey naughty boys! You've devoured my naivedya and plundered my daksind! So you're all mahd-aparadhis for usurping a brahmana's property. Because you're now impure — don't touch me!" 19/19) Batu goes on: "I'm now going to inform the Vrajavasis about your atrocities!" Thus, while pouting and hissing, Madhu quickly paces ahead — but Balardima runs to stop him! Rasa Tarangint fika — While huffing and puffing along, Madhu scoffs: "Just wait! All of the elderly gopas will severely punish you rascals! How dare you! Your atrocities have gone far beyond the brink of toleration! Just wait! Just wait! Let's see what's in store for you!" 19/20) Madhumangala points his finger and warns Balai’: "You've instigated this great sin of brahmasva haraua (stealing a brahmana's property)! You ordered the sakhas Rasa Taraigint ka This is a lila. vira rasa (sporting chivalry) is a saficdrt bhava (subordinate mellow) contained within sakha rasa. Just as boys scrap and fight amongst themselves — our Krsna and His friends are no different. This is a great form of amusement. Anger, pride, jealousy, boasting, cheating, cursing, swearing and even fighting — all find their way into Vraja-Iila's divine format. Everything is done to increase Krsna's pleasure. 19/21) ‘Thus Govinda plays with His sakhds under every tree and beside every latd, giving pleasure to every animal, bird and moving and non-moving entity. But then He anxiously ponders: "It's getting late, I'd better return home to give joy to the Vrajavasis!" Rasa Taraigint fka — As Krsna plays with the sakhas while moving through the forest — He embraces the tees and the /atds, fondles the deer, pets the monkeys and looks upon everyone and everything with loving glances. Thus He acts as a premdnanda marti to all! But then Krsna suddenly remembers the suffering that His parents and'village-companions experience in His separation, Thus He becomes overwhelmed by a great hankering to restore their happiness, But as Krsna starts to leave, the forest-inhabitants begin lamenting. Krsnahnika Kaumudi elucidates : * Balai : Balarama,Aparahna-lili-19 Krsna leaves the forest 477 The forest's Viraha ‘The bees soar to Krsna's rasamaya feet, mistaking them for a kamala. Thus one might. consider: "Aho! Has the black kajjala bordering the Vana-laksmr's" eyes washed away with her tears upon seeing Krsna's departure?" The birds become perplexed, flutter their wings, and loudly chirp — as they wail in pain! Attacked by the Krsna-viraha-fever, the mourning deer stretch their necks and fix their unblinking eyes on Krsna. They are praying for one last glance from Govinda before He steps out of sight! The forlorn peacocks brush their tail-feathers over the earth. Is this another attack of the Vana-Laksmi's Krsna-viraha? For the peacocks’ feathers resemble her hairs that toss about, as she rolls on the ground in agony! The cranes follow Krsna by flying from one sarovara to the next, And with faltering voices and tears rolling from their eyes, they feelingly call out to Him! 19/22) Seeing that Dhavala and His other cows have wandered away, Krsna calls them by name individually, using His varits7. Rasa Tarangint fika — Dhavali and Sabali are Krsna's dearest cows. However, by saying dhavali-adi, the author refers to all of them. In other words, Krsna calls the leading cow of each herd by name. 19/23,24) Krsna lovingly calls: Padme, Raigini, Harini, Kafija-gandhe and Rambhe! Hi, hi! Camari, Khafijani, Kajjalaksi and Sande! Hi, hi! Bhramarike, Sunade, Sanande, Dhiimre and Sarali! Hi, hi! Kali, Pali, Syme, Harhsi and Kurangi! Hi, hi! Kapile, Godavari, Induprabhe, Sone and Triveni! Hi, hi! Yamune, Candralike, Narmade and Gopati! Rasa Tarangini fika — Just as people call one another by saying 'Oh-hey, ob-rey’, etc., the Vrajavasis call their cows uttering 'hi-hi” In Krsnahnika Kaumudi, some other dhenus are mentioned: "Ayi* Sabali, Pigangi, Kali, Nite! Ayi, Harini, Bodhini, Dhimale and Susile!", Krsna calls, "Come, come this way, and don't remain afar — it's time t6 go home!" 19/25) Owing to love's fascination, the dhenus think: “Oh, Krsna is following us as we graze on the fresh grass." But hearing the venu's call a long way off — the dhenus realise that they have wandered away! Rasa Tarangint fk — ‘The main feature of the love of Vendavana's animals is their innocent trust in Krsna. ‘Thus when He entered the forest following behind them, they considered: "Krsna is always watching us.” So being pre-occupied with such loving thoughts they could not understand that He went to Radhakunda, Now as Krsna lovingly calls them with His flute, they wake up from their stupor. * Sei Vana Laks: The personfied dev of Vindivana’s forest. “ayi: comeAparahna-lila-19 Krsna Calls the Cows 478 19/26) Although the dhenus move slowly owing to their heavy udders, they start running, hearing Krsna's call! Their faces, tails, ears, and the blankets resting over their backs all rise as they hold their chewed grass between their teeth! 1927) All of the herd-leaders (such as the dhenu named Gaiga) come running with their herds to smell Krsna with their noses and to gaze upon Him with their eyes! Rasa Taraigini fika — Krsnihnika Kaumudi adds: "Hearing the venw's call, the dhenus begin running towards Krsna. Their swollen, full udders (resembling an elephant's temples) sway back and forth as their hooves mark up the earth's surface. But still the carth rejoices upon feeling their touch! 19/28) ‘The dhenus brush against Govinda — as if embracing Him. Then they lick Him with their tongues, surround Him and begin mooing loudly! 19/29,30) Overwhelmed by affection, Krsna scratches behind their ears and rubs their backs with the ampta touch of His lotus-hand. He says: "Hey mothers! Have you filled your stomachs with fresh grass? Look, the day's ending, let's go home to your hungry calves." Rasa Taraigint tka — Kysna's statement reveals that His affection for the new calves waiting at the gosald is greater than His concern for their mothers. After all, one's helplessness invokes the Lord's special-mercy. Krsna's talking with the dhenus shows His excessive prema, and by prema's influence these dumb animals can understand. This shouldn't appear astonishing, however, because ‘prema’s language’ can be understood even without speaking, 1981) After Krsna speaks, the sakhds affectionately divide the herds and direct all of the cows towards Vraja. Rasa Tarangint tka — Blinded by Krsna-anuraga, the cows are stunned by Krsna's company; thus everything remains at a standstill! Hence the sakhds set them into motion. 19/32) ‘The dhenus, all differently decorated with ringing bells and jingling ornaments, form a delightful picture as each herd moves in harmony towards Nanda- vraja. 19/33) The white kama-dhenus and the black buffaloes move in procession on Krsna's right and left. But.as the devatis watch from the skyways, they mistakenly conclude: "Aha! Here we find the Gaiiga and the Yamund flowing side by side!" 19/34) ‘Who wouldn't be overjoyed seeing Krsna slowly pacing behind His dhenus while showering them with His venw gidmria’? The fine locks falling over His forehead have durned grey from the dust raised by their hooves. Rasa Taraigini ka — * venu gitamta : the nectar flute-songAparahna-lili-19 ‘The dhenus' return 479 As Vmdavana's renu* begins to cover everything, an exquisite new beauty evolves. Krsnahnika Kaumudi elaborates: ‘The Earth is always saturated with Krsna-prema by the touch of His carana kamala, Nevertheless, she deeply hankers to embrace Krsna's other limbs, along with His friends, dhenus and other paraphernalia too. So as the dhenus' hooves pierce the earth she becomes all- pervasive to distribute herself as renw and fully satiates her inner desires. Krsna covered in dhenu-renu* Just as a black bumblebee's elegance increases when sprinkled by flower-pollen, Krsna looks gorgeous, covered with renu as His hairs toss in the wind! Ksna's white turban, decorated with leaves and flower-clusters, is covered in renu, and the dhenu-renu scatters over His Vaijayant-mala so that the flowers appear to be smiling. Indeed, it resembles flower- pollen which spreads everywhere. Even Krsna's reputed Kaustubha-mani looks spectacular, as itis coated with renu. One might guess: "Oh, has this mani raja” garlanded itself with a second effulgence to increase its purity?” 19/35) There is no pathway devoid of Krsna's sakhds, there is no sakhd not captivated by enjoyment, there are no games that fail to cause laughter, and there is no laughter that doesn't make Krsna happy! 19/36) Krsna sings with His friends and dances down the path. Then they come to rest under a tree. But while they rest, newer games ensue that arouse more joy, and in this joyous mood they again parade onward! Rasa Taraigint tka — Krsnahnika Kaumudi continues: As Krsna walks, His love-saturated glance showers karundmria in every direction! And everywhere His desire-laras are blooming! Thus on every pathway mother Earth worships His crimson lotusfeet. In turn, His shining toenails bathe the carth with their effulgence! Thus in great dignity, Krsna surrounds Himself with Baladeva and the other gopa-kumaras as They head for Vraja. The devatas take dargana. 1987) Meanwhile, the devatds, headed by Brahma and Siva, and the upa-devatas* along with many rsis and sages arrive. They begin to worship and serve Krsna with their prayers, dancing, obeisances, singing, music and a shower of flower-petals. Krsna reciprocates by smiling and looking at them with His kariind-drsfi (glance of compassion)! Rasa Taraigint fika — The devatas include Indra, Kuvera, Yamarija, Vayu, Varuna, Surya, etc. The upadevaras are the Yaksas, Gandharvas, Kinnaras and others. The munis and ryis are headed by Narada, * ren dust * dhena renu : dust from the cows' hooves, * mani raja: king of gems * upa-devatas: less prominent devatas .Aparahna-lila-19 Krsna Plays with the sakhis 480 Prayers by the Devatas 19/38) "Glories to YaSodi-nandana! You wear a beautiful pearl necklace, and You are an Abode of qualities, a krpd-sindhu, the performer of wonderful pastimes, a great dancer, the destroyer of the asuras and always free from anxiety!" Rasa Taraigint ka — Thus the devatais (headed by Lord Brahma) begin an asfakam of prayers, Brahma addresses his clan: "We devatas are always absorbed in Sit Bhagavn's aigvarya (opulences), but today, by His boundless kypa, we have the fortune to see His madhurya feature. Indeed, svayarh bhagavan is a madhuryamaya marti, and His bhauma vrndavana Ifa bestows mercy on everyone in the universe. Come, let's all praise His glories together!" 19/39) “Oh hey Ananta, oh limitless one! As Nikuiija-vihdrT You perform Raisa- ila by expanding into unlimited prakasa martis! You are worshipped by Vasanta (both the spring and the sakhd of that name), You are the friend of Subala and others, Your teeth shine more beautifully than the Kunda-flowers and You smile at Your beloveds while gazing from the corner of Your eyes!" 19/40) "Hey Krsna! All glories to You! Your dhenu, venu, nytya (dancing), citra (tilaka), bhrtya (servants), mitra (friends) and krtya (activities) are all sundara! And sundara are Your vesa (dress), kesa (hair) and suresa (supreme power) — along with Your [ild, Sila (character), hasa (smile), vasa (residence) and bhdsa (speech; Rasa Tarangint tka — Here the Kavirdja uses anuprdsa to decorate his Sanskt-stutis. anuprasa is a combination of similarly sounding words placed in a consecutive order. 19/41) “Hey Krsna! You are dhira’, sundara and possess all good merits; thus we praise You! You return from the forest after the day and after the night, having enjoyed prema keli with Your kdntas‘! You are the sarva Srestha purusa", Your effulgence is dazzling, You destroy the demons and You are inexhaustible in all work!" 19/42) Oh hey Aghare!’ Hey Bakire’! You peacefully held Giri-Govardhana to curb deva-raja Indra's pride; thus we praise You! You are the source of Siva, You are a rasamaya {ld-vihdrt and You are thé destroyer of Hiranyakasipu!" 19/43) "Hey Krsna! We praise You! You are the most weighty amongst all dignitaries and the mahat svarapa’ of the glorious. Your fame is spread everywhere as the arama deva, Although You are unknown to the impious, You are more glorious than the Sumeru mountain, stronger than the strongest and the most intelligent of all."* * chara ; tranquil * kantas lady loves. * sarva Srestha purusa: Krsna, the greatest Male * Aghare : Krsna, the killer of Aghasura * Bakate : Krsna, the killer of Bakasura * mahat svaripa : Krsna, the form of greatnessAparahna-ili-19 Prayers by the devatas 481 19/44) “Hey Krsna, Hey Jagat-Pivana! We praise You! Your character purifies the holy firthas, You destroy the asuras and You are the boat for crossing the ocean of birth and death. Although You are painted within the sadhus' hearts and You are friendly to the pious, You strike fear for the dishonest! Thus Your reputation is wonderful!" 19/45) "Hey Krsna, we glorify You. Your go-cdrana Ia” is simply manohara! You 1¢ asuras to protect the three worlds (svarga, martya and patdla). And it's our e to have Your darsana which is coveted by the sages and the sddhus. Thus Your karund is astonishing!" Rasa Tarangini fka — Although the devatds' prayers are instructive, they lack the mood that madhura vmdavana bhaktas wish to follow. True, the devatds have a great appreciation for Krsna's glories, but on the other hand, being too infatuated by heavenly pleasures, they are unable to perform resolute sadhana in the Vrajavasis' footsteps. In every loka they pray to Krsna as the destroyer of the asuras; and there is a good reason. It is their utmost concern that Krsna (Visnu) protect their heavenly abode. Otherwise the greedy asuras would plunder their opulences, riches and peace of mind, after usurping their kingdom! 19/46) As the devatds conclude their prayers, Krsna fulfills their desires with His merciful glance. But then they ponder: "If we remain here, Krsna's [ld will be disturbed!" Thus they offer prandmas and leave by the sky-ways. Rasa Tarangint ftka — ‘The devatas are well aware that they stand ‘out of place’ in madhura Vendavana's Suddha premamaya setting. Thus, in fear of committing aparddhas, they depart to watch from behind the clouds. After hearing the devatas' stavas, Krsna doesn't show any aigvarya, for it would be unbefitting to His sakhds, who are immersed in His sweet nara-Itla". Krsnahnika Kaumudi mentions, however, that sometimes Brahma, Siva or other devatas come disguised as Vrajavisis (gopa kumaras) to worship Krsna. 19/47) “Look! Aren't those devatds foolish to praise Krsna like that?", the sakhas say. "Don't they know that Visnu blessed Krsna to kill those demons, being pleased by Nanda Maharaja's worship?" Rasa Taraigint tka — ‘The sakhas think that the devatas are foolish and take their praises as being highly exaggarated. This is the quality of Vraja-prema — even after hearing about Krsna's spectacular aisvarya, the Vrajavasis' hearts can not accept it. 19/48) Thus the sakhds laugh and mock the devatds, imitate their facial expressions and movements and go on playing with Krsna. Rasa Taraigint ftha — As the devatas fold their hands, solemnly offer prayers and fall to the ground offering obeisances, the sakhds enjoy making a game out of such behaviour. Indeed, the devatas’ * go carana tila : cowherding pastimes. * nara Ita : human like pastimes.Aparihna-Mi-19 Ridhi's activities at Yavata 482 reverential mood and stiff conduct appear strange and inappropriate to them. Radha's activities at Yavata 19/49) Meanwhile, Syma priya, Sri Radhika, arrives home, and the maijaris serve to relieve Her fatigue and put Her to rest. Then She and the sakhis prepare sweets and pan for Krsna's evening and night birojana, Rasa Taraiigint fika — When arriving home, Jatila goes back to making gosi (cow dung paddies), and Radha enters the special palace that Her father (Vrsabhiinu raja) built for Her (see Chapter Two's description). The mafijarts lead their PraneSvari to a bench outside Her bedroom. Srimat sits down and the dasis bring a iarge, golden bowl, a pitcher of fresh water and a towel for washing and drying Her carana kamala, Another dasT uses a soft, moistened cloth to remove the perspiration from Srimatt's face. Then Radha enters Her bedroom and lies down on the bed The mafijaris fan with cdmaras and carefully massage Her hands, feet and other limbs until She falls asleep. After Radha awakens, Candana-kali-sakht begins narrating Krsna's activities within Radha’s assembly. Krsna Bhavanamrta elaborates : Candana-kald tells Radhika : "After watching Krsna's uttara gostha’, I quickly returned to Vrajesvari YaSoda to inform her that Krsna is coming. But she anxiously sent me to You, oh Riidhe! Vrajesvart is asking that You quickly send the sweets for Krsna’s snacks and evening meal,” Thus delighted, Radhika motions to Her dasts to start getting things ready. Then She enters the kitchen to begin cooking, using a fire of burning candana wood. In Safkalpa Kalpadruma, Sri Visvandtha Cakravarl prays as Vinoda Vallari Mafijari: "Hey Radhe! You'll be overjoyed when Candana-kald informs You about Mother Yasoda's request to prepare sweets for Krsna. So then I'll wipe Your stove with cow-dung, supply a frying pan and keep Your fire going. And for Your preparations of karpiira keli, laddus and other sweets, I'll supply water, ghf , sugar, cane-molasses, bananas, black pepper, camphor, ground coconut and other ingredients. Then I'l joke with You, saying: "Hey Ridhe! When 1 anointed Your body with cooling candana and camphor, hoping to relieve Your krsna-viraha — Your fever only increased! But hay! Now Your krsna virahagni” is extinguished in the fire that You are using'to cook for Him!" 19/50) Rasavati Rai mixes ripe bananas, urad dal powder, ground coconut, condensed milk, black pepper, cardamom, cloves, nutmeg and cinnamom and fries them in ghz, adding a pinch of camphor. Then She dips them in boiling sugar-water to make the tart called amta keli which delights Krgna's senses. Rasa Taraigint ka — urad dal and kalai dal ate ground into powder, kneaded into a dough, and rolled out in the shape of a long chapati. Then the ingredients are inserted within a tart that is first fried in ghi and next fried in sugar-water. * uttara gostha : Ksspa's return home with the cows, * krsna virahagni : fire of Krsna's separation,Aparahna-la-19 Radha's cooking, 483 19151) ‘Then Radhiké prepares Krsna's favorite karpiira keli, First yoghurt is added to boiling milk to make curd. The curd is placed in a large bowl along with Sali rice powder, yoghurt, sugar, ground coconut, nutmeg, cardamom, cloves and sweet ripe bananas. The mixture is kneaded with the fingers until bubbles form, then it is rolled into a ball that is covered by ground mungh-dal-powder and fried in ght. Afterwards, the balls are dropped into a sweet sauce made from condensed milk and honey with a pinch of karpitra (camphor). 19/52) Using the same ingredients, Radhika makes piyiisa-granthi palikd, But this time they are made in the shape of a jalepi, fried in ght and dumped in paficamrta. 19/53) Radhika makes anaiiga gufikd by mixing sugar with cream, adding rice, coconut, nutmeg, cloves, pepper and a pinch of camphor. Then the ingredients are ground together with bananas and cardamom and deep-fried in ghi. Rasa Taraigin’ frkd — ‘After blending the ingredients into a paste, they are molded into small, bite-sized balls and fried, These are very dear to Krsna. 19/54) Radhik prepares tarts called sidhu vildsa. They are made with bananas, black pepper, milk, sugar, white flour, lots of nutmeg and a pinch of camphor. Rasa Taraigint fk — The white flour is first stirred and mixed evenly with the milk. Then squashed ripe bananas are added with black pepper and nutmeg and then fried in thick sugar-water. Afierwards fresh honey and camphor are poured over them. 19/55) Rasavati Rai* prepares these five types of sweets which defy the taste of nectar. Hence Krsna eagerly enjoys them with loving affection, Rasa Tarangint tka — ‘We may remember that Durviisi Muni gave a benediction to Radha. However, this is meant to sway the minds of those uninformed about Radha's aisvarya, namely Mother YaSods, Nanda Maharaja, Jalil and all of the Vrajavasis in general. Owing to Yogamfya’s presence they are unable to perceive that Radha is sarva laksmimayT (the source of all Laksmis). Thus Radha's cooking naturally defeats nectar’s taste every time — without depending upon any so- called benedictions from insignificant munis or rsis. Its sweet to know, however, that Jatila considers: "Oh, my Bau-ma’ is blessed by the great muni, Durvasa. Thus she brings such fame into our household." 19/56) Amongst the five, amyta keli, karpitra keli and piyiisa palika are well known in Vraja-mandala. But Radhika saves the last two preparations, namely anariga gutikd and sidhu vildsa, for Krsna's night time bhojana. They will be relished as the appetisers during madhu-pana. Rasa Tarangint fika — * Rasavall Rai : Radharani, the talented cook. * Bau-ma : daughter in lay. .”Aparahna-liHi-19 Radhil sndina and Srigiira 484 ‘The first three items, being everyone's favorites, can be enjoyed with any meal — thus Radhika sends them to Mother Yasoda for Krsna's evening bhojana, Because anatiga gusika and sfdhu vildsa stimulate intoxication and kama, Radhiki saves them for the nisi madhu-pana ma. 19157) Radhika also makes ga‘igd-jala laddus (and other assorted laddus) with cloves, cardamom, camphor, black pepper and sugar. Rasa Taraigint tka — ‘These are fried in ght and thick sugar water. 19/58) Other types of laddus (ndri) are also prepared. They are made with cloves, cardamom, camphor, condensed cream, ground coconut and sugar. Then they are fried in ghi, cloves are added and they are dumped in sugar-water, With the use of cream, a type of pancake called sara piipika (sara part) is made. Radha‘s Snana, Vesa: and Srigara 19/59) After the cooking, Ridhardni takes Her bath,* Then the sakiiis anoint Her body with kasturi and other fragrances and dress Her in a bright red outfit. Ridha's hair is tied in a veni, colorful designs are painted on Her body, and a red piirua candra kuikuma tilaka bindu graces Her forehead. A dot of kastiirt is placed on Radha's chin (resembling a baby-bee), a flower-mdla garlands Her chest and She twirls an Indivara (blue lotus) in Her hand. A large pearl bobs beneath Rai's nose, black afijana is painted around Her eyes, a crown adorns Her head and nivt bandhana (silken ropes) are tied around Her waist. Radha's lips are red due to chewing pdn, flowers decorate Her hair and red alta is painted on the bottoms of Her carana kamala, Rasa Tarangint tka — ‘These are the sixteen items of Syama-vinodint’s dress known as sodasakalpa (sodasa Srigava). Because one's body becomes fresh after bathing, the sndna is also counted amongst the items of Srigara. It is noteworthy that Radha wears red at this time (instead of Her usual deep blue). This is to make Her stand out so that Krsna can easily spot Her from a distance as He leads His cows homeward. tilaka looks like the newly risen full moon, It is made from candana and tinted with kwikuma. Radha chews pan which increases Her lips and makes Her look enticing. nivr bandhana are the laces that hold the Vraja-naris' garments together around the waist. Radha's * snana ; bath * vesa: dressing * Spngara : decoration * bath : Here the Gufika describes that on some days Rai and Her saklis go to bathe in Yavaa's Kisort Kunda, ‘and on some days in Parala Ganga. The mafjaris and their guru maijart varga follow Her there. The sadhaka dast follows them all, carrying Rai Kigor's sndna vastra (bathing dress) and other items. When they approach the kunda, everyone becomes very happy, for its beauty at once reminds them of Sri Radhakunda. Rai and Her sakhis go into the water to bathe and when they come out again the dasts rub their bodies and their bairs and then dress them in the best thin garments. After this the mafjarts and the sadhaka dast bathe and dress and return home with Rai Vinodinl, ‘There they wash Her feet and seat Her on Her syigara vedt (platform for ‘ormamentation), where they dress Her with sixteen srigaras and twelve abharanas. After this the sakhits and ‘mafijaris are dressed and ornamented and everyone becomes immersed in transcendental bliss by beholding the radiant ripa madiurt (sweet beautiful form) of St Radha.Aparihna-Hili-19 Radhika’s srfigdra 485 nivt bandhana is made from colored silken threads that have gorgeous tassles dangling from them, Radhika's forehead, cheeks and breasts are the places the sakiTs decorate with kasturt and candana designs of leaves, flowers, bees and makara’. 19/60) Next Radha Thakurani is decorated with Her renowned dvddasabharana (twelve ornaments) as follows: ‘Two cidamanis (hair-jewels) are placed over both sides of Her forehead with a Jalafika (forehead ornament) fastened in the center. Radhi wears numerous bracelets and bangles on Her wrists (especially nilamani bangles). Above Her ears are cakra-Salaka ornaments, and kundalas (earrings) hang from Her ears' bases. Radha's waist is adorned with a kd”icht (jewelled bell-chain), a number of necklaces grace Her chest and numerous rings are placed on Her fingers. The sakitis place aigadas (armlets) on both Her arms, and niipuras (ankle-bells) on Her feet, including rings on Her toes. A graiveya (neck- ornament) and a padaka (locket) adorn Her neck. 19/61) Thereafter, being anxious to see Krsna's arrival, Rai Kisort and the sakhis ascend to the room above the roof known as the candra-sald. Rasa Tarangini fika — ‘The sakhts also dress attractively before going upstairs. The candra-sala is a room open on all sides: it is the best vantage point for viewing the surrounding country-side, Thus everyone fixes their eyes on the direction from which Krsna is expected to come. 19/62) ‘The Cataka-eyes of the gopa-kiSoris eagerly stare from the candra-6ald as they anxiously await the Krsna-megha’!" Rasa Tarangini fika — The raincloud is the Cataka's life, and seeing one, the Citakas outstretch their beaks, hoping to drink the fresh raindrops. Similarly, the gopis lean over the railing hoping to catch a few nectar-drops from the Krsna-megha. 19/63) Candra-sal4 means ‘the residence of the moon’, But this candra-sala is justly named because it shelters the Vraja-kiforis’ bright moon-faces. Rasa Tarangint tka — Returning to Krsna-Bhavandmrta, there are some more details. After Radhika is dressed and decorated, She addresses Lalita: "Hey sakhi! This afternoon seems to last like a thousand millennia and still itis not over yet! Aha prana sakhi! Has cruel Providence turned this time into a pestle to grind My heart to a pulp?" Thus Radhardni breaks down and cries, Her tears drenching Her apparel! Seeing Rii's krsna-viraha fever, Lalita swiftly escorts Her up several flights of stairs to the roof, and exclaims: "O Radhe! Look! You've crossed the ocean of Your suffering! Hey sakhi! Just see, way off in the eastern direction there is a cloud of dust rising. That's the dhenu renu* of Krsna's uttara gostha, they're coming this way!" * makara : a dolphin-ike sea-dragon. * Krsga-megha the dark Krsna-cloud. * demu renu : dust from he cows’ hooves.Aparahna-Iili-19 Viewing from the Candrasali 486 Hearing the good news, Radhi enters a paramananda sagara and replies: "Hey gentle Lalite! You're mistaking, that's not go-dhali (the dust from the cows) — rather, that's karpira dhaili (camphor) for cooling My suffering eyes! Oh, but maybe I'm mistaking. Instead of saying karpira dhiili 1 should rather say ‘that's My amrta saijivant ausadha (life-restoring medicine), for it has saved My prana-pakst (bird of life) which was anxiously trying to fly from the cage of My body! Oh sakhi! That dust has saved Me!" ‘Then another wonder happens — Krsna's bodily aroma and the cooling moisture of His perspiration is transported before Radharani by the eastern breeze. And instantly recognising these, Radha addresses Lalita with increasing anurdga: “Hey prana-sakhi! This maha karuna vayu (very merciful wind) restores My consciousness with the cool invigorating perspiration droplets from Your Priyatama’s lotus- face! Without this sudden favour surely I would have lost Krgna's darsana forever (1 would have died). Therefore, O Lalite! As the people call the wind 'jagat prana” (the life of the world) I'm finding that it's tue!" Radhik& goes on: "Sakhi Lalite! Prema Sindhu Vraja-raja Kumara is coming with His dhenus| But how will He swiftly arrive? After all, He's drunk like a bull — thus He walks very slowly! Hey sakhi! Although the dhali (dust) gives hope, Krsna-candra’s delay is killing Me! Seeing Radhika's plight, Lalita answers: "Sakhi Radhe! Why are You torturing Yourself? Your Priya-kanta is almost here. He's wearing elegant ilaka, His forehead is covered with scattered hairs and the bees buzz to and fro from around His fragrant Tulast- ‘mala, Moreover, His turban is bright like the sun and crested with peacock feathers. Thus He calls His dhenus by name: "Hi-hi! Pinge! Dhimre! Davali! Sabali! Soni and Harini!" Look, sakhi Radhe! Your jtvana bandhu is counting His cow-herds on a mani mala as He comes to relieve Your eye-fever! Oh Radhe! Just listen, the sound of His varhsT is arousing Anaiga's excitement in all of the Vraja-ramants — thus they're running from their houses to have Krgna's darsana! So let's be the first to see Him. To fool Your sasuri* we'll go to the garden under the pretext of picking flowers." Thus Radha and Her sakhis swiftly descend from the candra-Sala and enter a flower garden. Elsewhere, the Yathesvari Syamala is being dressed by her priya sakht Bokula Mala. But hearing Krsna's varnst-dhvani*, Syamali becomes overwhelmed and exclaims: "Hey Bokula-male! What's the need of decorating my ears with flowers? Hasn't the varist's sweet vibration justly done the job? Hey sakhi! Please hear my submission — let me go! I want to cool myself in the Krsna-ocean of ghana rasa’! Hey sakhi! You need not decorate my eyes with afijana — look, our Syama-nayandiijana’ is coming from the forest to relieve our eye- fever! Let's hold 'Him' within our eyes!" Thus Syamala turns from dressing to quickly join Radha. The Scene at Nandagrama 19/64) Meanwhile, as the late afternoon arrives, Vrajesvart Yasoda becomes ovel anxious with vatsalya affection to prepare Krsna's evening bhojana. Thus she calls Robi and requests her to start the cooking. Rasa Tarangini fia — ‘ {A6urT: mother-in-law. * vais dlvani: te Dut's vibratio * ghana rasa : water, ot rati rasa. * nayana-afjana : eye-mascaraAparihna-lili-19 The Gardening at Nandagrama 487 ‘Anticipating Krsna and Balarama's return at any moment, Ma Yasoda considers: "My child has been roaming in the forest all day. Surely He's fatigued; and moreover, when He loses Himself in play with the sakhas — He even forgets to eat!" Thus Yasoda anxiously coaxes the cooking expert, Rohini devi, to quickly prepare a delicious meal. 19/65) Then Yasoda asks Atula Thakurani to assist Rohini. Rasa Taraigint fika — ‘Nanda Maharaja has four brothers — Upananda and Abhinanda are older, and Sananda and Nandana are younger. Atula is Nandana's wife. 19/66,67,68,69) Nanda and Yasoda are always eager to offer the best ingredients for Krgna's bhojana, So they engage expert gardeners for growing crops belonging to grisma (summer), harsd (monsoon), Sarata (autumn) and vasanta (spring). Employing their talents in planting and cross-breedings, the gardeners can produce vegetables, fruits and roots of any season at all times of the year. Now they collect these items in baskets and deliver them to the kitchen. Rasa Tarangini fika — The Vrajavasis are renowned for their farming skill. Still Nanda Baba selects amongst them the top-notch experts to look after his gardening needs. These cultivators have taken charge of six different fields (one for each season) to produce the best vegetables, roots, ska and spices whenever needed. Although Sti Vrndavana is Cintimani-dhama, its six seasons automatically manifest their opulences, and although the soil can produce anything that is desired, Nanda Baba gives full credit to his gardeners, being unaware of madhura Vrndavana's incredible aisvarya features. 1970) YaSoda and her dasis wash all of the produce and divide it into two batches — one for the evening cooking and one for the cooking of tomorrow-morning. Rasa Tarangint fka - Here the word adi (beginning with) means that besides the coconuts and the mangoes, all types of fruits are being prepared. 19/72) YaSoda engages her dasas and dasts, as well as her sister-in-laws (Atula and Rohini) in their respective duties. Thus she roams about to inspect everyone's progress. Rasa Tarangint ka — ‘The wife of a brother-in-law is a sister-in-law, but Rohini isn’t the wife of any of YaSoda's brothers-in-law; she is married to Vasudeva. Therefore a question arises: "Why is Rohini referred to as Yasodi's sister-in-law?" Here is the reason: Vasudeva's and Nanda's grand-father are the same person, namely Devamida, Devamida had two wives, one was a ksatriya and the other a vaisya, From the ksatriya wife's womb Vasudeva's father, Surasena, was bora, And Devamida's vaigya-wife bore the son Parjanys gopa, who is Nanda's father. Hence, because Nanda and Vasudeva are cousin-brothers, Rohit and Yasoda can be referred to as (cousin) sisters-in-law. 19/73) As YaSodi is surrounded by her sisters-in-law and other ladies, her eagerness to see Krsna only increases. Thus milk starts to flow from her breasts and herAparahna-fla-19 ‘Krsna and the Sakhis 488 apparel becomes soaked in tears! Thus unable to remain inside, YaSodA proceeds to the front gate and looks out hoping to see Krsna. 19/74) As the sun begins setting, Nanda becomes exceedingly anxious for Krsna's darSana. Thus, upon hearing His varist dhvani and seeing the dust from the cows rising from a distance, Nanda becomes overjoyed and heads for the gosald with his gopa- friends. 19/75) When a mahd-purusa takes birth at sunset, the auspicious planets ascend to spread their good influence. And similarly, as Krsna returns at sunset, the \Vrajaviisis ascend to high places to have a good look as He passes by. Rasa Tararigint ka — There is more to this verse. Here the word go-dhali is significant, it has two meanings, go-dhiili refers to the day's last moments when the sun's rays glisten in the treetops as it sets over the horizon. go-dhili also means the dust raised by the cows’ hooves. Thus as Krsna gracefully strides homeward at the go-dhiili time, the dhenu's godhiilt covering His body forms a beautiful picture. To see this spectacle the Vrajavasis ascend to their balconies, or to the rooftops, to satiate their eyes! Returning to Krsna's gostha-yatra 19/76) Thereafter, Krsna uses flowers to decorate His sakhds and speaks pleasing words to increase their dnanda. Then they enter the forest just outside Nandagrama. Rasa Taraigini ka — kusuma-bhiisana are flower ornaments. Krsna decorates the sakhds with flower-crowns, flower-bracelets, flower-armlets and flower-malas. And just before returning, He expresses appreciation: "O brothers! The pleasure that I experience while cowherding and playing in the forest with all of you is indescribable! My mother and father can't taste a drop of it! Rather they consider: ‘Oh! Our Boys (Rama-Krsna) have such a hard time managing the cows, They must wander in the hot sun all day; surely They face many troubles!'.....But aha! Our cow- herding dnanda isn't even found in Vaikuntha — so what can compare with it?" 19/77) In the last kuiija kdnana is a sarovara. Here Krsna blows His Murali, bringing the dhenus to a halt. Then while inducing them to drink the water, Krsna divides them into herds and counts their numbers on a colorful jewelled necklace. Rasa Tarangint ka — Krsna has a large variety of dhenus*, and He rounds them up in herds according to their color. So to keep track, Krsna wears a mani-mald around His neck having colored jewels that match each herd. Thus He sits down to count them. 19/78) After counting, and not finding a cow missing, Krsna becomes happy. But sometimes cows run astray; then Kysfia calls the missing ones by name on His flute, and * a large variety of dhenus : 9 lakhs (900,000).19 Krsna and the Sakhis 489 they quickly come running to rejoin their herd. Now Krsna begins the last leg of his homeward journey. 19/79,80) _As Krsna enters the village that is covered with go-dhiili (the dust from the cows' hooves), His curly locks are scattered with peacock feathers, His chest is adorned with a bright gufjd mala and a flower garland tosses with His gait. ‘Thus Krsna blows His ‘Murali-flute while a cowherding stick is tucked under His arm and candana ropes (for binding the cows) rest over His shoulders. A buffalo horn hangs from Krsna's sash, bunches of newly-blossomed leaves decorate His hair and His long eyelids enhance His playfully roaming eyes, that are red around the borders. As Govinda thus returns, fee tired from His vana-yatra’, His bright bodliy luster showers ampta on the Vrajavasis' Cakora-eyes! Rasa Taraigint ika — As Krsna is fatigued, beads of perspiration, that resemble a row of pearls, form on His body. These nectar-droplets mix with His effulgent ariga kainti and sprinkle the Cakora-eyes of everyone viewing Him! 19/81), As a cloud’s rain-shower extinguishes a forest fire, rasamaya nava jaladhara anti Syamasundara extinguishes the Vraja-sundaris' blazing virahagni* by showering His madhura flute song! Rasa Taraigint tka — Srila Kavi Karnaptra's Alankara Kaustubha adds: ‘Nanda and YaSodi first see the dhenu renu from a great distance, then the dhenus' loud ‘mooing is heard, and then the dhenus come into view. Next Krsna’s muralf-dhvani is heard, then a bright sydma kanui is perceived — and finally, from behind the effulgence — Govinda appears! As the day comes to a close, the Vrajavasis begin discussing how to celebrate Krsna's arrival festival, And as they see the dhenu renu, their fever of their talks increases. Yet as they hear the mooing dhenus their excitement overflows, as they confirm — "Yes, He is really coming!" Thus Krsna steals the Vraja-tarunis' mano-raina" with His sweet flute playing! nava nirada sundara* Govardhana-dhari's carana kamala touch the earth's surface in spurting steps that cause His crown to jiggle and flick away the bees that swarm around His shining mukhdravinda’! His long flower garland tosses this way and that as its pollen covers His body....and His elegant Kaustubha gem is bobbing too! 19/82) Krsna returns like a king as His sakhd-soldiers blow bugles and buffalo horns; and the dust stirred from the cows' hooves appears like their victory flag! Hence, the ‘dacoit viraha-rdja" fearfully flees Vrndavana’s precincts, taking with him his punishing generals of thinness, sorrow, anxiety and paralysis! Rasa Taraigint pha — vvana yatra : journey into the forest. virahagni : fire of separation. ‘mano ratna : mind's jewel nnava nirada sundara : beautiful, like a newly-formed rain-cloud, ‘mukharavinda : lowns-face viraha raja : King of separation,Aparahna-Ii-19 Kryga enters Gokula 490 ‘Thus all of the Vrajavasis' viraha symptoms instantly disappear. 19/83) As the dark Krspa-monsoon-cloud arrives, the Vrajavasis swoon like thirsty Cataka birds! The dhenu renu forms a cloud, the dhenus’ mooing resounds like thunder and Govinda’s flute-song spreads a rainshower of amrta! 19/84) When they first see Krsna, Vrajapati Nanda and his brothers, along with Yasoda and her sisters-in-law, all come running with outstretched arms to embrace Him! Rasa Taraigint ka Nanda Mabaraja's brothers and sisters-in-law are: 1) Upananda and his wife Tungi 2) Abhinanda and his wife PtbarT 3) Sananda and his wife Kuvala 4) Nandana and his wife Atul All are running to greet Krsna! 19/85) Rasavati Rohini leaves the cooking to her dasis, and scurries outside with Atula to affectionately embrace Krsna and Balarama! Krsna's Exchanges with the gopis. The previous two slokas describe the first stages of Krsna's meeting with His parents. But generally (in the usual sequence of events) Krsna first stops in Yavata to share loving glances with Radha and the other gopis. In Krsna Bhavandmyta, SrTla Cakravartipada presents this version: ; As Krsna approaches Javata, the sakhis of various yathesvaris begin exclaiming: "Hey Bhadre! Don't delay!" "Hey Candravali! Stop lamenting, come see Krsna!" "Dhanye! Don't be morose!" "Hey Kamale! Come quickly!" "Hey Pali! Why grieve? Hurry up, let's revive ourselves with Krsqa's saundarydmpta"\" Balarima, Sridima and the other boys then go ahead of Krsna to Nandisvara with the cows, that are calling their calves with their mooing and that run ahead to meet them. The boys (then quickly run after them to keep them together and) thus enter NandiSvara to lift their mothers out of the ocean of their sorrow. 19/86) Meanwhile, the red pomegranate-teeth of the candra vadand" Vraja- alana" glisten with their smiles! And as the gopis hear the murali dhvani, their garments loosen, their unhappiness leaves and their voices falter as they quickly scurry to the roadside while conversing about Govinda! 19/87) With the dazzling sunrise of Krsna's advent — the Vraja-ndris’ nayana- utpala (lotus eyes) become jubilant, the water-lilies of their soft smiles blossom, the moonstones of their erotic desires melt, and their scorching viraha-heat becomes cooled! Rasa Tarangini ka — * saundaryamyta : nectar-beauty. * candra vadana : moon faced (fem) * Vraja-lalana : the young Vraja-goprs.Aparahna-lili-19 | Krspa's exchanges with the gopis 491 Although Krsna is like the sun, His wonderful activities induce the effects of the moonrise too. 19/88) But on the other hand, the Krsna-candrodaya* causes the Vraja-yuvatts' lotus faces to blossom, the torturing owls of their separation to disappear, and the Cakravikas of their bodies to unite with their prava pati (husband)! Rasa Tarangini ika— ‘The gopts don't consider Krsna's advent like the scorching sunshine at all — rather His darSana soothes their troubled hearts like the moonbeams. Nevertheless, as Krsna-candra is transcendental to the moon of our world, His presence causes the astonishing reverse effects of the moon's qualities. Hence the lotuses bloom, the owls hide and the Cakravikas unite with their mates — even though these symptoms usually result from the sunrise. 19/89) The Vraja-kigoris' bee-eyes are thirsty for Krsna's aga kdnti madhu’. ‘Thus soaring against the unyielding winds of their shyness, they forcefully land upon Krsna's mukha kamata’, Rasa Tarangint fika — Shyness is a young girl's wealth. But today the amazing luster of Krsna's lotus face makes the Vraja-sundaris go mad, so their minds are pulled in two directions. The wistful winds of their lajja, mana and gaurava (shyness, pride and esteem) flick their restless, bee-like eyes far away from the Krsna-kamala. But with their forceful kryna-anurdga, the thirsty bees don't give in — they overpower the unfavorable winds to land upon Krsna's mukhdravinda! This scene invokes meditation. Krsna Bhavandmyta depicts this moment with a different metaphor: When Krsna slowly strolls through Yavata, His dizzy, drunken glances eagerly turn to the slim-waisted Vraja-tarunis. And like His wanton eyes — His long flower-garland is also veering! Thus a ball game begins. The flower ball of Krsna's mind, and those of the Vraja- amas, toss back and forth in the exchange of lurking glances! And as the tug-of-war ensues, the flower balls are drawn and caught by both parties. Hence Krsna and the gopts' bodies are rejuvenated within a navina lavanya sagara (ocean of radiant glamour). Krsnahnika Kaumudi adds: As the anuragint gopis feast on Krsna's moon-face, their lotus-eyes become relieved — as though they have taken a delicious parana (break fast) after many days of fasting. Then that maha guna nidhi* subjugating Rasika Nagara glances upon each gopt in such a way that everyone believes — ‘Surely Krsna will be waiting for me just outside of my home tonight!" The gopts viewing Krsna ftom the jewelled candra-Sald eagerly share Srigdra rasamaya glances with Him! Thus their bee-eyes take shelter of the Reservoir of all beauty — Sri Krsna's mukha padma*! But suddenly the gopis’ shy glances smother Krsna’s lovely face like a profuse shower of blue lotus-petals! Aho! Their faces light up their prema! This fascination is relished by three parties — the gopTs, Krsna and especially Madana! Then the Vraja-kigoris' mad hummingbird-eyes turn into fine-pointed arrows — and they are lethal! Hence, as both parties release their arrow-glances — they meet head-on (in { Krsna-candrodaya : the rising moon of Krsua's appearance, * aga kanti madiue : the honey of Krsna's bodily luster. * mutha kamala : lotus face. * maha guna nidhi : Krsna, the jewel of many great qualities. * mukha pada : lotus face ‘iAparahna-la-19 _Krsna's exchanges with the gopis 492 mid-air) and fracture! It is amazing, however, that although they are being smashed.to pieces, till the arrow-tips separate to penetrate their heart-targets! Aho! The movements of Krsna and the gopls ate like Suddha prema’ that ever increases in madhurt! Although the gopis’ eyes momentarily detract in fear of their family members, their thirsty anuraga for Krsna's darsana continues unabated! 19/90) As the gopis peak through the flower vines, Krsna's bee-eyes flout within the contending breeze of shyness; but the bees succeed and drink the luster-pollen from the gopis' blooming lotus-faces! Rasa Taraigint fikd — Shyness is natural in the loving encounters between young boys and young girls. So as the gopis' shyness enhances their prema — so does Krsna's shyness enhance His charm, But Krsna's bee-eyes don't have to struggle like the gopis do; for His shyness is like a gentle breeze, whereas theirs blows in heavy gusts. 19/91) The gopis are enthralled seeing Krsna's mukhdravinda, their bodies are enlivened by feeling the wind that has touched Him, their nostrils become ecstatic by smelling His aiga parimala’, and their ears are delighted by the flute-song that delivers His adhara sudharasa*! Thus the gopis' five senses are nourished with joy! Radha and Krsna's loving exchanges Krsna Bhavandmyta goes on: ‘While Krsna slowly walks through Yavata, the madhura jingling of His anklebells steal the Vraja-ramants' minds! Thus He and Subala arrive just in front of Radhi's flower garden, ‘YothesvarT Sydmala then addresses Rai-mani: "Oh sakhi Radhe! Why be proud of Your shyness? Look Pasu-pati" has come, so just offer Him the bee-pupils of Your blooming lotus- eyes! By such Pasupati-paja You'll certainly gain relief from Anafga-deva's torture! Hey Sundari! Just consider, this auspicious opportunity is very rare indeed.” Radha replies: "Oh sakhi Syamale! Why don't you perform Mahesa-paja* by offering the two lotus-buds blooming from your chest? Hey Sumukhi! If you can do so and satisfy your kama (desires) I'll plunge within an amrta sdgara!" Enchanting Syamala then calls Lalita to witness, and continues: "Hey sakhi Lalite! Try to answer — why has that young madhukara* turned dizzy to fall upon the tantalising Kafichana-lata?" Lalita says: "Sakhi Syime! You're right, when soaring near the fragrant Mala (Radha) that young madhukara toppled from His flight!" As Krsna overhears Radhi and Syamala's conversation (seeping like a canal from a prema sarovara), His ears are-delighted, and the sound of Radha's nijpuras* further enchants Him, But just then Her face disappears behind a flower-lara! Thus Giridhart Nagara grieves: * Suddha prema : pure love : * aga parimata : bodily fragrance * adhara sudla rasa : the nectar of Krsna’ lips * Pasu-pati : Siva, the Lord of the animals, or Krsna the cowherd * Mahesa-paja : The paja of Siva (the great Lord) or the hirdaya natha $1 Krsna, * madhukara : a bee, the collector of honey (Madhusidana). * napuras: ankle bells.Aparahna-Iila-19 Radha and Krsna's Loving Exchanges 493 "Kha! Having seen Radhika's face, My thirsty Cakora-eyes became mad to sip that lovely moon's nectar-beams! Oh damn Providence! You're a great aparadhi! How dare You entice My starving eyes with the moon's splendour — and then hide it!" Meanwhile, Lajjavatt* Radha thinks to Herself: "Hey shyness! I'm not imploring you to eave My body; just leave the corner of My eyes for a brief second. Then, just once, I shalll lick the sweetness of $r1 Krsna's mukha kamala." ‘Then Radha says: "Oh Ananda-megha (cloud of My ecstatic tears)! Please be kind and don't obstruct My vision! And hey Cupid! Please don't make My body tremble — I fall at Your feet!" But as Radha thus contemplates — suddenly another saficari bhava takes over, and She thinks: "Oh, My endeavour for Krsna's darsana is certainly an act of great boldness — how can I raise My head to do so?" Then the sakhis skillfully assist in bringing Radha out of hiding. They say: "Hey Vinodini! A chaste and devoted young lady should never hide alone in the flower bushes. Come, let's go home!" Under this plea they pull Radha into the path of Krsna's vision! Krsna Bhavandimrta continues: Radha’s lurking eyes focus on Krspa's face, and Krsna’s eyes see Radha! Thus the red Sarasvati of Krsna's glance merges! And from the other direction...the black Yamun of Radhika’s fluttering eye-gestures unites with Krsna's glance! Hence, the streaming white Ganga of Their tears bursts forth! Aho! Now the Airavata (heavenly elephant) of Their hearts splash within this wonderful sri-vent! So it is not surprising that the sakhis' lotus-eyes fully bloom at the sa”igama" of these three rivers! 19/92) When the arrow of Radha's loving glances penetrates Krsna's heart, He is grafted! And although the other sundart ramanis' eyes had inoculated Krsna's entire body with their sting, still the incomparible thrill of RAdhi's glance is the most " devastating! Rasa Tarangint ka — In Padyaval's 259th verse, Srila Rapa Gosvami says: "Standing beside the pathway, ‘one gopT secretly allures Krsna with her seductive arching brows, another taunts with her sheer unyielding glances and another stuns Him with the pleasing moonbeams of her smile — yet it is.the proud vama manohara’ disposition of Si Radhika that captures Krsna's submissive entreaty! Let Radha's intriguing face be glorified!” Krsna Bhavanamrta goes on: ‘Then paralysis strikes the rasika mithuna* (Sri Radha-Syima)! Thus Lalita lifts Radha into her arms to escort Her home, and Subala picks up Krsna and brings Him back to consciousness! Then, with the help of a few other priya narma sakhds, Krsna is directed towards Nanda-bhavana. But Radhi's sakhis and Krspa's sakhds give assurance, "Don't worry! ‘When night arrives Your yugala milana will again be possible." 19/93) Sri Gokuldnanda steals the go-kula (senses) of the Gokula-ndris. Then taking His go-kula (dhenus and gopds) with Him, He enters Gokula-nagara. * Lajjavati: shy giel * sangama : meeting place * vama manohara : mind-stealing and resistful (fem.) * rasika mithuna : the two connoisseuts of conjugal love,494 Rasa Taraiigint ka — Krsna Bhavandmrta continues: As Govinda disappears from the path of Radha’s vision, She starts homewards. But Radha’s intense viraha renders Her Krsqa-unmédint (mad for Krsna)! Thus shedding incessant tears, She speaks: "Hey Visakhe! That pert ramant lampara’ is forcefully attacking Me again; He's trying to loosen My ntvt bandhana*! Can't you see what's happening? Although I'm loudly “crying, still you're calious about protecting My chastity! Hey sakhi! Why don't you quickly run -to fetch My Sasuri"!" ‘Then tender, tired and tormented Radhika begins trembling! But when She slightly opens Her eyes, She is surprised to find Herself lying at home on a bed of flowers. Thus She goes on speaking in a faltering voice: "Hey sakhi!- Where's My Priyatama? Is this His nikufja flower-garden, or am I lying at home? Please tell Me what's going on! Is it dawn or dusk — or could it be night-time? Am I sleeping, dreaming or awake? Please tell me?" Visakha answers: "Hey Kamala-mukhi! You've just returned home from the forest, having enjoyed all kinds of vilasa keli with Vraja-candra! Although You've been cast (like a fish) from Your life's prema sarovara, and although the viraha siirya’ is rising to scorch You, still You'll get relief when the Krsna-jaladhara* returns to shower You in pleasure!" In Safkalpa Kalpadruma, $1 Visvanitha Cakravartipida reveals that on some days Radha and Krsna meet during this time. Thus he prays (as Vinoda Vallari Mafijari): "Oh PraneSvari! I'l relate the news that Krsna's mooing cows are approaching: ‘Look! + The sky is turning dark with the dust raised by their hooves!" Then You'll drop everything and + - proceed with me to a corner of Your garden to see Krsna! Hey Isvari! When Krsna comes He will hide in a flower bush! But I'll make You angry with me for pulling You into the same bush! Aho! I'l invite Krgna's bee-eyes to taste the madhu of Your mukhdravinda! Then ll revive Your starving Cakora-eyes with the hdsyamrta of Krsna's moon-face! Hence, You'll be cast within Krgna's madhurya sagara! After witnessing Your fantastic vilasa keli, 'll take You ‘home as per Laliti's instruction.” - Krsna Arrives Home Returning to the text: : 19/94) ‘As Nanda and YaSoda see Krsna, their life returns! Thus they kiss their ~son, embrace Him and smell His hair — just as one rejoices upon recovering a precious gem. 19/95) ~Using their own clothes, Nanda and Yasoda brush the dust from Krsna's ~ Peacock-feathers and curly hair. Nanda's eyes are filled with tears and YaSodi also cries as milk streams from her breasts. Thus they clean their dusty Son in paramananda! Rasa Taraigint ka — Krsnahnika Kaumudi describes Krsna's meeting with the other Vrajavasis as follows: "When Syamasundara enters Nandagrama, He is still dazed by Radha's amorous intoxication. But then thé young children and the-elderly Vrajavasis come from their homes to * ramant tampata : Krsna, the debauch, * ntvi bandhana : strings of my girdle * sasurt: mother-in-law. * viraha stirya : the sun of separation, * Krsna-jaladhara : the Kssna-raincloud.