Sharanam

Śrī Śrī Prema-Bhakti-Candrikā 2, pt. 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 2-4

2012-02-01T23:06:00.000-08:00

श्रीचैतन्य-मनोऽभीष्टं स्थापितं येन भूतले ।

सोऽयं रूपः कदा मह्यं ददाति स्वपदान्तिकम् ॥ २ ॥

When will Śrī Rūpa Gosvāmipāda, who has established within this world the most cherished object of Śrī Caitanya Mahāprabhu’s heart, give me a place at his lotus feet?

Maṅgalācaraṇa:

Sudhā-Kaṇikā-Vyākhyā:

In the first śloka, Śrīla Ṭhākura Mahāśaya offered an obeisance type of maṅgalācaraṇa by means of a guru-vandanā, or homage to his teacher. In this śloka, by remembering his most beloved Śrī Caitanya Mahāprabhu along with Śrī Caitanya’s dear companion, the crest-jewel of Vaiṣṇavas Śrī Rūpa Gosvāmipāda, he has very elegantly performed an invocation in the form of establishing the subject matter (vastu-nirdeśa) and offering blessings (āśīrvāda).

To fulfill an unprecedented, wonderful desire he had in vraja-līlā, svayaṁ bhagavān Śrī Vrajendranandana, the dwelling house of unequalled beauty and sweetness, assumed the mood and complexion of Śrī Rādhā and became Gaura. His heart’s desire was of two parts, the primary one for himself and the secondary one for the world. Śrīla Rāmānanda Rāya said to Śrīman Mahāprabhu: nija gūḍha-kārya tomāra prema āsvādana, ānuṣaṅge premamaya kaile tribhuvana. “Your own secret purpose was to taste prema yourself, but incidentally you also caused the three worlds to be filled with it.” (CC. M. 8.280) kaichana rādhā-premā kaichana (mora) madhurimā, kaichana bhābe tiṅho bhora. “What is the nature of Rādhā’s love? What is the nature of my own sweetness? What is the nature of the state in which she is engrossed?” In the mood of Rādhā, Śrī Caitanyadeva fulfilled these three desires in endless ways. Having personally tasted that truth, the desire arose within him to cause all of mankind to experience as Śrīmatī’s maidservants the sweetness of rādhā-prema. He established and proclaimed that desire in this world through his own dear companion Śrīla Rūpa Gosvāmipāda.

In his commentary on this verse, Śrīla Viśvanātha Cakravartipāda has written, śrī-caitanya-mahāprabhor mano’bhīṣṭaṁ mano’bhilaṣitaṁ śrīmad-bhagavad-bhakti-rasa-śāstraṁ bhūtale yena rūpeṇa sthāpitaṁ nirūpitam. The meaning is that Śrī Caitanyadeva’s desire, namely, that scriptures describing bhagavad-bhakti-rasa be established within this world, was fulfilled by Śrī Rūpa. Even though there were various bhakti-rasa-śāstras circulated prior to the Caitanya Era, Mahāprabhu’s specific contribution, the lofty ujjvala-rasamaya-bhakti (devotion pervaded by the sentiment of unrestrained love or passion) following the mood of the beautiful young girls of Vraja, was introduced and described by Śrīmad Rūpa Gosvāmipāda in Bhakti-Rasāmṛta-Sindhu, Ujjvala-Nīlamaṇi, Vidagdha-Mādhava-Nāṭaka, Lalita-Mādhava-Nāṭaka, Stava-Mālā and others. That ujjvala-rasa of Vraja was previously beyond the reach of even Brahmā, Śiva and Uddhava, but by the mercy of Śrīman Mahāprabhu, the mantra-draṣṭā-ṛṣi (a sage who sees mantras) Śrīmad Rūpa Gosvāmipāda has composed many rasika books and dramas to enable even ordinary kali-yuga-jīvas to taste the nectar. Other than Śrī Rūpa, no one was able to impart this subject matter. The natural form of Śrī Bhagavān is rasa. If he hadn’t descended as the cloud of mercy Śrī Gaurāṅga to bless the world, the jīvas would never have been able to receive this rasa. By the direct inspiration of Śrīman Mahāprabhu, Śrī Rūpa Gosvāmipāda has propagated the knowledge of rasa-tattva. Śrī Rūpa personally mentioned this in the beginning of his Bhakti-Rasāmṛta-Sindhu:

हृदि यस्य प्रेरणया प्रवर्तितोऽहं वराकरूपोऽपि । तस्य हरेः पदकमलं वन्दे चैतन्यदेवस्य ॥

“I praise the lotus feet of Śrī Kṛṣṇa Caitanyadeva, by whom I have been inspired and engaged in the composition of this book about bhakti-rasa, though I am nothing more than an insignificant jīva.” At Mahāprabhu’s urging, his dear companion Śrī Rūpa Gosvāmipāda has established the Lord’s beloved vraja-rasa within this world via the medium of books. Therefore, those who are very eager to taste the sweet, most exalted transcendental bhāgavata-rasa of Vraja must take shelter at the feet of Śrīmad Rūpa Gosvāmipāda, the beloved associate of Śrī Gaurasundara, the giver of rasa and embodiment of blissful līlā, and make a serious study of the rasa-granthas he has composed.
By the mercy of Śrīman Mahāprabhu, Śrī Rūpa has had great success in establishing this subject matter. After Śrī Mahāprabhu, along with his associates, heard Śrī Rūpa’s drama narrated in Nāmācārya Śrī Haridāsa’s hut in Nīlācala, he and Śrī Rāmānanda had a discussion about the drama that gave a glowing testament to Rūpa’s success:

এত শুনি রায কহে প্রভুর চরণে । রূপের কবিত্ব প্রশংসি সহস্র বদনে ॥

কবিত্ব না হয এই অমৃতের ধার । নাটক-লক্ষণ সব সিদ্ধান্তের সার ॥

প্রেম-পরিপাটী এই অদ্ভুত বর্ণন । শুনি চিত্ত-কর্ণের হয আনন্দ-ঘূর্ণন ॥

কিং কাব্যেন কবেস্তস্য কিং কাণ্ডেন ধনূষ্মতঃ ।

পরস্য হৃদযে লগ্নং ন ঘূর্ণযতি যচ্ছিরঃ ॥

তোমার শক্তি বিনু এই জীবে নহে বাণী । তুমি শক্তি দিযা কহাও হেন অনুমানি ॥

প্রভু কহে--প্রযাগে ইঁহার হৈল মিলন । ইঁহার গুণে ইঁহাতে আমার তুষ্ট হৈল মন ॥

মধুর প্রসন্ন ইঁহার কাব্য সালঙ্কার । ঐছে কবিত্ব বিনু নহে রসের প্রচার ॥

সবে কৃপা করি ইঁহারে দেহ এই বর । ব্রজলীলা প্রেমরস বর্ণে নিরন্তর ॥

Hearing this, Śrī Rāmānanda Rāya submitted at the lotus feet of Śrīman Mahāprabhu the greatness of Śrī Rūpa’s poetic ability, praising it as though with a thousand mouths. “This is not just poetry; it is a rather a stream of nectar. Expressed indirectly as a drama, it is actually the cream of all philosophical conclusions. If one hears this wonderful description of the course of prema, one’s mind and ears will reel with joy. ‘What good are a poet’s verses or an archer’s arrows that, when they penetrate another’s heart, don’t cause his head to spin?’ Without your power, a jīva cannot speak; if you give him that power, he can say something. This is what I think.”

Mahāprabhu replied, “I met him at Prayāga and was very satisfied by his good qualities. His poetry is very sweet, clear and ornate. Without such literary skill, one cannot bring the rasa forth. All of you be merciful and give him the blessing that he may incessantly describe the prema-rasa of vraja-līlā.” (CC.Ant.1.192-199)

To one who hears, chants and remembers Śrī Rūpa’s prema-rasamaya poetry, which appeared by the mercy of Śrīman Mahāprabhu, mundane sentiments and flavors become unattractive. Those who taste that transcendent rasa by hearing and chanting are very fortunate and successful. This can be understood from the following words of a mahājana:

(to be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 1, pt. 3 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 1-31

2012-01-25T23:29:00.000-08:00

But as a result of their contemplation of oneness with Brahman, those whose hearts have been pierced by the desire for liberation forever lose the understanding that the true relationship between Śrī Kṛṣṇa and the jīva is eternally one of master and servant. The devotees of the Lord stay far away from these people, thus making it hardly possible for them to receive their mercy, which is the root and only cause of attaining bhakti. Ultimately, after attaining sāyujya-mukti, their chance of ever awakening a relationship with Śrī Kṛṣṇa or receiving bhakti is forever lost. For this reason, the desire for mokṣa is said to be the greatest deception and darkest ignorance. By the mercy of Śrīman Mahāprabhu, the muktivādī Śrīla Sarvabhauma Bhaṭṭācārya tasted the sweetness of bhajana-rasa and spoke the following:

কৃষ্ণের বিগ্রহ যেই সত্য নাহি মানে । যেই নিন্দা-যুদ্ধাদিক করে তাঁর সনে ॥

সেই দুইযের দণ্ড হয--ব্রহ্ম-সাযুজ্য মুক্তি । তার মুক্তি ফল নহে--যেই করে ভক্তি ॥

মুক্তি-শব্দ কহিতে মনে হয ঘৃণা-ত্রাস । ভক্তি-শব্দ কহিতে মনে হয ত উল্লাস ॥

“The punishment for those who deny that Śrī Kṛṣṇa’s form is true and for those who vilify or fight with him is that they receive sāyujya-mukti, or union with Brahman. But that is not the result for one who performs bhakti. If I say the word mukti, my mind is immediately filled with aversion and trepidation, but if I say the word bhakti, then my mind is suffused with delight.” (CC. Mad. 6.264-265, 276)

With the collyrium stick of knowledge, Śrī Gurudeva cures the eye disease of the jīvas blinded by ignorance and gives them sight. In his commentary, Śrī Viśvanātha Cakravartipāda has written the following regarding the ‘collyrium stick of knowledge’: “kayā unmīlitā jñānāñjana-śalākayā---‘īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ity anena’, ‘kṛṣṇas tu bhagavān svayam ity anena’ ca kṛṣṇa-bhagavattā-jñānam evāñjana-śalākā tayā ‘kṛṣṇe bhagavattā jñāna samvidera sāra’ iti śrī-caitanya-caritāmṛtokte.” Here the word jñāna is understood to mean knowledge that Śrī Kṛṣṇa is himself the Supreme God, and that knowledge is likened to a collyrium stick used to cure the eye of its disease in the form of ignorance. In the beginning of the Brahma-Saṁhitā it is said that Śrī Kṛṣṇa, Śrī Govinda, is the Supreme God; the form of eternity, knowledge and bliss; without beginning; the origin of all and the cause of all causes. This indicates that Śrī Kṛṣṇa is personally Bhagavān, the foundation of all forms of God. In the Śrīmad-Bhāgavata it is written: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (Bhāg. 1.3.28), meaning that among the various forms of God, some are partial manifestations, and some are parts of those parts, whereas Śrī Kṛṣṇa is Bhagavān Himself. Svayaṁ bhagavān is the Bhāgavata’s own terminology. In other śāstras wherein a form of God other than Śrī Kṛṣṇa is being discussed, this terminology is not used. With the support of the aforementioned verse, the highly realized ācāryas have deliberated upon kṛṣṇa-tattva and, in their opinion, this is a paribhāṣā, or technical term, for the fundamental truth described in the Śrīmad-Bhāgavata. aniyame niyama-kāriṇī paribhāṣā. “Speech that arranges unsystematized subject matters in an organized way is called paribhāṣā.” By this device, a word or idea mentioned only once in śāstra can govern countless other words. In the entire Bhāgavata, the kṛṣṇas tu bhagavān svayam verse has been expressed only once. The unrestrained victory flag of this mahāvākya, like that of an emperor, flies gloriously above the heads of all other śāstrika statements. This knowledge of Kṛṣṇa’s divinity is like a collyrium stick that cures the jīva’s ‘eye disease’ of ignorance. Śrīla Kavirāja Gosvāmī has also written, kṛṣṇe bhagavattā-jñāna---sambitera sāra, brahma-jñānādi saba tāra paribāra (CC. Ādi 4.67). “Understanding Kṛṣṇa’s divinity is the essence of consciousness. All other knowledge of brahman, etc. is dependent upon that.”

Śrī Kṛṣṇa is svayaṁ bhagavān, the Truth to be worshipped by all. If the awareness that “He is my eternal Lord, and I am his eternal servant” arises, this is called sambandha-jñāna, or knowledge of relationship. Then, as a consequence, the awareness arises that to perform sevā or bhajana for him is my only duty. This is called abhidheya-jñāna, or knowledge of how that relationship is to be expressed. Then the awareness dawns that love for his lotus feet is my only desire, because without love, no sevā that I perform will bring him happiness. This is prayojana-jñāna, or knowledge of the objective. Thus, Śrīla Ṭhākura Mahāśaya is saying here that he offers his obeisance to Śrī Gurudeva, who has with the collyrium stick of knowledge cured his eye disease of ignorance and has awakened his spiritual vision by instructing him in the truth of sambandha, abhidheya and prayojana.

Another Bengali Grammar

2012-01-25T16:53:00.000-08:00

Here is a link to another Bengali Grammar that I just scanned. It's the one that I have been using for years but just never got around to scanning and posting. I think it's probably more useful than the one I posted earlier, but, like dictionaries, no one grammar book has everything you need. So I suggest you utilize both. You'll probably want to print it out. I'm also putting it over there -----> in the Free Books section. I scanned it in high resolution to make sure all those little squiggly lines in the Bengali script show up. It's a large file (451 megs), so those with slow connections will have to wait awhile. Go chant japa while it's downloading.

Sneaking Home

2012-01-24T23:29:00.000-08:00

भ्रश्यद्दुकूल-चिकुर-स्रजमुन्नयन्तौ भीतौ पृथग् गहन-वर्त्मनि चापयान्तौ ।

तौ वीक्ष्य भीतितरलौ जटिलेति नाम्ना सख्यस्ततस्तत इतश्चकिता निरीयुः ||

Hearing the name of Jaṭilā, Rādhā and Kṛṣṇa stole away in fear upon separate forest paths, holding up their loosened clothing, hair and garlands. Alarmed by seeing this, the sakhīs also fled in every direction. (Govinda-Līlāmṛtam 1.110)

वामे चन्द्रावलि-परिजनान् घोषवृद्धान् पुरस्तात्

कृष्णः पश्चात् कुटिलजटिलामागतां मन्यमानः ।

यान्तीं कान्तां सभयचटुलां दक्षिणे द्रष्टुमुत्क-

श्चञ्चद्ग्रीवं दिशि दिशि दृशौ प्रेरयन् गोष्ठमायात् ॥

To Kṛṣṇa’s left were Candrāvalī and her sakhīs, and in front of him, the elderly people of the cowherd village. He feared that the deceitful Jaṭilā may sneak up on him from behind. Craning his neck in eagerness, he looked here and there on his right side, trying to see his anxious lover as she ran for home. In this way, Kṛṣṇa carefully made his way toward the village. (Govinda-Līlāmṛtam 1.111)

म्लानामुत्क्षिप्य मालां त्रुटित-मणिसरः कज्जलं विभ्रदोष्ठे

संकीर्णाङ्गो नखाङ्कैर्दिशि दिशि विकिरन् घूर्णिते नेत्रपद्मे ।

पश्य म्लानाङ्गयष्टिः स्फुटमपरिचितो गोप-गोष्ठीभिरग्रे

गोष्ठे गोष्ठेन्द्रसूनुः प्रविशति रजनौ ध्वंसमासादयन्त्याम् ॥

Seeing Kṛṣṇa’s movement, one sakhī said to another, “Look, Vrajendranandana is entering the village at the end of night, his dark, slender form unseen by the cowherds. His restless lotus eyes are looking all about, he has thrown away his withered garland and his pearl necklace is broken. His lips are smeared with collyrium and his body covered with marks from Śrīmatī’s nails.” (Stava-Mālā, Kuñja-Bhaṅga 2)

अनुगता जटिलेत्यभिशङ्किनी गुरुनितम्ब-कुचोद्वहनाकुला ।

द्रुतविलम्बित-वल्गु ययौ व्रजं करधृताम्बरकेशचयेश्वरी ॥

Śrī Rādhā was also afraid that Jaṭilā may be approaching from behind. Burdened by her heavy breasts and hips, and holding up her loosened dress and locks of hair with her hands, she walked with graceful, alternately quick and slow movements on the path toward Vraja. (Govinda-Līlāmṛtam 1.112)

न व्यालादपि सम्बिभेति पुरतः स्थाणोर्यथा दूरतो

नोद्विग्ना करिगर्जितादपि यथा काकावली-निःस्वनात् ।

नैवेयं तिमिरेऽपि मुह्यतितरां कामं प्रकाशे यथा

तन्मन्ये विरहेऽपि नैव विधुरा कान्तस्य योगे यथा ॥

Seeing a venomous snake before her didn’t cause as much fear as seeing a branchless tree trunk in the distance. Hearing the roaring of an elephant caused her less concern than hearing the cawing of crows, and the dense darkness didn’t confuse her as much as the bright daylight. Therefore it seemed that today Rādhā had been more troubled by being with Kṛṣṇa than being without him. (Jagannātha-Vallabha-Nāṭakam 5.34)

Śrī Śrī Prema-Bhakti-Candrikā 1, pt. 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 1/23

2012-01-17T22:51:00.000-08:00

Praying for the unhindered completion of his book, Śrīla Ṭhākura Mahāśaya appropriately follows the Vaiṣṇava tradition of first honoring Śrī Gurudeva with an auspicious invocation.

গ্রন্থের আরম্ভে করি মঙ্গলাচরণ । গুরু বৈষ্ণব ভগবান্ তিনের স্মরণ ॥

তিনের স্মরণে হয বিঘ্ন-বিনাশন । অনাযাসে হয নিজ বাঞ্ছিত-পূরণ ॥

সে মঙ্গলাচরণ হয ত্রিবিধ-প্রকার । বস্তু-নির্দেশ আশীর্বাদ আর নমস্কার ॥

“At the beginning of this book I perform an auspicious invocation by remembering the spiritual master, the devotees and the Supreme Lord. By remembering these three, all impediments are removed and all one’s desires are easily fulfilled. An invocation (maṅgalācaraṇa) is of three types: establishment of the subject matter, a blessing and obeisance.” (CC. Ādi 1.20-22)

Even though Śrīla Ṭhākura Mahāśaya was the embodiment of prema, still, out of extreme humility he felt himself to be an ordinary materialistic person bound by māyā. Remembering the words of boundless mercy spoken by his guru, he bows to his lotus feet with great devotion. This is the ‘obeisance’ type of maṅgalācaraṇa. “I lie prostrate at the lotus feet of Śrī Gurudeva, who has opened my eyes, once blinded by the darkness of ignorance, with the collyrium stick of knowledge.” Here ‘the darkness of ignorance’ means the cheating tendency of the jīva, expressed as the desire for piety, wealth, sense gratification and liberation.

অজ্ঞান-তমের নাম কহিযে কৈতব । ধর্ম-অর্থ-কাম-বাঞ্ছা আদি এই সব ॥

তার মধ্যে মোক্ষ-বাঞ্ছা কৈতব-প্রধান । যাহা হৈতে কৃষ্ণ-ভক্তি হয অন্তর্ধান ॥

“The darkness of ignorance, known as kaitava, or cheating, consists of the desire for piety, wealth, sense gratification and liberation. Among these, the desire for liberation is the supreme deceit, because of which kṛṣṇa-bhakti disappears.” (CC. Ādi 1.90, 92) The meaning of darkness of ignorance is fraud or deceit, which is described as the longing for piety, wealth, sense gratification and liberation. But the words fraud or deceit aren’t synonyms for the phrase darkness of ignorance, and the phrase desire for piety, wealth, sense gratification and liberation isn’t synonymous with the word deceit. Why have these seemingly unrelated terms been utilized in the Śrī Caitanya-Caritāmṛta? Śrīla Viśvanātha Cakravartipāda reaches this conclusion in his commentary of those verses: kṛṣṇa-nitya-dāsasya jīvasya tad-dāsatvaṁ vinā nija-sukhārtham anyaṁ sarvaṁ kaitavam iti bhāvaḥ. The jīva is by nature the eternal servant of Śrī Kṛṣṇa, and his duty is to serve him. If at some time the jīva forgets his service to Śrī Kṛṣṇa, he falls into the darkness of ignorance, forgets his own nature, and becomes deeply engrossed in his illusory body and all that goes with it, trying desperately to find some sort of self-satisfaction. If these various types of self-satisfaction are scientifically divided, it is seen that they are nothing more than the desires for dharma, artha, kāma and mokṣa. Here the word dharma refers to ordinary Vedic sacrifices, worship, charity, compassion, etc. performed by workers motivated by their desire for elevation to the heavenly planets. The celestial happiness earned by this piety is temporary, which can be understood from verses like tad yatheha karmārjito lokaḥ kṣīyate, evam evātra puṇya-jito lokaḥ kṣīyate, kṣīṇe puṇye martya-lokaṁ viśanti and others from the śrutis. Consequently, after the deluded jīvas enjoy the heavenly pleasures, and the piety they accumulated by Vedic sacrifices and worship, etc. is exhausted, they are once again afflicted with birth, death, and all the other dreadful miseries of mundane life. Moreover, even the heavenly happiness that the deluded jīva is caused to enjoy is actually a novel type of punishment by māyā for him having turned away from Kṛṣṇa. In Śrī Caitanya-Caritāmṛta, Śrīla Kavirāja Gosvāmipāda has written:

কৃষ্ণ ভুলি’ সেই জীব অনাদি-বহির্মুখ । অতএব মাযা তারে দেয সংসার-দুঃখ ॥

কভু স্বর্গে উঠায, কভু নরকে ডুবায । দণ্ড্য-জনে রাজা যেন নদীতে চুবায ॥

“Having forgotten Śrī Kṛṣṇa, the embodied soul has been attracted to external things since time immemorial. Because of this, māyā, the illusory energy, has plagued him with the miseries of mundane life. Sometimes he is lifted to heaven, and sometimes sunk into hell, just as a king punishes a criminal by repeatedly dunking him in a river.” (CC. Mad. 20.117-118)
In olden times, when criminals were to be punished by the king, one method commonly used was for the king’s men to tie the criminal to the end of a long stick of bamboo and immerse him in a river or the water of a deep pond. When he’d been in the water so long that he was nearly dead, he would then be pulled up. After being lifted from the water, he would gasp, “Aho, I’m alive!” and feel great happiness. That happiness quickly turned to misery because as soon as he was pulled from the water, he would again be dunked repeatedly. In much the same way, māyā punishes the worldly jīva who has forgotten Śrī Kṛṣṇa by alternately raising him to heaven and then plunging him into hell. Therefore, the dharma practiced by those who aspire to the heavenly worlds is understood to be the grossest ignorance.

The word artha indicates the worldly sense objects such as forms, sounds, flavors, aromas and tactile sensations that are enjoyed by the eyes, ears, tongue, nose and skin. Or it can also mean incomparable kingly power, riches, possessions, etc. Kāma means the desire to satisfy one’s own senses without any regard for whether doing so would be a lustful, immoral or pious act. Those jīvas who have forgotten that they are the eternal servants of Śrī Kṛṣṇa consider their bodies to be themselves and all that is enjoyable to be theirs. As the result of this materialistic conception, their minds are imprisoned and they remain absorbed in this mentality life after life. This sense gratification leads them to be repeatedly swallowed by the dreadful gape of birth and death wherein they suffer unbearably hellish agonies. If, by the will of God, a jīva happens to get the body of a knowledgeable and intelligent human, but retains a mentality pervaded by contaminated desires, he will be unable to determine what is beneficial or harmful to himself and remain engrossed in bodily enjoyment. Thus, this artha and kāma are very powerful manifestations of the jīva’s ignorance or deceit.
But if the living being is somehow freed from his illusory bondage to dharma, artha and kāma, and he attains to brahma-sāyujya, that mokṣa or liberation becomes the greatest deception or ignorance covering the true nature of the jīva. Since the jīva whose heart is only muddied by the desires for dharma, artha and kāma is continually wandering from one womb to the other, the possibility remains that he may at some time get the association of great devotees. By their mercy, his dormant nature as servant of Śrī Kṛṣṇa may be awakened and he may receive the seed of bhakti. In the Śrī Caitanya-Caritāmṛta we find the following:

নিত্যবদ্ধ--কৃষ্ণ হৈতে নিত্য-বহির্মুখ । নিত্য সংসারী ভুঞ্জে নরকাদি দুখ ॥

সেই দোষে মাযা-পিশাচী দণ্ড করে তারে । আধ্যাত্মিকাদি তাপত্রয জারি তারে মারে ॥

কাম-ক্রোধের দাস হঞা তার লাথি খায । ভ্রমিতে ভ্রমিতে যদি সাধু-বৈদ্য পায ॥

তার উপদেশ-মন্ত্রে পিশাচী পলায । কৃষ্ণভক্তি পায তবে কৃষ্ণ নিকট যায ॥

“The nitya-baddha, or perpetually bound soul, is always averse to Śrī Kṛṣṇa. Remaining endlessly within the cycle of birth and death, he suffers all kinds of miseries. Because of his mistake, he is punished by the demoness of māyā, who tortures him with the three kinds of afflictions: miseries caused by his own mind or body, those caused by other living entities, and those caused by the gods. He becomes the servant of lust and anger, and is mercilessly kicked by these cruel masters. If, in his wanderings, he gets the mercy of a sādhu and accepts instruction and mantra from him, he can escape from that demoness and by the power of bhakti go to Kṛṣṇa.” (CC. Mad. 22.12-15)

(to be continued...)

Kṛṣṇāhnika-Kaumudī 1.42-43

2012-01-09T20:35:00.000-08:00

पथि पिशुनमतिभ्यः शङ्कमानौ गुरुभ्यः चलचकित-तरङ्गौ निक्षिपन्तावपाङ्गौ ।

परम-गुण-गभीरौ काम-संग्रामधीरौ ययतू रति-वितन्द्रौ राधिका-कृष्णचन्द्रौ ॥

Rādhikā and Kṛṣṇacandra, valiant but tired warriors in Kāmadeva’s battle, were very solemn as they walked carefully on the path. Fearful of their critical elders, they cast restless, timid glances here and there from the corners of their eyes.

न पथि न भवने वा लक्षितौ तौ वने वा सहज-सदनुरक्त्या स्वीययानन्द-शक्त्या ।

परिजन-नयनानामुत्सवानादधानावथ पथि विहरन्तौ रेजतुर्लोक-कान्तौ ॥

They shone beautifully as they moved along, unseen by anyone on the path, in the forest or from their homes. Due to their natural affection and personal joy, they were much loved and the delight of all their friends’ eyes.

Śrī Śrī Prema-Bhakti-Candrikā 1 (commentary by Śrī Anantadāsa Bābājī Mahārāja) Updated 1-11

2012-01-09T20:14:00.000-08:00

अज्ञानतिमिरान्धस्य ज्ञानाञ्जन-शलाकया ।

चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥ १ ॥

I lie prostrate at the lotus feet of Śrī Gurudeva, who has opened my eyes, once blinded by the darkness of ignorance, with the collyrium stick of knowledge.

Maṅgalācaraṇa:

Sudhā-Kaṇikā-Vyākhyā:

(Drop of Nectar Commentary)

अद्वैतप्रकटीकृतो नरहरिप्रेष्ठः स्वरूपप्रियो नित्यानन्द-सखः सनातनगतिः श्रीरूप-हृत्केतनः ।

लक्ष्मी-प्राणपतिर्गदाधररसोल्लासी जगन्नाथभूः साङ्गोपाङ्ग-सपार्षदः स दयतां देवः शचीनन्दनः ॥

“May that golden-hued son of Śrī Jagannātha Miśra, Deva Śrī Śacīnandana, who is always attended by his affectionate entourage, please be merciful unto us. He has been revealed to the world by Śrī Advaita Prabhu and is very dear to Śrī Narahari. He is loved by Śrī Svarūpa Dāmodara, is the closest friend of Śrī Nityānanda Prabhu and the refuge of Śrī Sanātana Gosvāmipāda. Śrī Rūpa’s heart dwells in him, he is the husband of Śrī Lakṣmīdevī, and his presence awakens the rapture of Śrī Gadādhara Paṇḍita.”

This book composed by Śrīla Narottama Ṭhākura Mahāśaya is called Prema-Bhakti-Candrikā. Ṭhākura Mahāśaya was the embodiment of love for Śrīla Nitāicānda. The glowing moon of prema was always present in the sky of his heart, and the nectarous effulgence of that moon appeared in the world as this book, blessing mankind by shining the rays of prema-bhakti upon the hearts of those covered by the dense darkness of ignorance.
Bhakti is the essence of Śrī Bhagavān’s svarūpa-śaktis named hlādinī and samvit. This svarūpa-śakti exists within Śrī Bhagavān as three faculties, namely hlādinī, samvit and sandhinī, but not within the jīva-śakti or bahiraṅgā-māyā-śakti. By God’s mercy, the hlādinī and samvit faculties of this svarūpa-śakti enter into the heart of the jīva, and when his sādhana and bhajana mature, the jīva’s desires and inclinations become one with this energy and prema is attained. Śrīmat Jīva Gosvāmipāda has written, “tasyā hlādinyā eva kvāpi sarvānandātiśāyinī vṛttir nityaṁ bhakta-vṛndeṣv eva nikṣipyamāṇā bhagavat-prītyākhyayā vartate. atas tad-anubhavena śrī-bhagavān api śrīmad-bhakteṣu prīty-atiśayaṁ bhajata iti.” (Prīti-Sandarbhaḥ, 65 anuḥ) The meaning is that, in this way, the hlādinī-śakti is always present within Śrī Bhagavān, and whenever that most blissful, eternal faculty is deposited within the devotees, it is called bhagavat-prīti or love of God. Thus, when Śrī Bhagavān experiences the devotee’s love for him, he also feels great love. For example, if sulphur powder is dropped into mercury, even without mixing, just by their contact the forms of mercury and sulphur disappear and a new and different substance called mercury sulphate is created. The mercury and sulphur have united. In the same way, as the result of bhajana such as hearing and chanting, the materialistic mentality of the bhakta-sādhaka joins with the sac-cid-ānanda nature of bhakti and spontaneously acquires a spiritual quality. The fusing of the sādhaka’s mental function and the hlādinī-śakti is called prema. In this book, the crystalline radiance of that prema-sādhana shimmers brightly; thus the name Prema-Bhakti-Candrikā.

In this Prema-Bhakti-Candrikā, composed of the sublime and enlightened words of Śrīla Ṭhākura Mahāśaya, the full potency of divine-love-giving, infallible sādhana and bhajana has been stored. At the same time, incomparably nectarous instructions on how to skillfully perform this bhajana have also been given. The splendor of his words will remove the darkness in the heart of one engaged intensely in śravaṇa and kīrtana and quickly suffuse it with prema-bhakti. It is as though he is gently taken by the hand and brought to the lotus feet of his beloved Śrī Rādhā-Kṛṣṇa. Just as moonlight can illumine the path for a traveller who has lost his way and lead him to his destination, similarly by the radiance of this book, the deluded jīvas who are attached to walking the difficult road of material existence can be shown the true path of bhajana. The blaze of the three types of miseries is extinguished, their spiritual nature as mañjarīs is awakened, and they are delivered to the entrance of Śrī Śrī Rādhā-Mādhava’s forest bower. Therefore, the name Prema-Bhakti-Candrikā is quite appropriate.
In this book, Śrīla Ṭhākura Mahāśaya’s uniquely profound words reveal through simple Bengali language a summary of the esoteric and complex philosophy of Gauḍīya Vaiṣṇava bhajana and sādhana. Truly, that which is most precious and most important within the world of Gauḍīya bhajana is present in these instructions. Nevertheless, by resorting to the mercy the great souls and, as much as possible, through my own experience of bhajana, I shall try to explain the inner meaning of his words, which are filled with deep realizations of the practice. It is very difficult to appreciate the inner significance of this work by means of mundane knowledge or intellect. Regarding this, I will relate a true story I heard from my venerable gurudeva. Some years ago, a certain well-educated man from Bengal retired from his vocation and decided he wanted to live in Vraja, so he came here and took shelter at the lotus feet of a great devotee. That devotee gave him a copy of Śrīla Ṭhākura Mahāśaya’s Prema-Bhakti-Candrikā and instructed him to read it daily. From time to time the devotee would ask the man whether he was reading the book daily and understanding it. Upon hearing such questions, the highly educated man would think to himself, “Because Śrī Gurudeva is so deeply absorbed in bhajana, he has probably just forgotten that I am such a big scholar. This book is written in simple tripadī Bengali meter. How could he think I wouldn’t be able to understand it?” Thinking like this, he would reply, “Yes; I can understand everything.” One day, the high-minded devotee read one verse and requested the educated gentleman to explain it. The gentleman then explained it to the devotee by the strength of his mundane knowledge. Hearing that interpretation, the devotee smiled slightly and said, “My dear boy, this is not the entire explanation or inner significance of the verse.” Saying this, he then revealed such a wonderful interpretation that it was beyond even the imagination of the learned gentleman. From that day, he began to realize how difficult the subject matter of Prema-Bhakti-Candrikā was, so he then diligently studied the meaning of all the verses with his gurudeva. Having taken shelter at the lotus feet of the author Śrīla Ṭhākura Mahāśaya, Śrī Guru and the Vaiṣṇavas, and depending on their mercy, I shall now try to explain the inner meaning of this book according to my understanding.

(To be continued...)

Vṛndā Becomes Anxious.

2011-12-27T22:51:00.000-08:00

इतीशयोः सुमधुर-वाग्विलासयोः समीक्ष्य तां स्वभवन-यान-विस्मृतम् ।

सखीश्च ताः स्मितरुचिरा मुदोन्मदा वनेश्वरी दिवसभियास सोन्मनाः ॥

In this way, seeing Rādhā and Kṛṣṇa engaged in sweet conversation and forgetting to go to their respective homes, and seeing the sakhīs smiling brightly and intoxicated with joy, Vṛndādevī became anxious about the coming daylight. (Govinda-Līlāmṛtam 1.106)

कान्ता उदीयुर्विकसन्मुखेन्दवो रात्रिर्गता चास्तमपास्तचन्द्रिका ।

विलासभङ्गः कथमस्तु नास्तु वा क्षणं हृदैवेति पराममर्श सा ॥

Vṛndā began to consider whether the nightly pastimes had actually ended or not, since the bright moon-faced Rādhā and her sakhīs remained, but the dark night had gone. (Kṛṣṇa-Bhāvanāmṛtam 2.56)

तमांस्यनश्यन्नभितो यथा यथा तदा प्रकाशश्च यथा यथैधत ।

तथा तथा हृद्रुजमेव सान्वभूद् व्रजस्य रीतिं श्रुतयोऽपि नो विदुः ॥

All the śāstras say that the amount of light (wisdom) one has is directly proportional to the amount of darkness (ignorance) destroyed. And the more wisdom one has, the more sorrow and grief are driven away. But in Vṛndā’s case, the opposite has happened. (The more the darkness disappears, the more the sunlight appears. The lighter the day becomes, the more anxious Vṛndā becomes about Rādhā and Kṛṣṇa’s impending separation.) This is not so astonishing though, because this natural characteristic of Vraja is unknown to even the śrutis. (Kṛṣṇa-Bhāvanāmṛtam 2.57)

अथ वृन्देङ्गिताभिज्ञा समयज्ञा तरुस्थिता ।

पद्यमुद्योतयामास कक्खटी वृद्धमर्कटी ॥

Realizing what time it was, and understanding a signal from Vṛndā, the old monkey named Kakkhaṭī began to recite poetry as she sat upon the branch of a tree. (Govinda-Līlāmṛtam 1.107)

रक्ताम्बरा सतां वन्द्या प्रातःसन्ध्या तपस्विनी ।

ऊर्ध्वप्रसर्पदर्कांशुर्जटिलेयमुपस्थिता ॥

“The dawn, an ascetic praised by the virtuous, has now arrived. She wears reddish clothing and has matted hair (jaṭilā) that appears like sunrays emanating from her head.” (Govinda-Līlāmṛtam 1.108)

आकर्ण्य ताभिर्जटिलेतिवर्णत्रयीं विवर्णत्वमधारि सद्यः ।

विलास-रत्नाकरमुद्भवन्ती शङ्कैव तासां चुलुकीचकार ॥

Upon hearing the three syllables ja-ṭi-lā, Śrī Rādhikā and the other vraja-gopīs immediately became pale. The ocean of vilāsa they had been happily sporting in was evaporated by their rising fear. (Kṛṣṇa-Bhāvanāmṛtam 2.60)

Thoughts

2011-12-09T13:21:00.000-08:00

Thoughts are clouds in the sky of feeling.

Govinda-Līlāmṛtam 1.102-105

2011-12-08T23:35:00.000-08:00

कान्तमायान्तमाशङ्क्यारुणांशुद्विगुणारुणम् ।

कोकी कोकनदं चञ्च्वा चुम्बत्यानन्दविह्वला ॥

“Waiting eagerly for the arrival of her husband, a ruddy goose becomes so overwhelmed with joy that she kisses a red lotus, whose color has been deepened by the rays of the sun.”

कलस्वनाख्यः कलकण्ठि हंसः समीक्ष्य नौ सम्मद-फुल्लपक्षः ।

रिरंसुमप्येष विसृज्य हंसीं तटं तटिन्याः पुरतः समेति ॥

“O Kalakaṇṭhī! Seeing us, that sweet-voiced swan has left his mate even though she longs for his companionship. Now he has come to the bank of the Yamunā and is spreading his wings wide in ecstasy.”

स्वसहचर-विसृष्टं स्वामिभुक्तं मृणालं मदकल-कलकण्ठी बिभ्रती पश्य चञ्च्वा ।

रमणमनु समेति त्वन्मुखाब्जार्पिताक्षी सरसिजमुखि नाम्ना तुण्डिकेरी मराली ॥

“Look, lotus-faced one! The goose named Tuṇḍikerī is holding within her beak the half-eaten lotus stalks given by her husband. With her eyes fixed upon your lotus face, she now approaches with her mate, uttering a low, sweet warbling sound.”

मलयशिखरचारी पङ्कजामोदधारी व्रतति-नटकुमारी-लास्यशिक्षाधिकारी ।

वहति जलविहारी वायुरायासदारी स रमणवरनारी-स्वेदजालापहारी ॥

“The cooling breeze wafting down from the peaks of the Malaya hills carries the sweet fragrance of lotus flowers as he dallies with the waters of the Yamunā. He also teaches the young creepers how to dance, removes everyone’s fatigue and dries the perspiration of lovers.”

Govinda-Līlāmṛtam 1.98-101

2011-11-23T17:42:00.000-08:00

पश्योन्मत्ते द्विजेशोऽप्यखिलजनतमस्तोमहन्तापि शान्तः

कान्तोऽयं ते समन्तात्सपदि निपतितो वारुणीं संनिषेव्य ।

इत्थं स्वीयेन सङ्गप्रमुदित-नलिनीहास-सञ्जातलज्जा

शङ्के वक्त्रं पिधत्ते ह्युषसि कुमुदिनी सङ्कुचद्भिर्दलैः स्वैः ॥

“And there, the lotus says to the white lily, ‘O angry Kumudinī, look! Your lover the moon, chief of the twice-born, destroys the darkness of the whole world and is very peaceful. But because he has become so fond of Vāruṇī, the western sky, he has quickly fallen from his position.’ Hearing the joking words of the lotus, who is now joyful in the company of her lover the sun, it seems the white lily has hidden her face in shame within her own withered petals.”

दृष्ट्वा तमःक्षयममी विधुनान्यपुष्टा नक्तं तमश्चयनिभाश्चकिताः प्रभाते ।

मित्रं तदाश्रयतया तमसा चरन्तीं ग्रस्तं कुहूरिति कुहूं स्वगिराह्वयन्ति ॥

“Having seen before the darkness of night destroyed by the moon, the black cuckoos fear that because they are also dark, they may be destroyed at dawn. Remembering that the sun can be swallowed by Rāhu, they call out to the new moon with a sound of ‘kuhū, kuhū.’”

वसन्तकान्तसंसर्गजातानन्दभराटवी ।

कपोतीघूत्कृतिमिषात्शीत्करोतीव सोन्मदा ॥

“Just as a girl sometimes emits an ecstatic breathy sound while making love, in the same way this forest, joined with her lover the springtime, utters such a sound disguised as the cooing of doves.”

पश्यानुसरति चञ्चलभृङ्गः कैरविणीकुल-केलि-पिशङ्गः ।

नलिनीकोषे निशि कृतसङ्गां भृङ्गीं शशिमुखि कृतनतिभङ्गाम् ॥

“O Moonface, look! A restless bumblebee, dusted yellow with pollen from sporting in a cluster of white water-lilies, now follows his mate, who was trapped within the petals of a lotus all night and who shatters his modesty.”

Govinda-Līlāmṛtam 1.94-97

2011-11-15T23:37:00.000-08:00

अरुणारुणे निदधती ततोऽम्बरे रतिकेलिभङ्गज-रुषाऽरुणां दृशम् ।

ललितोपहासजनित-स्मितानना वृषभानुजाह मृदुमञ्जुभाषिणी ॥

अनूरुरप्यस्तमयन् क्षणार्द्धान्नभो विलङ्घ्योदयमेति सोऽयम् ।

चेत् सोरुमेनं स विधिर्व्यधास्यद्वार्त्तापि रात्रेर्न तदाभविष्यत् ॥

After hearing Lalitā’s teasing words, Vārṣabhānavī Śrī Rādhā smiled and began to speak in a soft, sweet voice. With eyes reddened in anger from having her lovemaking disturbed, she looked toward the crimson morning sky and said, “The sun, even though having no thighs, sinks below the horizon and traverses the sky. But within half a moment he once again rises at dawn. Perhaps if Lord Brahmā had created thighs for him, we would never have even heard of the night.”

मनोरमां वीक्ष्य विभात-लक्ष्मीं निपीय तस्या वचनासवं च ।

मुदोन्मना विस्मृत-गोष्ठयानः प्राणेश्वरीं तामवदन्मुकुन्दः ॥

इनं प्रभातोपगतं समीक्ष्य कान्तेव कान्तान्तर-भुक्तकान्तम् ।

पश्यान्यदिक्सङ्ग-कषायिताङ्गं प्राचीयमीर्ष्यारुणितेव जाता ॥

Beholding the splendor of the early morning and delirious with joy from drinking the nectar of Rādhā’s words, Mukunda forgot about going to the pasturing grounds. He said to his prāṇeśvarī, “Look Priyā! Just as a young girl becomes red with jealousy when her boyfriend arrives in the morning bearing love-marks from another girl, in the same way, the eastern sky reddens in jealousy when she sees her husband Sūrya arrive at dawn colored by the touch of the other directions.”

(Govinda-Līlāmṛtam 1.91-93)

2011-11-08T23:57:00.000-08:00

घनश्यामं चीनं वसनमभिलीनं प्रियतनौ

क्षमा नासीत् कान्ता स्वमपि परिचेतुं घनरुचौ ।

स्वमज्ञासीत् स्फीतं हरिरपि न पीतं प्रियतमा-

तनौ लीनं चीनं कनकरुचि कम्बाविव पयः ॥

Just as it is difficult to immediately distinguish milk within a white conch-shell, in the same way, it was almost impossible to see Rādhā’s fine blue cloth on Kṛṣṇa’s dark body, or Kṛṣṇa’s yellow cloth on Rādhā’s golden form.

तयोर्लीलासुधापान-प्रत्यूहामर्षसङ्कुला ।

निन्दन्त्यरुणमुद्यन्तमथाह ललिता सखीम् ॥

Considering the rising sun to be an impediment to drinking the nectar of their pastimes, Lalitā began to angrily criticize it, speaking to her sakhī Rādhā.

ऊषसि वरवधूनां पश्य राधेऽरुणोऽयं रमण-सहित-लीलाभङ्गतः पापरुग्भिः ।

गलितपदयुगोऽप्यद्यापि तन्नो जहाति ध्रुवमिति वचनं यद्दुस्त्यजः स्वस्वभावः ॥

“Rādhe! Just look. This early morning sun is interfering with the intimate pastimes of beautiful women with their lover. Even if he got leprosy because of his crime and both of his feet melted off, still he wouldn’t be able to give up his bad habit. Therefore, when the ṛṣis say, ‘It is very difficult to give up one’s nature,’ it is certainly true.”

Govinda-Līlāmṛtam 1.87-90

2011-10-28T23:26:00.000-07:00

पतद्ग्राहमुपादाय दासिका गुणमञ्जरी ।

ताम्बूलं चर्वितं ताभ्यो विभजन्ती बहिर्ययौ ॥

The dāsī named Guṇa Mañjarī took the spittoon from the bower, removed the tāmbūla that Rādhā and Kṛṣṇa had chewed and shared it among all the other sakhīs.

मञ्जुलाली तयोरङ्गाच्च्युत-माल्यानुलेपनम् ।

तल्पादादाय सर्वाभ्यः प्रयच्छन्ती विनिर्गता ॥

Mañjulālī Mañjarī collected the garlands and sandalwood paste that had fallen from Rādhā-Kṛṣṇa’s bodies and distributed them to everyone outside.

विलोक्याग्रे मेघाम्बर-वृतशरीरं प्रियतमं

वयस्यां तां पीताम्बर-परिवृताङ्गीं प्रमुदिताम् ।

हसन्त्यस्ताः सख्यः करपिहित-मुख्यः प्रतिदिशं

दिशन्त्यश्चान्योन्यं कुटिलचलदृग्भिर्मुमुदिरे ॥

When the sakhīs noticed that Kṛṣṇa was wearing Rādhā’s blue cloth and their joyful friend Rādhā was wearing Kṛṣṇa’s yellow cloth, they had to cover their mouths with their hands to conceal the laughter. They had great fun using subtle eye gestures to point out to each other that the exchange had occurred.

समीक्ष्य तासां परिहासभङ्गीमन्योन्यवक्त्रार्पित-फुल्लनेत्रौ ।

समुच्छलत्प्रेमसुखाब्धि-मग्नौ चित्रार्पिताङ्गाविव तावभूताम् ॥

After seeing the sakhīs try to hide their laughter, Rādhā-Kṛṣṇa, submerged in the surging ocean of love, stood gazing with wide eyes at each other’s face, motionless as though figures in a painting.

Govinda-Līlāmṛtam 1.83-84

2011-10-10T23:48:00.000-07:00

माहेन्द्रकान्तच्छदनं सकाञ्चनं दान्तं ससिन्दूर-समुद्गकं परा ।

आपन्नसत्त्वा-कुचकुट्मलोपमं कुञ्जाद् गृहीत्वा निरगान्मृदुस्मिता ॥

Another sakhī picked up a vermilion box, made of ivory inlaid with sapphires and gold. Seeing that the box resembled the budding breast of a pregnant woman, she smiled softly and took it from the kuñja.

आश्लेष-सञ्छिन्नगुणात्परिच्युतं हाराल्लसन्मौक्तिक-सञ्चयं मुदा ।

विचित्य काचित्स्वपटाञ्चले दृढं निबध्नती कुञ्जगृहाद्विनिर्ययौ ॥

Because of Rādhā and Kṛṣṇa’s firm embrace, their necklaces had broken and the lustrous pearls had scattered about. One sakhī found them all, happily tied them tightly in the border of her own cloth and brought them out of the bower.

Govinda-Līlāmṛtam 1.80-82

2011-10-03T23:36:00.000-07:00

परिवर्तितसंव्यानौ मिथस्तावथ शङ्कितौ ।

परस्परकरालम्बौ निरगातां निकुञ्जतः ॥

Wearing each other’s clothing and feeling anxious, Rādhā and Kṛṣṇa held hands as they emerged from the bower.

राधा-पाणिं सव्येऽसव्ये पाणौ बिभ्रद् वेणुं कृष्णः ।

रेजे कुञ्जान्निर्यन् यद्वद् विद्युन्मालाश्लिष्टाम्भोदः ॥

As Kṛṣṇa left the kuñja, holding Śrīmatī’s hand in his left hand and his flute in his right, it appeared as though a beautiful rain-cloud were embracing a streak of lightning.

हैमं भृङ्गारमेका व्यजनमथ परा स्वर्णदण्डं दधाना

काप्यादर्शं सुदर्शं घुसृण-मलयजाऽमत्रमन्या विचित्रम् ।

काचित्ताम्बूलपात्रं मणिचितमपरा सारिकां पञ्जरस्थाम्

इत्थं सख्यः कियत्याः प्रमुदितहृदया निर्ययुः कुञ्जगेहात् ॥

Then, as the sakhīs joyfully left the bower house, someone carried a golden pitcher, someone held a fan with a golden handle, and someone else held a lovely mirror. One sakhī carried a multicolored container for saffron and sandalwood, another carried a jeweled vessel for tāmbūla, and someone else held a caged mynah.

Govinda-Līlāmṛtam 1.79

2011-09-26T23:52:00.000-07:00

कृष्णोऽपि कान्तं वृषभानुजायाः पश्यन् मुखं भीति-विलोलनेत्रम् ।

नीलं सुचीनं दयितानिचोलं गृह्णन् स्वतल्पात् त्वरयोदतिष्ठत् ॥

Seeing Rādhā’s anxious, restless eyes and her lovely face, Kṛṣṇa picked up her fine blue scarf and also quickly rose from the bed.

Govinda-Līlāmṛtam 1.77-78

2011-09-19T23:47:00.000-07:00

शङ्कापङ्काकलित-हृदया शङ्कतेऽस्या धवाम्बा छिद्रान्वेषी पतिरतिकटुः सार्थनामाभिमन्युः ।

रुष्टाभीक्ष्णं परिवदति सा हा ननन्दापि मन्दा प्रातर्जातं तदपि सरलां कृष्ण नैनां जहासि ॥

“O Kṛṣṇa! The heart of Rādhā’s mother-in-law is covered with the mud of fear and therefore she is always suspicious. Rādhā’s husband Abhimanyu lives up to his name by being disagreeable, angry and finding fault with others. Her dull-headed sister-in-law is always grouchy and very critical. Why are you not leaving this simple-hearted girl even though the night has ended?”

सारीवचो-मन्दरशैलपात-संक्षुब्धहृद्दुग्धपयोधिरेषा ।

अथोद्भ्रमन्नेत्र-नवीनमीना वियोगदीना शयनादुदस्थात् ॥

The mynah’s words were like Mandara Mountain falling into Rādhā’s milk-ocean heart. She became very agitated and her eyes began to whirl like two young fish swimming about. Feeling depressed at the thought of leaving Kṛṣṇa, she finally rose from the bed.

Govinda-Līlāmṛtam 1.73-74

2011-09-18T23:00:00.000-07:00

गुरुलज्जा-भर्तृभीति-लोकहास-निवारिका ।

शुभाख्या सारिका प्राह राधिका-बोधसाधिका ॥

To prevent Rādhikā from being embarrassed before her elders, fearful of her husband and being laughed at by the villagers, the mynah named Śubhā, who is very skilled at awakening her, began to speak.

आगन्ता ग्राहयित्वा तव पतिरधुना गोष्ठतः क्षीरभारान्

उत्तिष्ठोत्तिष्ठ राधे तदिह कुरु गृहे मङ्गलां वास्तुपूजाम् ।

इत्थं यावद्धवाम्बा तव नहि शयनादुत्थिता वावदीति

तावच्छय्यानिकेतं व्रज सखि निभृतं कुञ्जतः कञ्जनेत्रे ॥

“O lotus-eyed one! Your mother-in-law will soon rise from bed and say, ‘Rādhe! Your husband and the servants are on the way from the pasturing ground carrying their loads of milk. You must quickly get up and do the pūjā for an auspicious home.’ O Sakhi! Before she can say these words, please leave this kuñja and secretly return to your bedroom.”

Broken links

2011-09-16T17:08:00.000-07:00

Some time back I stopped using a server that had some files on it that were linked to this blog. I've updated some of the links but haven't yet taken the time to go through the entire archive. If you run across a link that doesn't work, let me know in a comment where I can find it, as in which year and which month. Thanks.

Govinda-Līlāmṛtam 1.72

2011-09-06T22:44:00.000-07:00

विलोक्य लीलामृतसिन्धुमग्नौ तौ ताः सखीश्च प्रणयोन्मदान्धाः ।

वृन्दा प्रभातोदयजातशङ्का निजेङ्गितज्ञां निदिदेश सारीम् ॥

Vṛndā saw that Rādhā and Kṛṣṇa were immersed within the ocean of līlāmṛta and the sakhīs had been blinded by the intoxication of love. Concerned that daybreak had arrived, she gestured an order to one of the mynah birds.

Govinda-Līlāmṛtam 1.70

2011-08-29T23:11:00.000-07:00

हेलोल्लासादरमुकुलिता बाष्पसान्द्रारुणान्ता लज्जा-शङ्का-चपलचकिता भङ्गुरेर्ष्याभरेण ।

स्मेरस्मेरा दयितवदनालोकनोत्फुल्लतारा राधादृष्टिर्दयित-नयनानन्दमुच्चैर्व्यतानीत् ॥

Śrīmatī’s eyes were radiant with passion, squinting slightly, full of tears and red with anger. They moved restlessly and appeared timid from her fear of being embarrassed. Then she saw Kṛṣṇa’s lotus face and her eyes began to widen as her gentle smile reappeared. Seeing this, Kṛṣṇa’s eyes also blossomed with joy.

Govinda-Līlāmṛtam 1.69

2011-08-26T23:17:00.000-07:00

इति निगदति कृष्णे वीक्ष्य साग्रे वयस्याः प्रहसित-वदनास्ताः सङ्कुचल्लोल-नेत्रा ।

विकसदमलगण्डं दोलितारेचितभ्रूः प्रियमनृजुकटाक्षैः पश्यति स्म घ्नतीव ॥

When Rādhā heard Kṛṣṇa’s taunting remark and saw her sakhīs giggling in front of her, her restless eyes contracted and her bright, flawless cheeks began to tremble. Frowning, she hurled a piercing sidelong glance as if to impale Kṛṣṇa.

Font converter

2011-08-25T16:22:00.000-07:00

For those who don't read देवनागरी, you can copy and paste the text here to convert it to the Balaram font (thanks to our friend Ananda).

Govinda-Līlāmṛtam 1.67-68

2011-08-23T23:49:00.000-07:00

वक्षः स्वं दर्शयंस्ताभ्यो दृग्भङ्ग्योवाच ता हरिः ।

दिदृक्षुः स्वप्रिया-वक्त्र-भाव-शाबल्य-माधुरीम् ॥

विधुं प्रयास्यन्तमवेक्ष्य कान्तं विश्लेषभीतोषसि पश्यताल्यः ।

दिदृक्षयेवाम्बर-चित्रपट्यां राधेन्दुलेखाशतमालिलेख ॥

Hoping to see the sweet mixture of emotions on Rādhā’s face, Kṛṣṇa used an eye gesture to bring the sakhīs’ attention to his chest and said, “O Sakhīs, just look! Seeing her lover, the moon, ready to depart at daybreak, the constellation Rādhā, anxious about the impending separation but longing to keep him somehow in her sight, has painted hundreds of moonbeams on the canvas of the sky.”

KRSNa-BhAvanAmRtam 2.17

2011-07-14T23:57:00.000-07:00

ताम्बूलवीटीर्निदधे परास्मिन्नेका पटिम्ना मणिदीप-पाल्या ।

तन्मङ्गलारात्रिकमाशु चक्रे नीराजयन्त्येव निजासु-लक्षैः ॥

One kinkari offered tambula, while another performed mangala-aratrika with a jeweled lamp, showing such care and love that she seemed to be giving her life a million times over to Radha and Krishna. (KRSNa-BhAvanAmRtam 2.17)

Krishna’s Name

2011-07-14T18:31:00.000-07:00

कृष्णनाम परामुक्तिः कृष्णनाम परागतिः ।

कृष्णनाम परं पुण्यः कृष्णनाम परं फलम् ॥

कृष्णनाम परोधन्यः कृष्णनाम परं तपः ।

कृष्णनाम पराशक्तिः कृष्णनाम परास्तुतिः ॥

कृष्णनाम पराभक्तिः कृष्णनाम परास्मृतिः ।

कृष्णनाम परं यज्ञं कृष्णनाम परामतिः ॥

कृष्णनाम परं ज्ञानं कृष्णनाम परास्थितिः ।

कृष्णनाम परं दानं कृष्णनाम जगत्प्रियः ॥

कृष्णनाम परं श्राद्धं पितृणां तर्पणः परम् ।

कृष्णनाम पराप्रीतिः कृष्णनाम परः प्रभुः ॥

कृष्णनाम जगत्सत्यं जन्तुनां करणं परम् ।

जीवनं शरणं कृष्णनामैव विपुलं धनम् ॥

Krishna’s name is the supreme freedom and the supreme refuge.

Krishna’s name is the supreme virtue and the supreme reward.

Krishna’s name is the supreme treasure and the supreme austerity.

Krishna’s name is the supreme power and the supreme praise.

Krishna’s name is the supreme devotion and the supreme remembrance.

Krishna’s name is the supreme sacrifice and the supreme thought.

Krishna’s name is the supreme knowledge and the supreme abode.

Krishna’s name is the supreme gift and the friend of the world.

Krishna’s name is the supreme shraddha ceremony and the supreme offering to the ancestors.

Krishna’s name is the supreme love and the supreme master.

Krishna’s name is the universal truth and the supreme helper of the living beings.

Krishna’s name is indeed life, refuge and abundant wealth.

KRSNa-BhAvanAmRtam 2.16

2011-07-10T23:20:00.000-07:00

काचित् प्रसूनाम्बु-दरार्द्रवाससा व्यत्यस्तरागाञ्जन-यावकादिकम् ।

मृष्ट्वा प्रतिस्वेक्षण-सिद्धये तयोर्मुखद्वयं दर्पणतां निनाय किम् ॥

One of the kinkaris moistened a small piece of fine, soft cloth with rose water and cleaned the collyrium, lac and tambula stains left here and there on their bodies. They became so lustrous that they could use each other’s face as a mirror. (KRSNa-BhAvanAmRtam 2.16)

Govinda-LIlAmRtam 1.60

2011-07-09T23:07:00.000-07:00

अथास्या वयस्याः प्रमोदात् स्मितास्याः सखीं तां हसन्त्यो मिथः प्रेरयन्त्यः ।

सशङ्काः समन्तात् प्रभाताद् दुरन्तात् प्रविष्टा निकुञ्जं सशब्दालिपुञ्जम् ॥

Full of joy and smiling brightly, Radha’s sakhis joked about her and urged each other to go into the kunja first. Anxious that the dreaded morning had come, they finally entered the bower, which was filled with the soft humming of bees. (Govinda-LIlAmRtam 1.60)

KRSNa-BhAvanAmRtam 1.23-24

2011-07-08T23:34:00.000-07:00

ततः पुनस्तानथ टिट्टिभादीनुत्कूजतः प्राह विधूत-तन्द्रा ।

हंहो! क्षमध्वं शयितुं क्षणं मे दत्तेति सा मोटयदङ्गमीषत् ॥

The wild cocks, partridges and other birds resumed their chirping and once again awakened Radha. She stretched her body slightly and said, “O birds, please forgive me. Just let me sleep a little while longer.” (KRSNa-BhAvanAmRtam 1.23)

कादम्ब-कारण्डव-हंस-सारसाः कपोत-शारी-शुक-केकि-कोकिलाः ।

जगुः कलं केलिवनी-जलस्थल-प्रचारिणः कृष्ण-कथामृतोपमम् ॥

Then the geese, ducks, swans, cranes and other aquatic birds living in the pleasure grove joined with the doves, mynahs, parrots, peacocks, cuckoos and other land birds in a sweet harmony of warbling as nectarous as the stories of Krishna. (KRSNa-BhAvanAmRtam 1.24)

Repost

2011-05-13T17:05:00.001-07:00

हृदोऽनुरागं कुच-कुङ्कुमच्छलान्न्यधत्त राधाच्युत-पादपद्मयोः ।

यावद्रवारक्ततरालको दधौ मूर्ध्नैव सोऽस्याः पदयोस्तमुज्ज्वलम् ॥

Visakha said, “O Sakhi! Look at that! Under the guise of kunkuma from her breasts, our Radha has deposited her heart’s affection on Krishna’s lotus feet. And Krishna is carrying his love for Radha’s lotus feet in the reddish lac smeared upon his head.” (KRSNa-BhAvanAmRtam 2.5)

इत्थं क्षणं तावदलक्षिताङ्ग्यो नीचैः स्वरं तावनुवर्णयन्त्यः ।

भाग्यं स्वमेवातिसभाजयन्त्यो ममज्जुरानन्द-महोदधौ ताः ॥

Remaining unseen, the sakhis quietly recounted Radha-Krishna’s pastimes for a while and celebrated their own good fortune. In this way they gradually sank deeper into the vast ocean of bliss. (KRSNa-BhAvanAmRtam 2.6)

Domain name

2011-05-13T11:29:00.000-07:00

I'll probably be allowing my sharanam.org domain to expire in July, so if you want to keep reading this blog, please change your bookmark to the blogger address above.

Also, it appears that as a result of "maintenance" yesterday, blogger has lost the last several posts that I made.

Sri Radha Finally Wakes (Updated 4/20)

2011-04-14T14:44:00.000-07:00

atha prabudhyaiva vidhUya pakSAn grIvAH samunnIya cukUjur uccaiH |

yat kukkuTAH paJca-Sa-vAram Adau rAdhA jajAgAra tadApta-bAdhA ||

After waking, the wild cocks shook their feathers, raised their necks and crowed loudly five or six times. Realizing that morning had come, Sri Radha grudgingly rose from her sleep. (KRSNa-BhAvanAmRtam 1.20)

kRSNANga-saMzleSa-vizeSa-bAdhinas tAn eva matveti zazApa sA ruSA |

are! paretAzu pareta-rATpuraM tatraiva kiM kUjata no padAyudhAH? ||

Feeling that her pleasant embrace with Krishna had been disturbed by all this noise, she angrily cursed the cocks. “Hey, you foot-fighters! Why don’t you quickly drop dead and resume your crowing in hell?” (KRSNa-BhAvanAmRtam 1.21)

Krishna! Get up! (Updated 4/13)

2011-03-31T23:53:00.000-07:00

iti nigaditavatyaH zArikAH premavatyaH

sukhada-pada-padArthAM vAcam utthApanArthAm |

yadi kim api viremuH patriNas taM praNemuH

samupasRta-nikuJjAH prApta-sammoda-puJjAH ||

Speaking in this pleasant and eloquent way, the adoring mynahs tried to rouse Sri Radha. When they had more or less given up, the birds who had come to the bower then joyfully offered their respects to Sri Krishna instead. (KRSNAhnika-KaumudI 1.16)

atha zayana-satRSNaM bodhayAmAsa kRSNaM

vitatir api zukAnAM kRSNa-harSotsukAnAm |

zravaNa-sukhada-saumyaiH snigdha-zabdArtha-ramyaiH

sarasataram analpaiH kUjitaiH sIdhu-kalpaiH ||

Eager to please the sleepy Krishna, a group of parrots awakened him by making sweet, nectarous sounds and speaking affectionate words that were soothing to the ear, cheerful and charming. (KRSNAhnika-KaumudI 1.17)

praNaya-rasa-gabhIrAz cAru-zabdArtha-dhIrAH

kala-sumadhura-kaNThAH prema-jalpeSv akuNThAH |

sati samaya-viveke bodhayAM cakrur eke

na khalu bata vidagdhAH kArya-kAle vimugdhAH ||

Without hesitation, they all began to chatter with soft, sweet voices, speaking charming words full of deep love and meaning. Indeed! When it’s time for the skilled to perform their work, there is no confusion! (KRSNAhnika-KaumudI 1.18)

subhaga! rajani-zeSe svApa-gehe suzeSe

tvam iti hi jananI te saMzayaM svaM dhunIte |

samayam atha viditvA jAgarArthaM tvaritvA

svayam iyam upagantrI sneha evAtra mantrI ||

“O charming one! Thinking that you are sound asleep in your own room, Mother Yashoda hasn’t been concerned. But now that it is time to awaken you, her motherly affection will certainly bring her quickly to your bedside.” (KRSNAhnika-KaumudI 1.23)

tvam asi samaya-vettA sarva-duHkhaika-bhettA

bhavasi bhuvana-bandhuH sad-guNa-grAma-sindhuH |

vratati-bhavana-talpaM mUrtiman-moda-kalpaM

yad api tad api muJca svasti te’smAd udaJca ||

“You are the knower of time, the only destroyer of all miseries, the friend to everyone and an ocean of good qualities. Though this soft bed of creepers may seem like the embodiment of pleasure to you, still, for your own good, you must rise and leave it.” (KRSNAhnika-KaumudI 1.22)

mada-madhupa-yuvAnaH prApta-doSAvasAnaH

cyuta-kusuma-vanAntaH svApam udyAtavantaH |

dadhati katipayathyAM kelim ambhoja-vIthyAM

sati samaya-viveke ke vimuhyanti loke? ||

“Within the flower-strewn forest, a group of drunken young bees woke at daybreak and are now sporting in a cluster of lotuses. Is anyone in the world confused about determining the proper time for an activity?” (KRSNAhnika-KaumudI 1.20)

kvacana mukha-viSAdaH kvApi hAsa-prasAdaH

kva ca dayita-viyogaH kvApi kAntasya yogaH |

kumuda-kamala-vIthyor vaisadRzye’titathye

bhavati kim-u na kAlaH kSobha-zobhA-vizAlaH ||

“In one place, the white water-lilies’ faces are sad, while in another, the blue lotuses are smiling brightly.* Somewhere, lovers are separating, and somewhere else, other lovers are meeting. Is it not time only that determines one’s happiness or distress in this circumstance?” (KRSNAhnika-KaumudI 1.21)

*The white lily blooms at night, whereas the blue lotus blooms in the day.

jaya subhaga! namas te zrUyatAM satvaras te

cira-zayana-sapIDaH kauty ayaM tAmra-cUDaH |

upanata-nija-sevA-kAla-saMmoda-pIvA

na hi samaya-vidagdhaH kArya-kAle vimugdhaH ||

“O fortunate one, may victory be yours. I offer my obeisance. Now please listen to me. After seeing you asleep for so long, the red-crested cock became upset but now loudly cries in joy, knowing the time for his seva has arrived. When it’s time for his duties, a person who knows the established customs is never bewildered.” (KRSNAhnika-KaumudI 1.27)

The Mynahs Try to Wake Radha---Again! (Updated 3/29)

2011-03-08T23:24:00.000-08:00

agaNita-kula-niSThA mA nikuJje zayiSThAH parihara surata-ghnaM svApam udgaccha zIghram |

samajani savizeSaH pazya doSAvazeSaH kuru na gata-samAdhAM bandhu-vargasya bAdhAm ||

“O Radhe! Have you not considered your family dignity? You should not be lying in this kunja! Give up this sleep, which only deprives you of enjoyment, and quickly rise from your bed. Just look; the end of night is here. Please don’t cause your relatives to suffer.” (KRSNAhnika-KaumudI 1.4)

iyam ajani digaindrI dRzyatAM devi! sAndrI-bhavad-aruNima-dhArA tvat-pAdAbjAnukArA |

iyam api ca varAkI satvarA cakravAkI parimilita rathAGge jAta-viccheda-bhaGge ||

“Look, O playful one, the eastern sky has become a deep crimson in imitation of your lotus feet. And just see how the cakravaki quickly reunites with her mate after their sorrowful night of separation.” (KRSNAhnika-KaumudI 1.5)

api tava mukha-zobhAm-Aptu-kAmo’tilobhAd

aparikalita-kAmaH svaM vapus tyaktu-kAmaH |

carama-zikhari-zRGgaM prApya pazyaiva tuGgaM

vrajati zazadharo’staM vArayed adya kas tam ||

“The moon, wishing her face to be as lustrous as yours, now wants to abandon her own body in disappointment. She is plummeting from a high peak of the western mountains to end her life. Who can possibly prevent this tragedy?” (KRSNAhnika-KaumudI 1.6)

nija-kara-paripuSTA pazya seyaM praviSTA

zazi-mukhi! lalitAGgI sannidhau te kuraGgI |

kuru sa-kRpam apAGge kiJcid aJcat-taraGge

bhavatu bata kRtArthA prItaye te samarthA ||

“O moon-face! Look! Here comes that beautiful, frolicsome doe that you have nourished by your own hand. Cast your merciful sidelong glance upon her, for she always brings you great joy.” (KRSNAhnika-KaumudI 1.12)

nava-kizalaya-buddhyA jAtito’ntar vizuddhyA-

ruNa-pada-kamalaM te svAdituM kRSNa-kAnte! |

tvaritam upasarantI tvat-sakhInAM vahantI

kara-sarasija-ghAtaM yA vidhatte prayAtam ||

“O beloved of Krishna! Thinking that your reddish lotus feet are tender new leaves, that innocent doe is swiftly coming for a taste. Even though your sakhis push her away with their lotus hands, she keeps trying!” (KRSNAhnika-KaumudI 1.13)

zazi-mukhi! tava phelA-mAtra-bhoge sakhelA tava pada-jala-pAnAmoda-mAtrAvadhAnA |

api bhavad avalokAbhAva-saJjAta-zokA tava mukha-zazi-bimbAloka-mAtrAvalambA ||

“O moon-face! The playful doe longs only for the joy of tasting the remnants of your food and the water that has washed your feet. But saddened because you haven’t yet looked at her, she can only gaze at your moonlike face.” (KRSNAhnika-KaumudI 1.14)

harir atikutukI te netra-yugmaM mimIte nayana-yugam amAya-prema yasyAH pramAya |

kim api vimala-muktA-mAlayA cAru-vaktA niyatam upamimAnaH saMzayaM nirdhunAnaH ||

“After curiously measuring the innocent, love-filled eyes of the doe, Hari is now doing the same with yours. To remove any doubt of their similarity, while speaking sweetly he repeatedly compares them using a spotless string of pearls.” (KRSNAhnika-KaumudI 1.15)

Krishna Decorates Radha

2011-02-08T23:32:00.000-08:00

athAmunA kaGkatikAM zanaiH zanair vikarSatA bhAnumatI-karArpitAm |

kacAvalI saMstriyate sma mAlatI-mAlota-veNI-racanA-paTIyasA ||

Bhanumati Manjari then gave Krishna a comb and he very gently dressed Radha’s shining hair, carefully interweaving her long braid with a beautiful garland of malati flowers. (KRSNa-BhAvanAmRtam 2.25)

kastUrikA-candana-kuGkuma-dravaiH sambhAvitais tAm anurAgalekhayA |

cakAra mAlAJcita-cAru-citrakAM sa citra-cuJcur dhRta-navya-vartikaH ||

Next, Krishna took a soft new brush and, with liquified musk, sandalwood and saffron prepared by Ragalekha Manjari, he very skillfully painted elegant decorations on Srimati’s forehead. (KRSNa-BhAvanAmRtam 2.26)

tATaGka-yugmena lavaGga-maJjarI-sampAditApUrva-rucA sa cAruNI |

Anarca tasyAH zravaNe navAJjanenAnaJja kaJja-pratime tad-akSiNI ||

Then he adorned Radha’s delicate ears with wonderfully splendorous ornaments made by Lavanga Manjari and applied fresh collyrium around her lovely lotus eyes. (KRSNa-BhAvanAmRtam 2.27)

Incomparable Beauty

2011-01-31T23:33:00.000-08:00

rUpAmRtaM me tri-jagad-vilakSaNaM niHsIma-mAdhuryam idaM ca yauvanam |

adyaiva sAphalyam avApa sarvathA preyAn upAbhuGktatamAM mudA yataH ||

“Today my incomparable beauty and boundless sweetness of youth have reached perfection because they have been lovingly enjoyed by my sweetheart.” (KRSNa-BhAvanAmRtam 2.20)

saivaM vicintya kSaNam Aha kAntaM tad-akSi-pItAkhila-mAdhurIkA |

svAntar mudAtyartha-lasad-dRganta-lakSmI-vihArAyatanAsya-padmam ||

While Radha was thinking like that, Krishna began to drink in her beauty with his eyes. Sensing his gaze, Radha felt unbounded joy within her heart and made Krishna’s lotus face the playground of her sidelong glances. (KRSNa-BhAvanAmRtam 2.21)

Radha's Morning-Lotus Face

2011-01-25T23:08:00.000-08:00

utthAyezaH sanniviSTo’tha talpe vyAjAn nidrA-zAlinIM mIlitAkSIm |

dorbhyAM kAntAM svAGkam AnIya tAntAM pazyaty asyA mAdhurIM sAdhu-rIti ||

After Sri Krishna sat up in bed, he pretended to fall asleep again. Then, with both arms, he pulled Sri Radha, tired and with eyes closed, onto his lap to gaze intently upon her sweet and gentle features. (Govinda-LIlAmRtam 1.51)

ghUrNAyamAnekSaNa-khaJjarITaM lalATa-lolAlaka-bhRGga-jAlam |

mukhaM prabhAtAbja-nibhaM priyAyAH papau dRzeSat-smitam acyuto’sau ||

Smiling softly, he drank in the beauty of her morning-lotus face as her restless eyes danced like wagtails, and locks of dark hair fell upon her brow like rows of black bees. (Govinda-LIlAmRtam 1.52)

saMzliSTa-sarvAGguli-bAhu-yugmam unmathya1 dehaM parimoTayantIm |

udbuddha-jRmbhA-sphuTa-danta-kAntim Alokya kAntAM mumude mukundaH ||

Then Srimati raised her arms with fingers clasped, stretched her body and yawned, revealing her lovely teeth. Seeing this, Krishna’s heart filled with joy. (Govinda-LIlAmRtam 1.53)

tadaiva jRmbhottha-radAMzu-jAla-mANikya-dIpair nirarAjayat kim |

sa-nidram unmudra-dRganta-lakSmI-rasa-jJayAnyonya-vilihyamAnam ||

Both yawning now, the splendor of their teeth made it seem as though they worshipped each other with lustrous ruby lamps. With the tongues of their sleepy side-long glances, they began to taste each other’s abundant sweetness. (KRSNa-BhAvanAmRtam 1.40)

From KRSNa-BhAvanAmRtam

2011-01-11T23:45:00.000-08:00

kala-kvaNat-kaGkaGa-nUpuraM javAd

atyucchalad-gAtra-yuga-cchavi-cchaTAm |

vyastAlakAgrAvali-veSTanonnamat-

tATaGka-hAra-dyuti-dIpitAnanam ||

Their ankle bells, bangles and other ornaments immediately began to jingle melodiously, and a beautiful glow emanated from their bodies. Their charming faces, surrounded by disheveled locks of hair, were brightened by the luster of their necklaces and earrings. (KRSNa-BhAvanAmRtam 1.36)

srastAMzukAnveSaNa-sambhramodayAd

itas-tato nyasta-karAbja-maJjulam |

zayyotthitaM keli-vilAsinos tayos

trailokya-lakSmIm iva saJcikAya tat ||

Feeling embarrassed, they sat up in bed and moved their beautiful lotus hands all about, searching for their scattered clothing. It seemed as though all the beauty and opulence of the three worlds had gathered in those two lovers. (KRSNa-BhAvanAmRtam 1.37)

Waking

2011-01-10T23:05:00.000-08:00

sudati! kumudinInAm aGkam AsAdya lInA

mada-madhukara-mAlA kAlam AsAdya lolA |

sarati kamalinInAM rAjim etAm adInAM

bhavati samaya eva glAni-harSAdidevaH ||

“O Sudati (One with nice teeth)! Drunken honeybees, having rested in the laps of white water lilies for the night, become restless now and excitedly move to the blooming lotuses! The cause of the bees shaking off their languor and becoming joyful can only be the time of day.” (KRSNAhnika-KaumudI 1.7)

viyad-atilaghu-tAraM tvad-vapuH kSuNNa-hAraM

vigalita-kusumAnAM varSma zephAlikAnAm |

tritayam idam idAnIm eka-rUpaM tadAnIm

api yad api tathApi tvad-vapuH zrIbhir Api ||

“The stars have faded from the sky, your broken necklace has fallen from your body, and the white flowers of the coral jasmine trees have dropped to the ground. Even though all three have lost their ornaments, only your body has kept its exquisite beauty.” (KRSNAhnika-KaumudI 1.10)

truTita-patita-muktA-hAravat te viyuktA

bhavad uDu-tatir eSA svalpa-mAtrAvazeSA |

cira-zayanam avekSyArundhatI te vilakSyA

bhavad iva parivakre pazya saptarSi-cakre ||

“Just as the pearls from your broken necklace have fallen to the ground, the stars have disappeared from the sky and now only a few remain. Just look! As though astonished at seeing you sleep for so long, Arundhati now hides within the constellation of Seven Rishis.” (KRSNAhnika-KaumudI 1.11)

iti kala-vacanAnAM zArikANAM zukAnAM

rutam atizaya-ramyaM zrotra-peyaM nizamya |

vihita-zayana-bAdhA sA jajAgAra rAdhA

prathamam atha sa kRSNaH svApa-lIlA-vitRSNaH ||

In this way, after hearing the sweet, pleasant words of the parrots and mynahs, Sri Radha awoke, able to sleep no longer. Then Sri Krishna also awoke, satisfied by his restful slumber. (KRSNAhnika-KaumudI 1.28)

yugapad ubhaya-nidrA-bhaGga-vidhvasta-mudrA

yugapad ubhaya-netrApAGga-bhaGgI vicitrA |

yugapad ubhaya-ghUrNA-jAta-saMkleza-pUrNA

bhavad ubhaya-vilokAbhAvataH prApta-zokA ||

As they both gave up their drowsiness, their eyes opened simultaneously and they began to cast charming side-long glances at each other. Then their minds began to whirl and they became very disturbed, so much so that it interfered with their vision of each other. This made them very unhappy. (KRSNAhnika-KaumudI 1.29)

KRSNAhnika-KaumudI 1.19

2011-01-07T14:48:00.000-08:00

jaya jaya guNa-sindho! preyasI-prANa-bandho!

vraja-sarasi-ja-bhAno! sat-kalA-ratna-sAno! |

iha hi rajanI-zeSe kiM manA nAtha! zeSe

samayam avakalayApISyate kuJja-sayyA? ||

“O ocean of good qualities! Beloved of Radha! Sun who makes the Vrindavan lotuses bloom! Mount Meru of fine arts! Glory unto you. O master, what could you be thinking as you lie there, even though the night has ended? What do you want from that bower bed at a time like this?”

KRSNAhnika-KaumudI 1.3

2011-01-06T22:36:00.000-08:00

vraja-pati-tanayAGkAsaGgato vIta-zaGkA

vidhu-mukhi! kim-u zeSe nirbharaM rAtri-zeSe? |

pramada-madhupa-puJje mA paraM tiSTha kuJje

na gaNayasi vigarhAM kiM guruNAm anarhAm? ||

“O Moon-face! Having obtained the embrace of Vrajendranandana, all fear is gone from your heart. But why, even at the end of night, do you lie there sound asleep? Don’t stay any longer in this bower full of drunken bees. Do you not consider the undeserved criticism you’d get from your elders?”

Intro to Bengali tapes

2011-01-06T00:33:00.000-08:00

You can download the mp3's of the tapes that came with Dimock's Intro to Bengali here: http://bit.ly/ehSZ1o

BSS Nisanta 15-16 Correction

2010-11-03T20:02:00.001-07:00

prabhaJjano raJjayituM nikuJja-rAjau vyarAjiSTa mudA tadAnIm |

manye prabudhya zlatha-durbalAGgo drutaM prayAtuM na tarAM zazAka || 15 ||

Then a gentle breeze joyfully arose just to please Radha-Krishna, the king and queen of the bowers. I think this soft breeze wafted through the air so slowly because it too had just awakened from its slumber and could barely move its tired and listless limbs. (KRSNa-BhAvanAmRtam 1.17)

yA vRkSa-vallyo vyakasaMs tadaiva tAz cumbaMs tadAmoda-bharair dizo-daza |

prasAritaiH zvAsapatha-pravezitair bhRGgAvalIr jAgarayAM-cakAra saH || 16 ||

Kissing the flowering creepers as it drifted along, this breeze bore their sweet fragrances throughout the forest and awakened the sleeping bees. (KRSNa-BhAvanAmRtam 1.18)

BSS Nisanta 14 Correction

2010-10-31T00:04:00.000-07:00

tAmbUla-mAlA-vividhAnulepair aGgAra-dhAnyAguru-vaizva-dhUpaiH |

kAlocitais taiH pratipAdyamAnaiH kati-kSaNAMs tA gamayAM babhUvuH || 14 ||

A few manjaris passed the time by stringing garlands and preparing tambula and various cosmetic ointments. Another began to place pieces of incense made of aguru and myrrh into a charcoal burner. (KRSNa-BhAvanAmRtam 1.16)

BSS Nisanta 13 Correction

2010-10-27T23:34:00.001-07:00

sa kRSNa-meghaH sthira-caJcalAlI-vRto’timAdhurya-rasair amUH kim? |

AsnApayat svArhaNa-kRtya-vRttAH pratyarhaNenAdita eva dhinvan || 13 ||

Another manjari exclaimed, “Look! Is that a dark cloud encircled by lightning bolts? It seems to be showering the kinkaris with madhurya-rasa. Usually servants please their masters and then receive a reward, but today they have received it even before the service.” (KRSNa-BhAvanAmRtam 1.15)

BSS Nisanta 12 Correction

2010-10-25T23:10:00.000-07:00

itas tato nyasta-maNi-pradIpAn aphulla-nIlotpala-campakAbhAn |

vidhatta etau sva-mayUkha-vRndair anAvRtair maNDana-mAlya-celaiH || 12 ||

Radha-Krishna wore no clothing, ornaments or garlands, and their lustrous complexions caused the jeweled lamps placed here and there in the cottage to appear as buds of either campaka or blue lotus. (KRSNa-BhAvanAmRtam 1.9)

BSS Nisanta 10 Correction

2010-10-19T23:56:00.000-07:00

nizAnta-sevocita-mAlya-vITikA-kRtyAtta-cittA atha kAcid Aha tAH |

anaGga-baddhAGga-yuva-dvayocchalat-saurabhya-saulabhyavatI rasoccalA || 10 ||

As the kinkaris absorbed themselves in seva appropriate for the end of night, such as stringing garlands and making tambula, one girl, having smelled the sweet fragrances of Radha-Krishna’s bodies, excitedly told the others, “Look! They’re still bound together by the god of love!” (KRSNa-BhAvanAmRtam 1.7)

BSS Nisanta 9 Correction

2010-10-19T15:13:00.001-07:00

papracchur anyonyam imA mimAnayA rasaM parIhAsa-bhRtaM sajRmbhayA |

girA cirAj jAgara-mUDha-ghUrNana-sva-svAkSi-bhRGgI-tati-lIDha-vakSasaH || 9 ||

After some time, with yawning, languid speech, they began to jokingly inquire about each other’s breasts, whose love-marks were relished by their own drowsy, bee-like rolling eyes. (KRSNa-BhAvanAmRtam 1.6)

BSS Nisanta 7-8 Correction

2010-10-09T00:03:00.000-07:00

pratisva-sevAvasara-prabodhitA-sadAtanAbhyAsa-juSo’tha kiGkarIH |

nidraiva rAtryantam avetya tA jahau saiva svayaM jAgarayAJ cakAra kim? || 7 ||

Realizing that the night had ended, could it be that the Goddess of Sleep had personally awakened Sri Radha’s kinkaris, who each rose just in time to perform her cherished seva? (KRSNa-BhAvanAmRtam 1.4)

utthAya talpAc cakitekSaNAH kSaNAn duhAnayor nAgara-cakravartinoH |

svApaM rahaH-svApam abhaGgam aGganA AlakSya tUSNIm adhizayam Asata || 8 ||

After awakening, they became alarmed that the time for seva might have passed, so they began looking anxiously in every direction. Seeing that Radha and Krishna, the Sovereigns of Enjoyment, were still peacefully asleep, the kinkaris sat quietly upon their beds. (KRSNa-BhAvanAmRtam 1.5)

BSS Nisanta 6 Correction

2010-10-08T10:10:00.000-07:00

rAtryante trasta-vRnderita-bahu-viravair bodhitau kIra-zArI-

padyair hRdyair ahRdyair api sukha-zayanAd utthitau tau sakhIbhiH |

dRSTau hRSTau tadAtvodita-rati-lalitau kakkhaTI-gIH sazaGkau

rAdhA-kRSNau satRSNAv api nija-nija-dhAmny Apta-talpau smarAmi || 6 ||

I remember Sri Radha-Krishna at the end of night. Alarmed that daylight has come, Vrindadevi sends the parrots and mynahs to waken them with the loud sounds of both pleasant and unpleasant poetry. Along with their sakhis, they then rise from their peaceful slumber. Seeing each other, Radha-Krishna become joyful and long for more lovemaking, but then they hear the monkey Kakkhati screeching, become afraid and return to their respective homes and beds. (Govinda-LIlAmRtam 1.10)

BSS Nisanta 4-5 Correction

2010-10-06T22:32:00.001-07:00

bhakti-rasAmRta-sindhau carataH paribhUta-kAla-jAla-bhiyaH |

bhakta-makarAn azIlita-mukti-nadIkAn namasyAmi || 4 ||

I bow to the dolphin-like devotees who sport in the nectarous ocean of bhakti-rasa. They have conquered their fear of the snare of death and care nothing for the rivers of mukti. (Bhakti-RasAmRta-Sindhu 1.1.4)

prage zrIvAsasya dvija-kula-ravair niSkuTavare

zruti-dhvAna-prakhyaiH sapadi gata-nidraM pulakitam |

hareH pArzve rAdhA-sthitim anubhavantaM nayana-jair

jalaiH saMsiktAGgaM vara-kanaka-gauram bhaja manaH || 5 ||

O mind! Just worship the beautiful golden form of Sri Gaura as he lies at dawn in a pleasure grove near the house of Srivasa Thakura. Awakened by the singing of birds, which resembled the chanting of the Vedas, he is at once filled with joy and soaked in tears as he perceives Sri Radha alongside Sri Hari.

BSS Nisanta 3 Correction

2010-10-02T22:46:00.000-07:00

zoNa-snigdhAGguli-dala-kulaM jAta-rAgaM parAgaiH

zrI-rAdhAyAH stana-mukulayoH kuGkuma-kSoda-rUpaiH |

bhakta-zraddhA-madhu-nakha-mahaH-puJja-kiJjalka-jAlaM

jaGghA-nAlaM caraNa-kamalaM pAtu naH pUtanAreH || 3 ||

May we always serve the lotus feet of the enemy of Putana, Sri Krishna, their petal-like toes soft and reddish. The crimson pollen they bear is kunkuma powder from the budding breasts of Sri Radha. The effulgences of their nails are the filaments, their shanks are the stalks, and the bhaktas’ faith is the nectar. (Ananda-VRndAvana-CampUH 1.2)

BSS Pratar 145 Correction

2010-09-03T22:08:00.000-07:00

dadhAra dyuSadAM rAmo dhavalAvali-veSTitaH |

kailAsa-gaNDa-zailAlI-madhyasthairAvata-bhramam || 145 ||

“When the gods saw Balarama there, surrounded by many white cows, they mistook him to be the elephant Airavata standing among the boulders on Mount Kailasa.” (Govinda-LIlAmRtam 2.38)

Corrections

2010-08-31T00:03:00.000-07:00

I'm finding quite a few verses in my translation of BSS that need some work, so for the benefit of those who have an old copy, I'm going to post some of the corrections here, not necessarily in any order. If anyone sees any mistakes, please let me know. The first one is verse 236 of Pratar-Lila:

ajani rasavatI-vidhApanArthA rasavati! te gatir ity avaimi nUnam |

atha kim itarathA javAd ayAsIH prathamato’nunayanty amUM mad-AryAm || 236 ||

“O charming one! I know you’ve come to get me for cooking. Otherwise, why would you first go to offer your respects to my mother-in-law?” (KRSNa-BhAvanAmRtam 5.3)

iPhone & iPod Touch apps

2010-07-18T21:51:00.000-07:00

I just downloaded a Sanskrit primer and reference app, a Bhagavad-Gita app and a Visnu-Sahasranama app from this site. Pretty cool.

Two More Books

2010-06-12T19:02:00.000-07:00

Lord Gauranga, or Salvation for All by Shishir Kumar Ghosh, published 1907

Krishna and Krishnaism by Bulloram Mullick, published 1898

More Free Books

2010-06-10T15:37:00.000-07:00

Here are links to a couple more free, public domain books I found at http://books.google.com/

Sree Krishna, The Lord of Love by Baba Premanand Bharati, copyright 1904.

Life of Sri Chaitanya by K. Chakravarti, copyright 1897

There are download links at the top-right corner of the pages.

A Bengali Grammar

2010-05-05T22:11:00.000-07:00

Here is a link to a Bengali Grammar in pdf format.

Bhavana-Sara-Sangrahah

2010-05-04T16:18:00.000-07:00

I've finished translating and editing Purvahna-Lila now. After I reformat and make a few changes to Nisanta and Pratar Lilas I'll combine them into one ebook and make it available on Lulu.com. I'll post here when it's ready.

Chaitanya's Life and Teachings

2010-05-02T14:37:00.000-07:00

Here is a link to a book called Chaitanya's Life and Teachings that was published in 1922. It's in pdf format.

Description of Sri Shyama-Kunda, the Sakha’s Kunjas, etc.

2010-03-06T23:32:00.000-08:00

prAyaH sa evaM-vidha-sannivezakaM dadarza tat-pArzvagam AtmanaH saraH |

kuJjaiH svakAntAgrahato’tisaMskRtair virAjitaM narma-sakhAli-nirmitaiH ||

“Then Krishna looked at his own splendid lake nearby, similar to Radha-Kunda, with bowers created and nicely prepared by his priya-narma-sakhas out of their affection for Radha.” (Govinda-LIlAmRtam 7.111)

priya-narma-vayasyA ye subalo madhumaGgalaH |

ujjvalArjuna-gandharvA vidagdha-bhRGga-kokilAH ||

dakSa-sannandanAdyAz ca teSAM sva-svAbhidhAnvitAH |

tair vibhajyArpitAH kuJjAs te rAdhA-lalitAdiSu ||

“Distinguished by the names of Krishna’s dearest friends, such as Subala, Madhumangala, Ujjvala, Arjuna, Gandharva, Vidagdha, Bhringa, Kokila, Daksha, Sannandana and so on, the kunjas had then been entrusted to Radha, Lalita and the others.” (Govinda-LIlAmRtam 7.112-113)

Krishna is Enchanted by Radha-Kunda (Updated 2-20)

2010-02-08T16:17:00.000-08:00

zrI-rAdheva hares tadIya-sarasI preSThAdbhutaiH svair guNair

yasyAM zrI-yuta-mAdhavendur anizaM premNA tayA krIDati |

premAsmin bata rAdhikeva labhate yasyAM sakRt snAna-kRt

tat tasyA mahimA tathA madhurimA kenAstu varNyaH kSitau ||

“Just as Sri Radha is most dear to Hari, her kunda is also most dear. Enchanted by its wonderful qualities, Madhavendu (moonlike Madhava) always lovingly sports there with her. Ah! Whoever bathes just once in this lake gets love for Krishna just like Radhika’s. Therefore, who on earth can describe its glory and sweetness?” (Govinda-LIlAmRtam 7.102)

priyA-kuNDaM dRSTvA mudita-hRdayo’py asya vividhair

guNais tais tair uddIpita-viraha-bhAvaH smara-vazaH |

priyA-prApty-utkaNThA-kavalita-manA nAgara-gurur

bhramAn nAnotprekSAM baka-ripur amuSmin sa vidadhe ||

khelac-cakra-yugorojaM phena-muktA-srag-ujjvalam |

rasormy-ucchalitaM mene priyA-vakSaH-samaM saraH ||

madhura-rasa-taraGgA bibhratI paGkajAsyaM

bhramaraka-parivItaM prollasat-khaJjanAkSam |

pramudita-hariNoccair haMsakArAva-ramyA

priyatama-sarasI sA preyasIva vyaloki ||

“Though Krishna felt joyful upon seeing Radha’s beloved lake, his feelings of separation from her were inflamed by its many wonderful qualities, and his desire for her grew strong. His mind overwhelmed with longing for her, Krishna, the enemy of Baka and guru of all playboys, began to ecstatically imagine his lover’s lake to be Radha herself. The waters were like Radha’s chest, with a pair of ruddy geese playing about as her breasts, its foam as glistening strings of pearls, and its waves as the rise and fall of her sweet loving sentiments. The lotuses surrounded by black bees appeared as her charming face circled by lovely curls, the dancing wagtails her glittering eyes, and the cries of the swans the delightful tinkling of her ankle-bells.” (Govinda-LIlAmRtam 7.103-105)

sva-preSThAriSTa-kuNDormi-calad-bAhUpagUhitA |

sva-kokanada-pANibhyAM kSipta-tac-cala-tat-karA ||

“With her own red-lotus hands, Sri Radha-Kunda pushed away the restless red-lotus hands of her beloved Arista-Kunda (Shyama-Kunda) as he tried to embrace her with his rippling, arm-like waves.” (Govinda-LIlAmRtam 7.106)

samIra-caJcad-ambhoja-calAsyena balAd iva |

cumbitAli-kaTAkSeSat-tiryag-ambuja-sammukhI ||

“Just as when Krishna by force kisses Sri Radha’s lotus face, she glances at him and leans slightly away, the lotuses of Radha-Kunda, while being kissed by the bees, leaned slightly, moved by the force of the breeze.” (Govinda-LIlAmRtam 7.107)

bhRGgI-jhaGkAra-zItkArA vi-kala-svara-gadgadA |

prodyat-kuTTamitA tena rAdhikeva vyaloki sA ||

“He imagined the buzzing of the bees and the chirping of the birds to be Radhika’s breathy and stammering voice as she repels his amorous advances.” (Govinda-LIlAmRtam 7.108)

samudbhrAmyal-lIlAmbujam anila-jAtormi-valitaM

saro-yugmaM vIkSyAnata-zirasi govardhana-gireH |

nija-premodghUrNA-skhalita-vapuSas tasya sa harir

bhramat-tAraM bASpocchalitam iva mene’kSi-yugalam ||

“When Krishna saw the two lakes, with their whirling lotuses and wind-blown waves, he imagined them to be two tear-filled restless eyes on the bowed head of Govardhana Hill, whose body had fallen to the ground, overcome by love.” (Govinda-LIlAmRtam 7.109)

itthaM priyAyAH sa saraH samIkSya tat-pratyaGga-saMsmArakam Atmano guNaiH |

vindaMs tad-Anandam amandam apy abhUt tad-Agamautsukya-vibhinna-dhairyakaH ||

“Thus seeing Sri Radha’s lake and being reminded of her loveliness by its wonderful qualities, Sri Krishna was filled with joy as he waited impatiently for her arrival.” (Govinda-LIlAmRtam 7.110)

The Kunjas of Sudevi & Ananga Manjari

2010-02-03T23:13:00.000-08:00

harid-vallI-vRkSa-citro harit-pakSy-ali-saMyutaH |

harin-maNi-citAbhyantar-bAhya-kuTTima-catvaraH ||

vAyavyAM sarva-harito rAdhA-kRSNAkSa-keli-bhUH |

sudevI-sukhadAbhikhyo harit-kuJjo virAjate ||

“On the northwestern side lies Harit Kunja, which gives great joy to Sri Sudevi and is the site of Radha-Krishna’s games of dice. Everything in this bower is green in color, such as green creepers and green trees, green birds and green bees, with terraces and courtyards all inlaid with green gems.” (Govinda-LIlAmRtam 7.98-99)

upari lahari-tulyAkAra-citraiH sphuradbhir

marakata-caya-garbhaiH padmarAgendu-kAntaiH |

ghaTitam itara-loke toyavad-bhAsamAnaM

maNimaya-kumudAmbhojAli-haMsAdi-yuktam ||

dhanapati-dizi tAdRk setubandhAnuSaktaM

SaD-adhika-daza-patrAmbhojavat sannivezam |

salila-kamala-sadmAnaGga-yuG-maJjarI-zaM-

pradam atula-sulAvaNyollasal lAlasIti ||

“Sitting above the waters of Sri Radha-Kunda in the shape of a sixteen-petalled lotus is the kunja house known as Salila-Kamala. This cottage, connected by a bridge to the northern side of the lake, is incomparably beautiful and delights its resident, Sri Ananga Manjari. Adorned with glistening wavelike ornaments of emerald, ruby and moonstone, as well as lilies, lotuses and swans made of jewels, it appears just like water to those who see it.” (Govinda-LIlAmRtam 7.100-101)

The Kunjas of Rangadevi & Tungavidya

2010-01-26T23:12:00.000-08:00

tamAlaiH zyAma-vallIbhiH zliSTa-zAkhair vRtAntaraH |

indranIla-citAbhyantar bhUmi-kuTTima-catvaraH ||

rAdhayA yugalI-bhAvaM gato’pi mukharAdibhiH |

nekSyete harir ekaiva rAdhikA yatra dRzyate ||

rAjate dizi nairRtyAM raGgadevI-sukha-pradaH |

sarva-zreSThaH zyAma-kuJjo rAdhikA-rati-vardhanaH ||

“On the southwestern side of Sri Radha-Kunda lies a most wonderful dark-blue bower named Shyama Kunja, which gives much happiness to Sri Rangadevi and increases Sri Radhika’s enjoyment. It is covered with tamala trees whose branches bear dark-blue creepers, and its ground, terraces and courtyards are inlaid with sapphires. When Mukhara or other elders happen to come there, they can only see Sri Radhika, though Krishna is by her side.” (Govinda-LIlAmRtam 7.93-95)

rakta-vallI-vRto rakta-puSpa-patrair drumair vRtaH |

zoNa-ratna-citAbhyantaH kuTTimAGgana-maNDapaH ||

rakta-hindolikA-yuktaH kRSNeSTaH sarva-lohitaH |

tuGgavidyAnandado’sti pascime’ruNa-kuJjakaH ||

“On the western side of Sri Radha-Kunda lies Aruna Kunja, which is much cherished by Sri Krishna and gives great joy to Sri Tungavidya. Everything there is of the color red, including red trees covered with red flowers, leaves and creepers; red swings; and terraces, courtyards and pavilions inlaid with red gemstones.” (Govinda-LIlAmRtam 7.96-97)

Campakalata's Kunja

2010-01-22T17:57:00.000-08:00

hema-vallI-vRtair hema-puSpakaiz chAdito’bhitaH |

hema-padmAvalI-citro hema-prAGgaNa-kuTTimaH ||

hema-maNDapikAyukto hema-hindolikAnvitaH |

hemAbhAli-khagair yukto hema-lIlA-paricchadaH ||

lIlayA pIta-vasanA pItAlepa-vibhUSaNA |

yatra praviSTA zrI-rAdhA kRSNenApi na lakSyate ||

gaurAGgI-veza-dhRk kRSNaH svapreyasyA sahAlIbhiH |

zRNoti prema-saMlApaM yatraitAbhir alakSitaH ||

kadAcit padmayA yatra preritA jaTilAgatA |

dadarza kRSNaM no rAdhAM tenaikAsana-gAm api ||

svavarNa-kRt-svasthitAnAM bhAti kAJcana-bhUr iva |

dakSiNe campakalatAnandado hema-kuJjakaH ||

“On the southern side of Sri Radha-Kunda lies a golden bower known as Hema Kunja, which gives great joy to Sri Campakalata. It is covered with golden creepers, flowers and lotuses, and has golden courtyards, terraces, pavilions and swings, as well as golden bees and birds. Indeed, all the paraphernalia for Radha-Krishna’s lila there is golden, as though everything has assumed the color of the golden earth. When, to suit the lila, Sri Radha enters the kunja dressed in golden clothing and anointed with golden ointment, even Krishna cannot see her. And when Krishna, similarly dressed in gold, secretly listens to Radha talk with her sakhis about her love sports, they also cannot see him! Once, when Jatila arrived there, sent by Padma, she was unable to see Radha and Krishna, though they were sitting together before her on a seat.” (Govinda-LIlAmRtam 7.85-90)

yatra campakavallyAH sA nikuJja-pAka-zAlikA |

Aste tad-Izayoz citra-jagdhi-vedikayAnvitA ||

yasyAM pAka-kriyAcAryA savRndA sA nijezayoH |

sampAdayati saMmodAt kadAcit kuJja-bhojanam ||

“Campakalata’s cooking house there is accompanied by a colorful covered platform where Radha and Krishna sometimes take their meals, expertly prepared with great pleasure by Campakalata and Vrinda.” (Govinda-LIlAmRtam 7.91-92)

Indulekha’s Kunja

2010-01-19T22:36:00.000-08:00

sphaTikair indu-kAntaiz ca cita-kuTTima-catvaraH |

citritaH puNDarIkaiz ca kairavair mallikAdibhiH ||

zubhra-puSpa-dalair vRkSair vallIbhiz ca samanvitaH |

zubhrAli-pika-kIrAdyaiH zabda-jJeyair ninAditaH ||

zubhra-vezau tu rAkAyAM rAdhA-kRSNau sahAlIbhiH |

krIDantAv api nekSyete kaizcid yatrAgatair api ||

pUrNendu-nAmA kuJjo’yam indulekhA-sukha-pradaH |

suzubhra-keli-talpAdir AgneyAM dizi rAjate ||

“On the southeastern side lies a bower known as Purnendu Kunja, which gives great joy to Sri Indulekha. The terraces and courtyards there are inlaid with crystals and moonstones, and growing everywhere are two kinds of white lotuses, jasmines and white-leaved trees and creepers. The kunja resonates with the sounds of white bees, white cuckoos and white parrots who can only be differentiated by the songs that they sing, and a beautiful white bed stands ready for Radha-Krishna’s romantic pastimes. When, on the full-moon night, the divine couple sports here with their sakhis, they are dressed completely in white so if some outsider should happen to come by, they will not be seen.” (Govinda-LIlAmRtam 7.81-84)

Citra’s Kunja

2010-01-19T14:23:00.000-08:00

vicitra-vRkSa-vallIbhiz citra-ratnaiz citAntaraH |

citra-varNaiH khagair bhRGgaiH kuTTimaiH prAGgaNair vRtaH ||

citra-maNDapa-saMyuktaz citra-hindolikAnvitaH |

prAcyAM citrAnandadAkhyaz citra-kuJjo virAjate ||

“On the eastern side of Sri Radha-Kunda lies an amazing bower known as Citranandada Kunja. It is filled with colorful trees and creepers and covered with colorful jewels. There are colorful birds, bees, terraces and courtyards, as well as colorful pavilions and swings.” (Govinda-LIlAmRtam 7.79-80)

Visakha’s Kunja

2010-01-14T23:59:00.000-08:00

pratividizam udaJcac-campakAnAM caturNAm

aruNa-harita-pIta-zyAma-puSpoccayAnAm |

vara-parimala-dhArA-kSipta-gandhAntarANAM

pratidizam adhirohan-mAdhavI-veSTitAnAm ||

vyati-sumilita-tiryaG-nirgataiH kaizcid anyair

upari-ghaTita-saGgaiH snigdha-zAkhA-samUhaiH |

zuka-pika-madhupAnAM nIla-pItAruNAnAM

madhura-ninada-ramyaiz chAditaH saudha-tulyaH ||

sthala-jala-jani-puSpaiH pallavaiH kLpta-nAnA-

bharaNa-vasana-zayyA-sad-vitAnAdi-pUrNaH |

aruNa-vizada-pIta-zyAma-padmotpalAdyair

dizi vidizi sanAlaiH kalpitAneka-citraH ||

jaThara-zara-zalAkaiH pallavaiz citra-puSpair

ghaTita-mRduka-vATI-prAvRta-dvAz-catuSkaH |

mada-kala-cala-bhRGgAnIkinI-dvAra-pAlo

maNi-caya-cita-bhUmi-dvyaSTa-patrAbja-madhyaH ||

bahir api tata-zAkhAc chAditAbhiH samantAc

catasRbhir atibhAbhir veSTito dehalIbhiH |

anizam iha vizAkhA-ziSyayA maJjumukhyA

racana-nipuNamatyA saMskRto’dhyakSayAsya ||

ziva-hariti taTastho’py eSa rAdhA-bakArer

viharaNa-rasa-vanyA-plAvitAtmA samantAt |

madana-sukhada-nAmA locanAnanda-dhAmA

vilasati sa vizAkhAnandadaH kuJja-rAjaH || (SaDbhiH kulakam)

“In the northeast corner of Sri Radha-Kunda lies a wonderful kunja known as Madana-Sukhada, which gives much happiness to Sri Visakha, is a joy to behold and is soaked in the rasa of Sri Radha-Krishna’s pastimes. Four types of blossoming campaka trees, adorned with madhavi creepers and flowers of red, green, yellow and blue, perfume the entire area with their delightful fragrances. The smooth branches of each tree arch and touch the others, covering the area like a great palace filled with the sweet songs of blue, yellow and red parrots, cuckoos and bees. The kunja is replete with beautiful ornaments, clothes, beds and canopies made with land-flowers, water-flowers and leaves, and decorated all about with stemmed red, white, yellow and blue lotuses and water lilies. In the center of the bower stands a small hut, covered with thatch, leaves and multicolored flowers. Its four doors are guarded by an army of restless, drunken bees, and its floor is inlaid with jewels in the shape of a sixteen-petalled lotus. The hut is surrounded by four lustrous terraces shaded by a canopy of branches and the entire bower is always kept in good order by Sri Visakha’s expert follower Manjumukhi.” (Govinda-LIlAmRtam 7.73-78)

The Remaining Bowers in Lalita's Kunja (Updated 12-26)

2009-12-24T23:36:00.000-08:00

namra-zAkhA-bhujAzliSTa-phulla-hema-latA-cayaiH |

tamAlaiH kalpitaM jiSNu-nIla-ratnAvali-citam ||

nIla-padma-dalAkArair upakuJjASTakair vRtam |

suvarNa-karNikaM prAcyAM bhAti kuJjAsitAmbujam ||

“On the eastern petal lies Asitambuja Kunja. Its golden pericarp is surrounded by eight bowers in the shape of blue-lotus petals inlaid with sapphires and covered with tamala trees whose branches bend with the weight of golden creepers in bloom.” (Govinda-LIlAmRtam 7.68-69)

avAcyAM padmarAgAdi-citAntar-bAhya-maNDalam |

lavaGgaiz chAditaM phullair bhAti kuJjAruNAmbujam ||

kuJjaM hemAmbujaM bhAti pratIcyAM phulla-campakaiH |

vallIbhiz chAditaM hema-cita-bAhyAntarAlakam ||

“On the southern petal lies Arunambuja Kunja, inlaid inside and out with rubies and other jewels and covered with blooming clove trees. In the west lies Hemambuja Kunja, covered with blossoming campaka trees and creepers and studded all about with gold.” (Govinda-LIlAmRtam 7.70-71)

evam uttarAdi-kuJjA bhAnti rAdhA-hari-priyAH |

nAnA-varNAkAra-bhedAd dRzAM vismaya-kArinaH ||

“Thus, all these various kunjas, which are very dear to Radha-Krishna, are amazing to see because of their distinctive colors and shapes.” (Govinda-LIlAmRtam 7.72)

The Northeast Petal (Updated 12-22)

2009-12-21T23:47:00.000-08:00

aizAnyAM bhAty aSTa-patraM mAdhavI-kuJja-sArasam |

mAdhavAnandadaM nAma nAnA-lIlopahAra-yuk ||

“On the northeast petal lies a madhavi bower known as Madhavanandada Kunja. It is shaped like an eight-petaled lotus and provides the necessary materials for various pastimes.” (Govinda-LIlAmRtam 7.65)

Madhavi Flower

phulla-malllIbhir AzliSTa-namra-zAkhA-bhuja-vrajaiH |

chAditaM phulla-punnAgaiz candrakAnta-citAntaram ||

padma-patrAkAra-kuJjair veSTitaM svarNa-karNikam |

udIcyAM maNi-kiJjalkaM bhAti kuJjaM sitAmbujam ||

“On the northern petal lies Sitambuja Kunja, a beautiful lotus-shaped bower with a golden pericarp surrounded by filaments of jewels and leaflike bowers covered with moonstones and blooming nagakeshara trees, their branches bent low with blossoming jasmine vines.” (Govinda-LIlAmRtam 7.66-67)

Nagakeshara

The Southeast Petal (Updated 12-13)

2009-12-02T23:44:00.000-08:00

AgneyAM bhAti padmAbha-ratna-hindola-kuTTimam |

pUrvApara-dig-utpanna-pravINa-bakulAgayoH ||

sAci kiJcid vinirgatya gatyA vakrordhvayopari |

militAbhyAM suzAkhAbhyAM chAditaM maNDapAkRti ||

“On the southeast petal lies a lotus-shaped, jeweled swing terrace with two old bakula trees, one on the western side and one on the east. Two of their beautiful branches have grown in a somewhat upward twist and joined above in the shape of a pavilion.” (Govinda-LIlAmRtam 7.55-56)

tac-chAkhA-mUla-saMnaddhaiH paTTa-rajju-catuSTayaiH |

dRDhair baddha-catuSkoNaM nAbhimAtrocca-saMsthiti ||

“Four strong silken ropes are bound to the bases of those two branches and then tied to the four corners of a swing, which hangs at the height of one’s navel.” (Govinda-LIlAmRtam 7.57)

padmarAgASTa-paTTibhiH pravAlaja-padASTakaiH |

ghaTitaM hasta-mAtrocca-paTTi-veSTana-kezaram ||

dvyaSTa-patrAmbujAkAra-ratnAli-citra-karNikam |

dvi-dvi-pAdAnvitAmbhoja-dalAbhASTa-dalair vRtam ||

ratna-paTTi-kezarAntar dvArASTaka-susaMyutam |

dakSiNe dala-pArzva-sthAroha-dvAra-dvayAnvitam ||

laghu-stambha-dvayAsakta-paTTi-pRSThAvalambakam |

paTTa-tUlI-lasan-madhyaM pArzva-pRSThopadhAnakam ||

nAnA-citrAMzukaiz channaM svarNa-sUtrAmbarair api |

lasac-candrAvalI-muktA-dAma-guccha-vitAnakam ||

yatrASTa-dala-gAlInAM madhya-gau rAdhikAcyutau |

gAyad-anya-vayasyAbhir vRndA dolayatIzvarau ||

svArUDha-rAdhAcyutayoH sarvAbhimukhatAkaram |

hindolAmbujam AbhAti madanAndolanAbhidham || (aSTabhiH kulakam)

“That beautiful lotus-shaped swing, known as MadanAndolana, has a sixteen-petaled, jeweled lotus throne as its pericarp, surrounded by eight hand-high footstools inlaid with coral as its filaments and eight seats inlaid with rubies as its outer petals. The seats all have silken cushions, side pillows and back-bolsters supported by two small posts. Two doors on the right-hand side allow the swing to be mounted, while eight more doorways join the main seat with the outer ones. Above the swing hangs a canopy covered with colorful cloth interwoven with golden threads and adorned with shining moons, strings of pearls and clusters of flowers. With Their Lordships Radhika and Acyuta sitting in the center as the cynosure of everyone’s eyes, and their eight sakhis on the petals, Vrindadevi pushes the swing along with several other singing gopis.” (Govinda-LIlAmRtam 7.58-64) (This is a first draft, so some of this may change.)

Description of Lalita's Kunja (Updated 11-29)

2009-11-14T22:33:00.000-08:00

cakAsty udIcyAM dizi tIrtha-sannidhAv anaGga-raGgAmbuja-nAma-catvaram |
padmAbha-kuJjASTa-dalair virAjitaM suhema-rambhAvali-kezarAnvitam ||

“Near the bathing ghat on the northern side of Sri Radha-Kunda lies an effulgent lotus-shaped courtyard named Ananga-Rangambuja, with eight bowers as its petals and golden plantain trees its filaments.” (Govinda-LIlAmRtam 7.31)

sahasra-patrAmbuja-sannibhaM sphurat suvarNa-sat-kuTTima-maJju-karNikam |
lIlAnukUlyocita-santatollasad-vistIrNatA-lAghavam unnata-prabham ||

“Its enchanting pericarp is a radiant golden terrace resembling a thousand-petaled lotus that expands or contracts according to the lila.” (Govinda-LIlAmRtam 7.32)

lalitA-ziSyayA nityaM kalAvatyA susaMskRtam |
sarvartu-sukha-sampannaM nAnA-keli-rasAkaram ||

“The area is always kept in good order by Lalita’s student Kalavati, it provides pleasure in all seasons, and is a repository of the various rasas of amorous play.” (Govinda-LIlAmRtam 7.33)

lalitAnandadaM rAdhA-kRSNayoH sa-vayasyayoH |
nikuJja-rAjayoH paTTa-mandiraM sphurad-indiram ||

“This kunja, known as Lalitanandada, is the splendorous throne chamber of Sri Sri Radha-Krishna, the sovereigns of the bowers, and their friends.” (Govinda-LIlAmRtam 7.34)

mANikya-kezara-zreNI-veSTita-svarNa-karNikam |
bahir bahiH kramAd vardhamAna-saMkhyA-pramANakaiH ||
ekaika-varNa-sad-ratna-kadambenAcitaiH pRthak |
racitaM bahubhiz cAru-sama-patrAli-maNDalaiH ||
paJcendriyAhlAda-karaiH zaityAdy-abja-guNair yutam |
tad-bahiH kramazaH svarNair vaidUryair indranIlakaiH ||
sphaTikaiH padmarAgaiz ca citair maNDapa-paJcakaiH |
zobhitaM maNDapeSv antar nAnA-ratna-vinirmitaiH ||
kevalair mithunI-bhAva-saGgatair mRga-pakSibhiH |
devair nRbhir yutaM cAnyaiz citritai rasa-dIpanaiH ||
paJca-varNa-bhUri-citra-puSpa-patra-visphurat-
kezarAdi-zAkhi-zAkhikAli-sad-vitAnakam |
antarasya bhAti jAnu-daghna-ratna-kuTTimA-
gAra-madhya-karNikA-sahasra-patra-sArasam ||

“That golden pericarp, a circular knee-high jeweled terrace in the center of the courtyard, is surrounded by ruby filaments and covered by a canopy of naga-kesara and other trees, their branches filled with leaves and flowers of five colors. Around that lie many rows of beautiful uniformly-shaped petals inlaid with jewels of various colors, spreading outward in increasing numbers and having the pleasing qualities of a lotus such as coolness and so on. Outside of that lie five pavilions, decorated successively with gold, lapis-lazuli, emeralds, crystals and rubies. Within the pavilions are extraordinary statues, meant to stimulate rasa, formed from precious stones into the shapes of animals, birds, gods, humans and other beings joined in sexual embrace.” (Govinda-LIlAmRtam 7.35-40)

AmUla-puSpitAzoka-vallI-maNDala-saJcayaiH |
sitAruNa-harit-pIta-zyAma-puSpaiH prakalpitaiH ||
padma-puSpa-dalAkArair upakuJjASTakair vRtam |
pravINa-tAdRzAzoka-taru-kuJja-varATakaiH ||
vasanta-sukhadaM yasya bhRGga-kokila-nAditam |
vAyavyAM dizi bhAty aSTa-dala-kuJjAmbujaM dalam ||

“The northwest petal of Lalita’s kunja is called Vasanta-Sukhada, which means ‘giving the delight of springtime.’ It is shaped like a lotus, with eight bowers as its petals and a stand of blooming ashoka trees its pericarp. Adorned with groups of ashoka trees and creepers bearing fully-blossomed white, red, green, yellow and blue flowers, the area always resounds with the singing of bees and cuckoos.” (Govinda-LIlAmRtam 7.41-43)

zrI-padma-mandiraM nAma nairRtyAM rAjate dalam |

catur-dvAraM catuS-pArzve vAtAyana-samanvitam ||

“On the southwest petal lies a building called the Sri Padma Mandira that has four sides, with a door and window on each side.” (Govinda-LIlAmRtam 7.44)

nAnA-maNi-citAneka-citra-bhitti-catuSTayam |

antaH sa-kRSNa-gopInAM pUrva-rAgAdi-ceSTitaiH ||

rAsa-kuJja-vilAsaiz ca lalitA-citritair yutam |

pUtanAriSTa-saMhArAdy-anta-tac-caritair bahiH ||

“The walls are inlaid with various kinds of jewels and adorned with many pictures painted by Lalita. On the inside are paintings of Krishna’s activities with the gopis, such as the dawning of their love and pastimes in the rasa-kunja, and on the outside, paintings of Krishna killing Putana, Arishta and so on.” (Govinda-LIlAmRtam 7.45-46)

ratnAli-dyuti-kiJjalkaM sad-garbhAgAra-karNikam |

bahir abja-dalAkArair vRtaM SoDaza-koSThakaiH ||

“The beautiful inner chamber of the Padma Mandira is its pericarp, with the luster of many gems its filaments. Around that lie sixteen more rooms in the shape of lotus petals.” (Govinda-LIlAmRtam 7.47)

tat-tad-yugAntarAla-sthair dvyaSTopakoSThakair api |

Urdhve tAdRk-sanniveza-sphurad-aTTAlikAnvitam ||

“Between those lotus-petal rooms lie sixteen smaller ones, with a resplendent watchtower built above each.” (Govinda-LIlAmRtam 7.48)

antar-antaH kramAd ucca-nirbhitti-stambha-paGktiSu |

sphATikISu suvinyasta-pravAla-valabhI-kule ||

“Upon each of those sit tall columns made of flawless crystal topped by a coral turret.” (Govinda-LIlAmRtam 7.49)

chAditena mahAratna-paTalais tiryag-Urdhva-gaiH |

bhrAjitena sukumbhena zikhareNa virAjitam ||

“The turrets have sloping roofs inlaid with precious jewels, and above those sit beautiful pots topped with gleaming spires.” (Govinda-LIlAmRtam 7.50)

atyuccena vanAloka-sukhadena nijezayoH |

mukta-pArzva-tRtIyocca-khaNDena ca sumaNDitam ||

adho ratnAcitAneka-citra-citreNa bhAsvatA |

upakuTTima-yugmAntar dikSu sopAna-zobhinA ||

“The sides are all open on the lofty third levels so Radha and Krishna can enjoy the views of the surrounding forest. Many beautiful gem-studded paintings adorn the walls of the lower levels of each watchtower, through which elegant staircases climb to the top.” (Govinda-LIlAmRtam 7.51-52)

kaNTha-daghnAtivistIrNa-kuTTimenAbhito vRtam |

paritas tAvad uccAnAM prAntotpanna-mahIruhAm ||

phalaiH puSpaiz ca saMzliSTa-kuTTima-prAnta-dezakam |

keli-ratnAkaraM rAdhA-kRSNayoH savayasyayoH ||

“The mandira, an ocean of Radha-Krishna’s pastimes with their friends, sits upon a broad, neck-high terrace, its borders surrounded by tall trees bearing fruits and flowers.” (Govinda-LIlAmRtam 7.53-54)

Further Description of Sri Radha-Kunda (Updated 11-10)

2009-11-03T23:23:00.000-08:00

Rtu-rAjAdi-sarvartu-guNa-sevita-kAnanam |
vRndA-sammRSTa-gandhAmbhaH-saMsiktAdhvAGganAlayam ||

“The forests around the kunda are endowed with the qualities of all the seasons, and the paths, courtyards and buildings have been swept and sprinkled with fragrant water by Sri Vrinda.” (Govinda-LIlAmRtam 7.15)

tayA toraNakolloca-patAkAlamba-gucchakaiH |
pauSpaiz citrita-kuJjAdhva-dolA-catvara-maNDapam ||

“Vrinda has decorated the bower’s paths, swings, courtyards and pavilions with festooned arches, canopies, pendant flags and clusters of flowers.” (Govinda-LIlAmRtam 7.16)

nava-kamala-dalAlI-pallavAvRnta-nAnA-
kusuma-racita-zayyocchIrSa-candropadhAnaiH |
samadhu-caSaka-tAmbUlAmbu-pAtrAdi-yuktaiH
sulalita-tala-lIlAgAra-kuJja-prapaJcam ||

“Within the kunja there is a charming pleasure-house furnished with a bed made of fresh lotus petals, sprouts and various kinds of stemless flowers, adorned with moon-shaped pillows and provided with cups of honey and water, bowls of tambula and so on.” (Govinda-LIlAmRtam 7.17)

rAdhA-kRSNa-rahaH-kathAnuvadanAd Azcarya-mAdhuryavad-
dhvAnaiH zrI-zuka-zArikA-vyatikarair Ananda-sarvasva-dam |
karNAkarSi-kuhUH kuhUr iti kalAlApair vRtaM kokilair
nRtyan-matta-mayUram-anya-vihagaiz cAnanda-kolAhalam ||

“Everyone is ecstatic from hearing the wonderful, sweet sounds of the beautiful parrot couples narrating Sri Radha-Krishna’s secret pastimes. The whole area resounds with the pleasant ‘kuhu kuhu’ twittering of the cuckoos and the joyful cries of madly dancing peacocks and other birds.” (VRndAvana-MahimAmRtam 4.105)

hArIta-pArAvata-cAtakAdika-prahRSTa-nAnA-vidha-citra-pakSiNAm |
kRSNekSaNAnanda-viphulla-varSmaNAM karNAmRta-dhvAna-manojJa-kAnanam ||

“This charming forest is filled with the nectarous sounds of pigeons, doves, catakas and other ecstatic, colorful birds beaming with joy from having seen Krishna.” (Govinda-LIlAmRtam 7.22)

rAkezArbuda-nirmaJchya-rAdhezAsyendu-pAyibhiH |
cakorair nyak-kRta-tyakta-candrair vRta-nabhas-talam ||

“The sky is teeming with cakora birds who have abandoned the humbled moon and instead drink the nectar of Krishna’s face, more beautiful than even ten million moons.” (Govinda-LIlAmRtam 7.23)

vipakva-jAlakApakva-phalaiH kusuma-pallavaiH |
mukulair maJjarIbhiz ca namrair vallI-drumair vRtam ||

“Everywhere are creeper-covered trees, bent low with ripe and unripe fruits, flower blossoms, buds and sprigs.” (Govinda-LIlAmRtam 7.24)

aneka-padmAkara-madhya-saMsthitaM harer vilAsAnvita-tIra-nIrakam |
nAnAbja-kAnty-ucchalitaM nirantaraM guNair jita-kSIra-samudram adbhutam ||

“The banks and waters of the kunda, the sites of Sri Hari’s pastimes, are always adorned with clusters of effulgent lotuses and are more beautiful than the ocean of milk.” (Govinda-LIlAmRtam 7.25)

sva-sadRk-tIra-nIreNa kRSNa-pAdAbja-janmanA |
nija-pArzvopaviSTenAriSTa-kuNDena saGgatam ||

“Sri Shyama-Kunda, born of Sri Krishna’s lotus feet, lies next to, joins and is very similar to Sri Radha-Kunda.” (Govinda-LIlAmRtam 7.26)

tIre kuJjA yasya bhAnty aSTa-dikSu preSThAlInAM sva-sva-nAmnA prasiddhAH |
tAbhiH premNA svIya-hastena yatnAt krIDA-tuSTyai preSThayoH saMskRtA ye ||

“In the eight directions around the banks of Radha-Kunda lie the kunjas of Srimati’s dearest sakhis, well-known by their respective names. The sakhis have all personally with great affection and effort prepared these kunjas for the satisfaction of the two lovers in their play.” (Govinda-LIlAmRtam 7.27)

tat-tat-kASThA-prAnta-vicchinna-sImArAmodyAnAvezanAMzAnvitAz ca |
tat-tat-sImAbhyantarotpanna-vRkSa-zreNI-yugmAcchanna-vartmAli-yuktAH ||

“At the different borders of the sakhis’ kunjas there are groves, gardens and workshops, with each kunja joined to the next by a tree-lined path.” (Govinda-LIlAmRtam 7.28)

upari-tanu-taraGgAkAra-citrAJci-zuddha-sphaTika-maNi-citAny asphAra-vartmAni tAni |
marakata-maNi-vRndair AcitAbhyantarANi pratanu-lahari-kulyA-bhrAntim utpAdayanti ||

maNi-caya-racanAbhiH sveSu bhitti-bhramaM drAk
sva-nikaTa-maNi-bhittau cAtma-buddhiM dadhadbhiH |
upavana-yuga-madhye dvAra-vRndair yutAni
pravizad itara-loke darzanAd eva bhAnti || (yugmakam)

“Passing through gates made of jewels, these narrow pathways between two groves are paved with tiles of pure crystal etched with delicate waves and inlaid with emeralds. When outsiders try to enter the kunjas, they immediately misjudge the gates to be walls and the paths rippling streams.” (Govinda-LIlAmRtam 7.29-30)

Krishna Arrives at Radha-Kunda (Updated 11-3)

2009-10-05T23:26:00.000-07:00

kiyad dUraM tato gatvA nivRtyodvartmanA hariH |
rAdhA-kuNDaM samAyAtaH priyA-saGgotsukaH priyam ||

“After walking a short distance, Sri Krishna turned back. Eager to meet with Sri Radha, he arrived at his beloved Radha-Kunda by way of a little-known path.” (Govinda-LIlAmRtam 7.1)

tan-madhye nava-maJju-kuJja-valayaM zobhA-vibhUtyAsamA-
nordhvaM divya-vicitra-ratna-latikAdy-Ananda-puSpa-zriyA |
antas talpa-varaM varopakaraNair ADhyaM samantAd dadhad-
rAdhA-mAdhava-bhukta-bhogyam akhilAnandaika-sAmrAjya-bhUH ||

“Within the area of Sri Radha-Kunda are vibrant and charming bowers filled with incomparable beauty, where the creepers and bushes are adorned with the most delightful and exhilarating multicolored flowers. Within these bowers stands an exquisite bed, richly furnished with the finest accessories, and placed all about are delicious foods for Sri Radha-Madhava to enjoy. This is the kingdom of complete, unadulterated joy.” (VRndAvana-MahimAmRtam 4.106)

madhyaitAdRza-kuJja-maNDalam aho kuNDaM mahAmohanaM
sAndrAnanda-mahArasAmRta-bharaiH svacchaiH sadA sambhRtam |
ratnair baddha-catus-taTI-vilasitaM sad-ratna-sopAnavat-
tIrthaM zrI-taTa-sat-kadambaka-tala-cchAyA-maNI-kuTTimam ||

“Oh, and also within the circle of bowers lies a most fascinating lake that is always filled with nectarous water so clear it is like condensed joy. The bathing ghatas on its four banks are inlaid with gleaming, precious gems, and beautiful kadamba trees shade the bejeweled pavement around its banks.” (VRndAvana-MahimAmRtam 4.107)

gAdhAgAdhatayA tayor atimudaM kurvat parapreSThayor
nAnA-divya-rasottamAn avasare vyaJjat tayoH prItaye |
AzcaryaM kamalotpalAdi-kutukAyonmIlayan mIlayan
nAnA-ratnamaya-cchaTAmbudhi-jalam vyaJjan nikuJjAdikam ||

“For the pleasure of the Supreme Lovers, the water is deep in some areas and shallow in others. Here and there, in appropriate places, various kinds of delicious fruit-juice drinks have been provided for their enjoyment. For their amusement, there are wonderful red and blue lotuses that open and close, and the colors of the surrounding bowers and so forth reflect like glimmering jewels in the waters of the lake.” (VRndAvana-MahimAmRtam 4.108)

kahlArotpala-padma-kairava-mukhAsaMkhya-prasUnaiH sphuTair
haMsaiH sArasa-cakravAka-mithunaiH kAraNDavAdyaiH khagaiH |
atyAnanda-madoru-khelana-kala-dhvAnair mahAramyayA
bhRGgI-yUtha-zatair bhramadbhir abhito guJjadbhir AmaJjulaH ||

“The entire bower is very pleasant, with white water-lilies, blue, pink and white lotuses and countless other blossoming flowers. Swans, cranes, geese, ducks and other birds sing sweet, joyful songs as they sport with their mates, while bands of buzzing bumblebees fly all about.” (VRndAvana-MahimAmRtam 3.103)

tIrthopari-sthita-dvi-dvi-taru-zAkhAvalambanaiH |
yutaM nAnA-puSpa-vAsAz-citrair dolA-catuSTayaiH ||

“On the banks of this holy place are four swings hung from the branches of pairs of trees and decorated with a variety of colorful flowers and cloths.” (Govinda-LIlAmRtam 7.4)

yAmye campakayoH pUrve nIpayor AmrayoH pare |
saumye bakulayor baddha-ratna-hindolikAnvitam ||

“A jewel-studded swing hangs from two campaka trees in the southern part; another hangs from the branches of two kadamba trees in the east, another from two mango trees in the west and another from two bakula trees in the north.” (Govinda-LIlAmRtam 7.5)

pUrvAgneya-dizor madhye priya-kuNDena saGgatam |
tatrordhve stambhakAlambi-citra-setu-samanvitam ||

“At its east-southeast section, Radha-Kunda joins with Syama-Kunda, where a brightly colored bridge is suspended from pillars above the merging waters.” (Govinda-LIlAmRtam 7.6)

catuSkoNeSu vAsantI catuHzAlAbhir AvRtam |
vAnIra-kezarAzoka-nikuJjaiH parito vRtam ||

“At each of the four corners of the kunda stands an arbor covered with jasmine creepers, surrounded by bowers of cane, kesara trees and ashoka trees.” (Govinda-LIlAmRtam 7.10)

gala-hRd-udara-nAbhi-zroNi-jAnUru-daghnaiH
SaD-udadhi-vasu-koNair maNDalAGgaiz ca kaizcit |
ziziram anu samuSNair grISma-kAle suzItair
vividha-maNi-nibaddhair dikSu sopAna-yuktaiH ||

maNi-ruci-jala-vIci-bhrAnti-tRSNAbhibhUtA-
patita-vihaga-vRndAcchAlavAlAntarAlaiH |
parijana-yuta-rAdhA-kRSNayor narma-goSThI-
pramada-kRd-upavezAnalpa-vedI-suzobhaiH ||

nicita-pRthu-talAnAM kuTTimaiz citra-varNaiH
kusumita-bahu-vallI-zliSTa-zAkhA-bhujAnAm |
ghana-dala-phala-puSpa-zreNi-bhArAnatAnAM
vitatibhir abhitaH saMveSTitaM pAdapAnAm || (sandAnitakam)

“All around Sri Radha-Kunda are trees whose branches and boughs are covered with flowering creepers and bowed by the weight of dense clusters of leaves, fruits and blossoms. The ground is paved with multicolored mosaic tiles and scattered with many beautiful benches upon which Sri Radha-Krishna sit and enjoy with their dearest friends. Thirsty birds, mistaking the luster of the embedded jewels to be ripples of water, land here and there and then drink from the clear basins around the trees. On all sides of the lake are jeweled steps with tiles of six, seven or eight corners, or in circular shapes, and which reach to the height of one’s neck, chest, abdomen, hips, thighs or knees.” (Govinda-LIlAmRtam 7.7-9)

tad-bahir yat-sakhI-vRnda-bRhat-kuJjAvalair bahiH |
sat-phalaiH kadalI-SaNDair maNDitaM zItala-cchadaiH ||

“Beyond that are the vast bowers of the sakhis, and further on are groves of campaka trees and banana trees adorned with delicious fruit.” (Govinda-LIlAmRtam 7.11)

tad-bahir bAhyopavanAzliSTa-puSpATavI-vRtam |
sva-madhya-salilAdIvyat-sasetu-ratna-mandiram ||

“Outside of that lies a flower garden surrounded by another grove of trees. In the middle of the lake sits a beautiful jeweled cottage connected to the side by a bridge.” (Govinda-LIlAmRtam 7.12)

Krishna hears from Rupa Manjari about Radha’s viraha. (Updated 10-2)

2009-07-31T23:59:00.000-07:00

preSitA lalitayA tadAlayaH pezalA janatayApy alakSitA |
bhU-bhRd-antikam upetya saurabhaM bhejur unnata-mudo vana-srajaH |

“Then some skilled sakhis sent stealthily by Lalita arrived near Govardhana, and when they smelled the fragrance of Krishna’s forest-garland, they were filled with joy.” (KRSNa-BhAvanAmRtam 8.6)

tatra vIkSya muditAsu tAsu taM prAha kAcana khanir guNa-zriyAm |
rUpa-maJjarir apAra-saubhagA pRSTa-yauvata-maNi-pravRttikam ||

“When they saw Krishna there, they all became delighted. Krishna asked about Sri Radha, the jewel among young girls, and one of them, Sri Rupa Manjari, a gold mine of fine qualities and the possessor of boundless good fortune, replied to him.” (KRSNa-BhAvanAmRtam 8.8)

nAgarendra bhavatA yadA padAliGgitA vipina-bhUr dadhe zriyam |
spardhayeva tava goSTha-bhUs tayAliGgyata sva-suSamAM dadAnayA ||

“‘O King of Lovers! By the embrace of your lotus feet, the forest floor has become more beautiful. As though to rival you, Sri Radha embraced the pasturing ground, giving it her own exquisite beauty.’” (KRSNa-BhAvanAmRtam 8.9)

tvaM hare hari-maNi-mayIM vyadhAH kSmAm imAM nija-savarNatArpaNaiH |
sApy adhAsyata vivarNatAM na cet tAM ca kAJcana-mayIM vyadhAsyata ||

“‘Hari! You colored the earth like an emerald by investing it with your own hue. Had God not taken the color from Sri Radha, she would have tinged the ground golden.’” (KRSNa-BhAvanAmRtam 8.10)*

*Radha had become pale due to viraha.

go-rajaz-churitam Asyam IkSayaMs tvaM vanaukasa imAn arodayaH |
hanta go-rajasi ceSTamAnayA svAlayaH kila tayApi roditAH ||

“By showing these forest dwellers your face coated with dust from the cows’ hooves, you caused them to cry. Alas, by rolling in the dust of the earth, Sri Radha also made her girlfriends cry.” (KRSNa-BhAvanAmRtam 8.11)

kintv anItir iyam IkSaNAmbuje santatAmbu-janake tayA kRte |
te tu pautram ucitaM pracakratuH kardamo’mbuja-bhavodbhavo yataH ||

“But she has committed an indiscretion: she has caused her own two lotus eyes to continuously produce water. (Lotuses are supposed to come from water, not water from lotuses.) Nevertheless, they also got a grandson named Kardama (mud), which is appropriate because Kardama Rishi was born from the one born from the lotus (BrahmA).” (KRSNa-BhAvanAmRtam 8.12)

mAlya-keza-vasanAdayaH samucchRGkhalatvam atisAdhavo’py adhuH |
bhUbhujA virahite’pi nIvRti syAt kva kasya ca na vA niyamyatA ||

“Though originally very neat, her garland, hair and clothing have become disheveled. If a country is deserted by her king, who there will remain disciplined?” (KRSNa-BhAvanAmRtam 8.13)

yat tavAGghri-vanaja-dvayaM vanotsaGga eva viharat pramodate |
tatra vizvasiti sA na niHzvasity uSNam eva bahudhApi bodhitA ||

“Your lotus feet sport happily in the forest, but she worries about them and sighs indignantly, though being admonished repeatedly.” (KRSNa-BhAvanAmRtam 8.14)

naiva tatra kaTu-zarkarAGkurety ardha-vAg api sakhI-mukhodgatA |
zrotra-sIma-patitaiva tAM parikrozayanty atha javAd amUrcchayat ||

“One sakhi said in a low voice, ‘There are no sharp pebbles or blades of grass there.’ Hearing this, Sri Radha burst out in tears and immediately fainted.” (KRSNa-BhAvanAmRtam 8.15)

hanta te priyatamaH samAgato vIkSyatAm iti sakhI-mRSoktibhiH |
tvad-vana-srag-atisaurabhaiz ca sA prApya bodham atisambhramaM dadhau ||

“Another sakhi said, ‘Radhe! Look, your beloved Krishna has arrived; go see him!’ Because of this white lie and the fragrance of one of your garlands that we’d kept, she regained consciousness and became very excited.” (KRSNa-BhAvanAmRtam 8.16)

Ali netra-madiraika-nartakaH sa kva te sakhi gRhe’sti nihnutaH |
kiM pratArayasi naiva sAkSi yad-vakti taM kila tad-aGga-saurabham ||

“Radha: ‘O Friend! Where is that Krishna who makes your eyes dance like wagtails?’
Sakhi: ‘He’s hiding in the cottage.’
Radha: ‘Why are you misleading me?’
Sakhi: ‘I’m not! The aroma of his body confirms my words.’” (KRSNa-BhAvanAmRtam 8.17)

ity alambhi sukham etayA manAk tan na soDhum azakan mano-bhavaH |
ekadaiva zara-paJcakasya yal-lakSatAm anayad eva tAm balAt ||

“In this way, she felt a little happiness, but unable to tolerate that, the God of Love simultaneously shot his five arrows very forcibly at her.” (KRSNa-BhAvanAmRtam 8.18)

svidyati sma patati sma vepate smAzrubhiH svam abhiSiJcati gRham |
sA pravizya na bhavan-mukhendunA prApa zItalayituM sva-locane ||

“She perspired, fell to the ground, trembled and bathed herself with tears. Arriving at the cottage, she entered but was unable to cool her eyes with the vision of your moonlike face.” (KRSNa-BhAvanAmRtam 8.19)

hA sakhI-jana-vaco’nRtaM manas tvaM mudAmRta-samaM vRthAkRthAH |
saMjvaro dviguNito yato dyati tvAm itIyam apatat punaH kSitau ||

“Sri Radha said, ‘O mind! You have happily but wrongly taken the false words of my sakhi to be like nectar. Because of this, my fever has doubled and is tearing you apart.’ Then she again fell to the ground.” (KRSNa-BhAvanAmRtam 8.20)

tvAM dhig astu rahitaM svabandhunA jIvitety alaghu-garhayApy aho |
no manAg api tad Apa lAghavaM pratyutAtiguru-bhAratAm agAt ||

“She bitterly complained, ‘Life, you have separated me from my dear friend. I curse you! Instead of bringing even slight relief, you have rather become a great burden.’” (KRSNa-BhAvanAmRtam 8.21)

hanta kAnta-virahe’pi kiM mahat saukumAryam udiyAya subhruvaH |
aGgakAni yad asu-prabhaJjana-spandanaM ca na hi soDhum Izate ||

“Alas, in separation from her lover, a great sensitivity has arisen in the lovely Sri Radha, such that her body cannot even tolerate the movement of her life-breath.” (KRSNa-BhAvanAmRtam 8.22)

ity avetya madhusUdanaH priyodantam antar-udghUrNatAturaH |
bASpa-pUrNa-nayane niruddha-vAg akSipat priya-sakhAsya-maNDale ||

“Hearing this news of his beloved, Madhusudana felt sick inside, his voice choked, and with tear-filled eyes he glanced at the face of his dear friend Madhumangala.” (KRSNa-BhAvanAmRtam 8.23)

tAm uvAca baTur Anaya drutaM rAdhikAM kanaka-padminIM vanam |
anyathA kim avanaM bhaved gatiH saiva hanta madhusUdanasya yat ||

“Madhumangala said to Rupa Manjari, ‘Please, you must bring golden lotus Radhika, who is the bee Madhusudana’s only refuge, quickly to the bower; otherwise, how will he sustain his life?’” (KRSNa-BhAvanAmRtam 8.24)

mAdhavo’tha nija-mAlyam arpayaMs tAM vyajijJapad idaM ca kiJcana |
preyasI-hRdi gatAstu campaka-sraG mamAdya sakhi seyam udgatA ||

“Then Madhava removed his own campaka garland and gave it to Rupa Manjari, saying, ‘Sakhi! Take this now and place it upon my lover’s chest.’” (KRSNa-BhAvanAmRtam 8.25)

vRttam Akhyad akhilaM sametya sA rAdhikAm atha tayA vara-srajaH |
zleSaNApta-ramaNAGga-saurabhaiH svIya-jIvitam akAri jIvitam ||

“After meeting with Sri Radhika, Rupa Manjari told her all the news. When Srimati touched the beautiful garland and smelled Krishna’s aroma on it, her waning life was again revived.” (KRSNa-BhAvanAmRtam 8.26)

preyasi sva-virahogra-vRzcika-vrAta-daMza-vidhure zrute punaH |
tad-viSa-jvalana-jarjaraM tadaivAnvabhAvi nija-marma-zarma-bhit ||

“But when Radha heard that Krishna’s own feelings of separation pained him like the stings of a swarm of savage scorpions, she also felt the torment of that burning poison and the joy in her heart was destroyed.” (KRSNa-BhAvanAmRtam 8.27)

Shaibya Arrives and is Diverted to Gauri-Tirtha. (Updated 7-26)

2009-06-28T23:09:00.000-07:00

tAvat kRtvA priya-sahacarIM svasya candrAvalIM tAM
saGketa-sthAM vraja-pati-sutaM netum Agatya tatra |
guJjA-hAraM hari-hRdi sakhI-dattam AdhAya zaibyA
dRSTvA vRndA-sahita-tulasIM vivyathe kSubdha-cittA ||

“Meanwhile, Shaibya arrived there to take Krishna to the kunja where she had left her dear friend Candravali. As she placed a gunja necklace given by Candravali on Hari’s chest, she noticed Vrinda and Tulasi and became very agitated and distressed.” (Govinda-LIlAmRtam 6.67)

kRSNasyAgre vRndayA saMlapantyA AlokAt tat-preSTha-sakhyAs tulasyAH |
rAdhAM matvA sAgatAM duHkhitA tAM zaibyA savyAjaM tadA vyAjahAra ||
kurvantyAdya tayA durgA-vratodyApa-mahotsavam |
tAM nimantrayituM rAdhAM preSitAsmi vayasyayA ||
sAdya labdhA mayAnviSya na gRhe nApi kAnane |
diSTyA labdhAsi tulasi kathyatAM kutra te sakhI ||

“Seeing Sri Radha’s dear friend Tulasi talking with Vrinda in front of Krishna, Shaibya agonized that Srimati must have already come. She then slyly said to Tulasi, ‘My friend Candravali is performing the concluding festival for the Durga-Vrata today, so she sent me to invite Sri Radha. I just looked for her at home and in the forest, but couldn’t find her anywhere. Fortunately, I found you, Tulasi. Please tell me where your friend is.’” (Govinda-LIlAmRtam 6.68-70)

tataH sA tulasI jJAtvA zaibyAM kauTilyam AzritAm |
avadat tAM sa-kauTilyaM zaThe zAThyaM hi yan nayaH ||
kurvANayA vrata-mahotsavam ambikAyAH sA zyAmayA sva-suhRdAdya nimantrya nItA |
vRndATavI-parivRDhA sva-gRhaM tathAsyAM bhAro’py adhAyi vinayaiH sa-sakhI-kulAyAm ||
tato lalitayA puSpa-phala-mAlya-samRddhaye |
vRndAM netuM preSitA tAM gRhItvA calitAsmy aham ||

“Understanding that Shaibya was lying, Tulasi decided to cheat the cheater, so she cleverly said to her, ‘Sri Radha’s friend Shyama is also going to perform the Ambika-vrata festival today, so she has invited Vrindavanesvari and taken her to her home. Out of modesty, she has given responsibility for the festival to Sri Radha and her sakhis. For that reason, I’ve been sent by Lalita to bring Vrinda so we can gather lots of flowers, fruits and garlands. Now that I’ve found her, I’ll be going.’” (Govinda-LIlAmRtam 6.71-73)

iti tAM tulasI bhaGgyA pratArya kuTilAm api |
yayau vRndA-dhaniSThAbhyAm udAsIneva mAdhave ||

“Thus misleading the dishonest Shaibya by this deception, Tulasi left with Vrinda and Dhanistha, showing complete indifference toward Madhava.” (Govinda-LIlAmRtam 6.74)

punar vivakSuM tAM zaibyAM kRSNaH kuJcita-cakSuSA |
nivAryAha svam audAsyaM tulasyAM vyaJjayann iva ||
mA kiJcid vada yAtv eSA sva-sakhyAH kuzalaM vada |
kveyam Aste kiM kurute priyA candrAvalI mama ||

“Shaibya wanted to speak again but Krishna stopped her with a squint of his eyes. Ignoring Tulasi just as she had ignored him, he said, ‘Don’t say anything; just let her go. Tell me about your friend. Where is my dear Candravali and what is she doing?’” (Govinda-LIlAmRtam 6.75-76)

sAtihRSTAtha taM prAha niruddhApi dhavAmbayA |
durgArcAc chadmanAnItA yatnAc candrAvalI mayA ||
sakhI-sthaly-upazalye tAM tvat-saGgotkalikAkulAm |
saMrakSya padmayA tUrNaM tvAm anveSTum ihAgatA ||

“Greatly pleased, she replied to him, ‘Even though she was being restrained by her mother-in-law, I carefully brought her from the Durga-Puja by means of a trick. She is now being looked after by Padma at the place where our sakhis meet, longing for your company. I have quickly come here to search for you.’” (Govinda-LIlAmRtam 6.77-78)

cintito’ntar bahir hRSyan pratyutpanna-matir hariH |
avadad vaJcayan zaibyAM chadmanAnandayann iva ||
ahaM tad-darzanotkaNTho diSTyA nIteyam Aly asau |
gaurI-tIrthaM lambhayainAM gurUNAM vaJcana-kSamam ||
yAvat pramada-rAdhAkhye gAH saJcArayato vane |
avadhAryAgato’haM syAM gavAM sambhAlane sakhIn ||

“Though anxious within but pretending to be happy, the sharp-minded Hari spoke encouragingly to Shaibya, intending to mislead her: ‘Shaibya, I’m very eager to see your sakhi; thank God you brought her. Now take her to Gauri-Tirtha using some ruse to deceive her elders. Meanwhile, I’ll be grazing the cows in the forest called Pramada-Radha; I’ll come when I’m sure my sakhas will tend to them.’” (Govinda-LIlAmRtam 6.79-81)

iti pratArya tAM zaibyAM go-dizaM sa-sakho’vrajat |
murAris tvarayA hRSTA sApi cAndrAvalIM prati ||

“Thus having deluded Shaibya, Murari quickly went with his friends toward the cows and Shaibya left happily to join Candravali.” (Govinda-LIlAmRtam 6.86)

Tulasi arrives. (Continued)(Updated 6-24)

2009-06-08T21:35:00.000-07:00

Agatya kuJje parihAsa-lInAM sambhAvayaMs tAM dayitAM mukundaH |
tad-Asya-vIkSotkalikAkulAtmA tayA hasantyA saha saMlalApa ||

“Mukunda thought that his beloved Radha must have already arrived at the kunja and was hiding as a joke. Longing to see her face, he began to talk with the smiling Tulasi.” (Govinda-LIlAmRtam 6.55)

sakhyAs te kuzalaM sakhIza! kuzalaM kutreyam AtmAlaye
kiM nAyAti vanaM kRtau sva-guruNA diSTAtha kiM ceSTate |
mathnAty ambu-ghaTaM tataH kim abhavan nirbhartsya ruddhA gRhe
yuktyA cAnaya vRndayA na jaTilA vaJcyAha hA dhig vidhim ||

Krishna: “Hey sakhi! How is your friend Radha?’”
Tulasi: “Hey chief! She’s fine.”
Krishna: “Where is she right now?”
Tulasi: “She’s at her home.”
Krishna: “Isn’t she coming to the forest?”
Tulasi: “One of her elders made her do some housework.”
Krishna: “What is she doing?”
Tulasi: “She mistakenly churned a pot of water!”
Krishna: “What happened then?”
Tulasi: “Jatila chastised her and locked her in the house.”
Krishna: “You and Vrinda must trick Jatila somehow and bring Radha here!”
Tulasi: “Jatila’s no fool.”
Krishna: “Aw, damn the luck!” (Govinda-LIlAmRtam 6.56)

sadA rAdhAtidaurlabhya-sphUrtyA matvA babhUva saH |
hAsoktim api satyAM tAM viSaNNAtmA smarAkulaH ||

“Considering Tulasi’s joking words to be true, Krishna thought to himself, ‘Sri Radha is always so hard to get.’ Overcome by Cupid, he became depressed.” (Govinda-LIlAmRtam 6.57)

kanakAdri-niketa-ketakI-kalikA-kalpa-kalevara-dyutiH |
hRdi sA mudirAli-medure capalA mAM kim alaGkariSyati ||

“Will she whose luster resembles a ketaki bud on a golden mountain adorn my chest like lightning in a mass of clouds?” (Vidagdha-MAdhava 2.35)

kRSNaM viSaNNam Alokya vyAkulA tulasI svayam |
dRSTyA vRndA-dhaniSThAbhyAM bhartsitAha sasaMbhramam ||
mA gAH khedaM vrajAnanda! yAmi nirmaJcanaM tava |
AgatAM viddhi dayitAM parihAsaH kRto mayA ||

“When Tulasi saw how despondent Krishna had become, she herself felt troubled. Reproached by glances from Vrinda and Dhanistha and feeling bewildered, she said, ‘Don’t be sad, O joy of Vraja. I adore you! I was just joking; your beloved has already come.’” (Govinda-LIlAmRtam 6.58-59)

tAm AgatAm atha nizamya didRkSur enAm autsukya-caJcala-manA vraja-rAja-sUnuH |
uttArya campaka-yugaM nija-karNayos tat tasyAH samarpya karayor mudito’vadat tAm ||
kveyaM kveyaM nihnutA vA kim-arthaM ruSTA sA cen nAparAdho mamAsti |
cen narmaitad dUna-citte na yuktaM hA hA zIghraM darzayAmUM priyAM me ||

“Learning that Sri Radha had arrived, and eager to see her, Krishna removed a pair of campaka flowers from his own ears and placed them in Tulasi’s hands. Then, with great joy he said, ‘Where is she? Where is she? Is she hiding? Why? There’s no reason for her to be angry because I’ve done nothing wrong. If this is a joke, it’s not the right way to treat someone with a distressed mind. Oh please Tulasi! Show me my beloved! Quickly!’” (Govinda-LIlAmRtam 6.60-61)

priyAvalokanotkaNThaM kAla-dezArtha-tattvavit |
AninISur drutaM rAdhAM babhASe tulasI harim ||
sA te kAntA kamala-nayana! tvan-mukhAlokanotkA
sUryArcAyai sapadi jaTilA-preSitA kundavallyA |
tvAm AyAntI prathamam iha mAM prAhiNot tvat-pravRttyai
krIDA-kuJjaM tam upadiza tvaM yatra tAm AnayAmi ||

“Tulasi, eager to lead the anxious Krishna to Radha without delay, and knowing well what is appropriate for time and place, said to him, ‘O lotus-eyed one! Your beloved longs to see your face. Jatila sent her and Kundavalli to do surya-puja, so she’s coming to you soon. Srimati told me to come here first to get news about you. Tell me where the pastime bower is and I’ll bring her there.’” (Govinda-LIlAmRtam 6.62-63)

tac-chrutvocchvasita-svAntaH prIto guJjAvalIM hariH |
tulasyai dattavAn kaNThAd uttArya pAritoSikam ||

“Hearing this, Hari was filled with delight. He then happily took the string of gunja berries from his neck and gave it to Tulasi as a reward.” (Govinda-LIlAmRtam 6.64)

lIlA-nikuJja-kalanAya tadAtha vRndA kRSNAvalokita-mukhI tulasIM babhASe |
tat-kuNDa-tIra-gatam Anaya rAdhikAM tAM kandarpa-keli-sukhadAkhya-nikuJjam Azu ||
ahaM ca keli-sAmagrIM samagrayitum utsukA |
rAdhA-kuNDaM tvayA sArdham prayAtAsmi drutam sakhi ||

“After receiving Krishna’s glance telling her to choose the lila-kunja, Vrinda said to Tulasi, ‘Bring Radhika quickly to the bower known as Kandarpa-Keli-Sukhada on the banks of Radha-Kunda. Sakhi! I’m eager to collect all the ingredients for their pastimes, so I’ll go to Radha-Kunda with you now.’” (Govinda-LIlAmRtam 6.65-66)

Mom

2009-06-02T22:54:00.000-07:00

My mother passed away yesterday at the age of 92. I probably won't be posting here again until next week sometime. Please check back then.

Tulasi arrives. (Updated 5-30)

2009-05-29T23:24:00.001-07:00

athAgatA sA tulasI svasakhyA kRSNaM sakhibhyAM saha tat-sakhIbhyAm |
priyAgamopAya-vicAra-lagnaM puraH sphurantaM mumude samIkSya ||

“At that time, Tulasi arrived along with her friend.* Seeing Krishna, Subala, Madhumangala and Radha’s sakhis Vrinda and Dhanistha intently discussing how Srimati would come there, she felt great happiness.” (Govinda-LIlAmRtam 6.50)

*The commentary says this friend is Kasturi Manjari.

svapne’pi tat-sannidhim atyajantIM tAM rAdhayA te jahRSuH sametAm |
nizcitya sarve’py atha mAdhavo’bhUt tad-darzanotko’dhvani datta-dRSTiH || 217 ||

“Tulasi wouldn’t leave Sri Radha’s side even in a dream, so they all rejoiced, feeling assured that she and Radha would meet there. Eager to see her, Madhava fixed his eyes on the pathway.” (Govinda-LIlAmRtam 6.51)

tataH sA tulasI nyasya hRSTA baTu-kare srajam |
udghATya puTikAM vITIM subalasya kare dadau ||

“Then Tulasi happily placed a garland in Madhumangala’s hand and took some tambula from a bag and placed it in Subala’s hand.” (Govinda-LIlAmRtam 6.52)

rAdhA-karAmoda-samRddha-saurabhaM tac-chilpa-naipuNya-bharaM tathAdbhUtam |
tAm udgirantIM bhramarAli-karSiNIM srajaM vilokyAbhavad unmanA hariH ||

“When Sri Hari saw that wonderful, artistically made garland, so fragrant from the touch of Radha’s hands that it attracted a swarm of bees, he became excited.” (Govinda-LIlAmRtam 6.53)

kaNThe srajaM tAm atha vaijayantIM hasan nyadhAc chrI-madhumaGgalo’sya |
rAdhA-kara-sparza-sukhAd ivAsau tat-sparzataH kaNTakitAGga AsIt ||

“Smiling, Sri Madhumangala then placed the vaijayanti garland around Krishna’s neck. Just by the touch of that garland, the hairs on his body stood erect in joy, as though he were being touched by Sri Radha’s own hands.” (Govinda-LIlAmRtam 6.54)

Lunch (Updated 5-29)

2009-05-12T12:33:00.000-07:00

kRSNasya viSvak pururAji-maNDalair abhyAnanAH phulla-dRzo vrajArbhakAH |
sahopaviSTA vipine virejuz chadA yathAmbhoruha-karNikAyAH ||

“The wide-eyed cowherd boys sat in rows around Krishna, facing him, like petals surrounding the pericarp of a lotus.” (ZrImad-BhAgavatam 10.13.8)

kecit puSpair dalaiH kecit pallavair aGkuraiH phalaiH |
zigbhis tvagbhir dRSadbhiz ca bubhujuH kRta-bhAjanAH ||

“To hold their lunches, the boys each made their own plates, some from flowers or leaves, some from sprouts or blades of grass, some from fruits, bags, bark or rocks, and then they began to eat.” (ZrImad-BhAgavatam 10.13.9)

bibhrad-veNuM jaThara-paTayoH zRGga-vetre ca kakSe
vAme pANau masRNa-kavalaM tat-phalAny aGgulISu |
tiSThan madhye svaparisuhRdo hAsayan narmabhiH svaiH
svarge loke miSati bubhuje yajJa-bhug bAla-keliH ||

“As the residents of heaven looked on, Sri Krishna, the enjoyer of sacrifice, played as a young boy, eating his meal surrounded by friends, all laughing and joking. With his flute tucked into his belt, he held an animal horn and staff under his left arm, a morsel of buttery food in his hand and fruits between his fingers.” (ZrImad-BhAgavatam 10.13.11)

Acamya tAmbUlam atho sugandhaM karpUra-pUrNaM svagRhopanItam |
vanyaM ca bhuGkte sma vibhajya nUtnaM sanAgavallI-dala-pUgam Ardram ||

“After sipping water, he then shared and chewed fragrant camphor-filled tambula brought from home along with fresh, tender betel leaves and nuts from the forest.” (BRhad-BhAgavatAmRtam 2.7.62)

mohotthitAM tAM hari-mAlya-gandhaiH sakhyA prayuktair nasi rAdhikAM sA |
nizamya vRndA-mukhato militvA saMzrAvayAmAsa tadaiva sarvam ||

Hearing all this, Sri Radhika began to swoon, so the sakhi calmed her with the fragrance from one of Krishna’s garlands and then continued to relate everything she had heard from Vrinda. (Siddha Krishnadasa Babaji)

tataH sakhIn Aha hariH sahAryA yUyaM kSaNaM cArayatAgrato gAH |
ahaM sakhibhyAM saha mAdhavIyAM vana-zriyaM draSTum iha bhramAmi ||

“Then Hari said to the boys, ‘You guys graze the cows for a little while with Balarama as your leader. I’m going to roam around here with a couple of my buddies* to see the springtime beauty of the forest.’” (Govinda-LIlAmRtam 6.39)

*In his commentary, Srimad Vrndavana Cakravarti says these two friends are Madhumangala and Subala.

dAsIr dhaniSThAvadad Azu yAta yUyaM gRhItvAkhila-bhAjanAni |
puSpANi nArAyaNa-sevanArthaM saJcitya pazcad aham AgatAsmi ||

“Dhanistha then said to the maidservants, ‘You quickly take all these pots and bowls and go. I’ll come after I gather flowers for the worship of Narayana.’” (Govinda-LIlAmRtam 6.40)

phullaM gandhaphalI-dvandvam avataMsocitaM tadA |
AdAyAgatya kRSNasya vRndArpitavatI kare ||

“At that time, Vrinda arrived with two fully-blossomed campaka flowers suitable for ear ornaments and placed them in Krishna’s hand.” (Govinda-LIlAmRtam 6.41)

tad-AlokAt priyA-kAnti-smRty-utkaNThAvato hareH |
ejat-karAt tad AdAya tac-chrutyor nidadhe baTuH ||

“Seeing those flowers caused Hari to longingly remember his lover’s beauty. His hands began to tremble, so Madhumangala took the flowers and placed them on his friend’s ears.” (Govinda-LIlAmRtam 6.42)

vRndAM dhaniSThAM subalaM baTuM ca SAD-guGya-vijJAn sacivAn sa kRSNaH |
upAya-dakSAn upalabhya mene rAdhAGga-saGgottama-rAjya-labdhim ||

“Vrinda, Dhanistha, Subala and Madhumangala are all very knowledgeable in the six strategies employed by kings* and skilled in how to use them. Krishna thought that if he could get them as his ministers, he could acquire that ultimate kingdom, contact with Sri Radha’s body.” (Govinda-LIlAmRtam 6.43)

*Alliance, war, marching, halting, seeking shelter, and duplicity

madhumaGgala-hastaM sa pragRhya vAma-pANinA |
vRndA-dhaniSThA-subalaiH sasAra sumanaHsaraH ||

“Taking Madhumangala’s hand in his left hand, Krishna then walked toward a pleasant lake (Kusuma-Sarovara) along with Vrinda, Dhanistha and Subala.” (Govinda-LIlAmRtam 6.44)

kusumita-taruvallI-vIthi-kuJjair lasantIM
sthala-jala-vihagAli-vyUha-kolAhalaiz ca |
sa kusuma-sarasIM tAM vIkSya rAdhAgamotkas
tad-abhisRti-vicAraM svAnugair AcacAra ||

“Seeing the beautiful lake, resplendent with bowers of flowering creepers and flocks of twittering land and water birds, Krishna, eager for Radha’s arrival, began to discuss the rendezvous with his friends.” (Govinda-LIlAmRtam 6.45)

prayAti vRndA subalo baTur vA rAdhAntikaM cej jaTilA sazaGkA |
ebhiH samaM vA kalahaM vidadhyAd vadhUM nirundhyAd athavA gRhAntaH ||

“If either Vrinda, Subala or Madhumangala goes near Radha, Jatila will be suspicious. She may start a quarrel with them or confine her daughter-in-law within her home.” (Govinda-LIlAmRtam 6.46)

AkarSaNIM vA muralIM niyuJjyAM sarvAH sameSyanti ca gopa-rAmAH |
tad-iSTa-lIlAdi-raso na sidhyet parasparerSyA-mada-mAna-vAmyAt ||

“If I use my murali flute to attract her, all the gopis will come, and because of their mutual jealousy, passion, pride and contrariness, I may not get the sweet pastimes that I want.” (Govinda-LIlAmRtam 6.47)

tato dhaniSThe! vraja kundavallIM pratIti-kRt sA jaTilA yad asyAm |
tad-vaJcanA-cuJcu-matiH sadA nau snigdhArthitA sA dhruvam Anayet tAm ||

“Therefore Dhanistha, you go to Kundavalli. Even though she’s famous for tricking Jatila, the woman still trusts her. She’s always friendly to us, so if asked, I’m sure she’ll bring Radhika.” (Govinda-LIlAmRtam 6.48)

athAha vRndA bhavatA yad uktaM satyaM hi tac cet sumano’vacetum |
rAdhA-sakhI kAcid ihAgatA syAj jJeyas tadAsyAs tad-udanta Adau ||

“Then Vrinda said, ‘What you say is certainly true, but if one of Sri Radha’s sakhis comes here to gather flowers, we can get some news from her about Srimati first.’” (Govinda-LIlAmRtam 6.49)

Dhanistha arrives with food. (Updated 5-7)

2009-03-26T23:16:00.000-07:00

tAvad dhaniSThA ghRta-pakvam annaM prAtaH-kRtaM yal lalitAdibhis tat |
dattaM rasAlAdi-yutaM jananyA dAsIbhir AdAya samAjagAma ||

“Meanwhile, Dhanistha and some maidservants arrived bringing foods cooked in ghee by Lalita and the other sakhis in the morning, along with rasala and so on given to her by Ma Yashoda.” (Govinda-LIlAmRtam 6.32)

tAM vIkSya hRSTaH sa harir babhASe
kiM me dhaniSThe! pitarau sukhaM staH |
susnAtam AbhyAM vihiteza-pUjA
pratoSya sarvAn vada kiM nu bhuktam ||

“Seeing her, Sri Hari joyfully said, ‘Hi Dhanistha! Tell me, are my parents happy? After bathing, worshipping Bhagavan and making sure all others are satisfied, have they now taken their meals?’” (Govinda-LIlAmRtam 6.33)

sApy Aha taM tau tava maGgalArthaM
snAtArcitezau dvija-sAt-kRtArthau |
sambhojya sarvAn atha bhuktavantau
bhojyAni ca preSayataH sma tubhyam ||

“Dhanistha replied, ‘Yes, after bathing, worshipping Bhagavan and honoring the brahmanas for your well-being, they fed everyone, took their own meals and sent this food to you.'” (Govinda-LIlAmRtam 6.34)

rAdhA-saGga-drumArohotkaNThitAlambanArthinI |
tAM parAlambanaM mene citta-vRtti-latA hareH ||

“The creeper of Sri Krishna’s mind had been hoping for some base from which to climb the tree of union with Sri Radha and now considered Dhanistha its best chance.” (Govinda-LIlAmRtam 6.35)

itas tataH saJcaratIr gavAlIH sva-veNu-nAdair atha saMkalayya |
jagAma tAH pAyayituM vayasyaiH saJcAlayan mAnasa-jAhnavIM saH ||

“Calling the grazing cows together with the sound of his flute, Sri Krishna, along with his friends, then herded them to the Manasa-Ganga to drink.” (Govinda-LIlAmRtam 6.36)

pAyayitvA jalaM gAs tAH zItaM svAdu sunirmalam |
svayaM gopAH papuH sasnur vijahruH salile ciram ||

“After letting the cows drink the cool, sweet and pure water, the cowherd boys drank some themselves. Then they bathed and sported in the water for a long time.” (Govinda-LIlAmRtam 6.37)

parasparaM vAry-abhiSiJcataH sakhIn
kadAcid utkSipya jalAni bhaJjayet |
kadApi tair eva vinoda-kovido
vilambhito bhaGga-bharaM jaharSa saH ||

“Krishna, who is expert at playing games, delighted in sometimes defeating his friends in water fights and sometimes being defeated by them.” (BRhad-BhAgavatAmRtam 2.7.46)

kadApi kRSNA-jala-madhyato nijaM
vapuH sa nihnutya saroja-kAnane |
mukhaM ca vinyasya kutUhalI sthito
yathA na kenApi bhavet sa lakSitaH ||

“Sometimes that playful Krishna would hide in the water of the Yamuna, placing his face among a cluster of lotuses so no one could recognize him.” (BRhad-BhAgavatAmRtam 2.7.48)

tatas tad-ekekSaNa-jIvanAs te na taM samanviSya yadAlabhanta |
tadA mahArtAH suhRdo rudanto vicukruzur vyagra-dhiyaH sughoram ||

“When Krishna’s friends, whose lives depend on seeing him, couldn’t find him anywhere, they became terribly distressed and afraid and began to cry and call out desperately to him.” (BRhad-BhAgavatAmRtam 2.7.49)

tato hasan padmavanAd viniHsRtaH
praharSa-pUreNa vikAsitekSaNaiH |
sakUrdanaM taiH purato’bhisAribhiH
saGgamyamAno vijahAra kautukI ||

“Then, emerging from the lotuses with a big smile, he happily reunited with his wide-eyed, leaping friends and eagerly began to play.” (BRhad-BhAgavatAmRtam 2.7.50)

mRNAla-jAlena manorameNa viracya hArAn jala-puSpa-jAtaiH |
sakhIn alaGkRtya samuttatAra jalAt samaM taiH sa ca bhUSitas taiH ||

“He and his friends decorated each other with garlands fashioned from water flowers strung upon beautiful lotus fibers and then stepped out of the water.” (BRhad-BhAgavatAmRtam 2.7.51)

bhUSaNena vicitreNa vanyena sakhibhiH punaH |
ahaMpUrvikayA sarvair bhUSito’sau yathA-ruci ||

“Each wanting to be first, his friends then further decorated him as they liked with multicolored ornaments made of things from the forest.”

aho’tiramyaM pulinaM vayasyAH svakeli-sampan-mRdulAccha-vAlukam |
sphuTat-saro-gandha-hRtAli-patrika-dhvani-pratidhvAna-lasad-drumAkulam ||

“Krishna said, ‘O friends, this beach is very beautiful. It has nice soft and clean sand that’s perfect for our games. The nearby trees resonate with the sweet sounds of birds and bees charmed by the fragrant lotuses blooming in the lake.’” (ZrImad-BhAgavatam 10.13.5)

atra bhoktavyam asmAbhir divArUDhaM kSudhArditAH |
vatsAH samIpe’paH pItvA carantu zanakais tRNam ||

“It’s getting late and we’re all hungry, so let’s eat lunch here. The calves can drink some water and graze leisurely nearby.” (ZrImad-BhAgavatam 10.13.6)

Sri Krishna’s passion for Radha inflamed by the beauty of Vrndavana (Updated 3-26)

2009-03-19T15:42:00.000-07:00

svaramaNa-sahitAnAM veNu-nAdAhRtAnAM
tRNa-kavala-mukhAnAM caJcalAlokanAni |
harir atha hariNInAM vIkSya rAdhA-kaTAkSaiH
smRti-patham adhirUDhair vivyathe viddha-marmA ||

“Seeing the restless eyes of the does who, along with their mates, had been captivated by the sound of the flute as they grazed, Sri Krishna remembered Sri Radha’s sidelong glances and felt a sharp pang in his heart.” (Govinda-LIlAmRtam 6.20)

premNA-nRtyat-phulla-mayUrI-tati yuktaH
kRSNAlokAn matta-mayUra-vraja ArAt |
snigdhe rAdhA-keza-kalApe rati-mukte
yat sat-piJchair Azu murAreH smRtir AsIt ||

“Intoxicated from seeing Krishna, a group of peacocks nearby began to joyfully dance with their mates. When Murari saw their beautiful feathers, he immediately remembered Sri Radha’s glossy hair, loosened by passion.” (Govinda-LIlAmRtam 6.21)

mada-kala-kalaviGkI-matta-kAdambikAnAM
sarasi ca kala-nAdaiH sArasAnAM priyAyAH |
valaya-kaTaka-kAJcI-nUpurodyat-svanormi-
bhrama-culukita-citto’bhyAgatAM tAM sa mene ||

“Mistaking the soft, sweet sounds of the joyful lake-dwelling sparrows, geese and cranes for the sounds of his beloved’s armlets, bracelets, waist-bells and ankle-bells, Krishna thought Sri Radha had arrived.” (Govinda-LIlAmRtam 6.22)

upari capala-bhRGgaM padmam ISat-prakAzaM
vara-parimala-pUraM zazvad Alokya kRSNaH |
smita-zabala-kaTAkSaM padma-gandhaM priyAyA
mukham idam iti matvA tAm upetAM viveda ||

“When Krishna noticed a restless bee landing repeatedly upon a wonderfully fragrant, slightly opened lotus, he thought it must be the sweet-scented lotus face, adorned with smiles and sidelong glances, of his beloved Radha, who had now arrived.” (Govinda-LIlAmRtam 6.23)

rucaka-karaka-bilvair nAga-raGgaiH supakvaiH
pratidizam anudRSTair harSa-tarSAkulo’sau |
sapadi lasad-uroja-bhrAnti-sambhrAnta-cetA
vapuSa iha vibhutvaM rAdhikAyAH zazaGke ||

“Seeing ripened citrons, pomegranates, wood-apples and oranges all around, concupiscent Krishna got excited and mistook them for Sri Radha’s beautiful breasts, making him wonder if her body might be omnipresent!” (Govinda-LIlAmRtam 6.24)

yato yataH patati vilocanaM hares
tatas tataH sphurati tad-aGga-saMhatiH |
na cAdbhutaM tad iha tu yad-vrajATavI
mude harer alabhata rAdhikAtmatAm ||

  “Wherever Hari’s glance fell, Radha’s limbs appeared. It’s no wonder that, for his pleasure, the Vraja forest assumed Radhika’s nature.” (Govinda-LIlAmRtam 6.25)

tair uddIpita-bhAvAlI vAtyayoccAlitaM manaH |
zazAka na sthirI-kartuM kAza-puSpa-nibhaM hariH ||

“Because of Hari’s visions, his emotions flared and he couldn’t steady his mind as it whirled like a kasha flower in a strong wind.” (Govinda-LIlAmRtam 6.26)

pracArya gAz cArayituM kSudhArtA govardhana-kSmAbhRd-upatyakAyAm |
mano’nudhAvad dayitAM nivartayan samaM vayasyair vijahAra kRSNaH ||

“As he herded the hungry cows to the base of Govardhana Hill to graze, Sri Krishna’s mind stopped running after his beloved and he began to sport with his friends.” (Govinda-LIlAmRtam 6.29)

Krishna goes to the Yamuna (Updated 3-17)

2009-02-25T22:56:00.000-08:00

gatA zrAvayituM rAdhAM sambodhya sA sakhI tadA |
varNayAmAsa kRSNasya lIlA-vRndaM manoharam ||

Then the sakhi sent by Vrnda to bring news of Krishna roused Sri Radha and began describing more of his charming pastimes.

vizramya kSaNam utthitaH sa paritaH paryanta-zaSpAdinIH
zraddhAvAn avadhAya dhenu-paTalIH pAnIya-pAnArthinIH |
bAlais tat-paripAlakair muralikA-nAdopadiSTair yutAH
kRSNo bhAskara-nandinI-parisarAn AsAdayAmAsa tAH ||

“After resting for a while, Krishna rose from his bed, surrounded in all directions by the grazing cows. Being very attentive to their needs, he knew that they were thirsty, so he informed the cowherd boys with the sound of his flute and together they herded them to an area near the Yamuna.” (KRSNAhnika-KaumudI 3.68)

bAlAH kecana kecana prasRmarA go-maNDalIm anvaguH
kecit kRSNa-samIpa eva militAs tat-tad-guNAn AjaguH |
dUra-sthA nikaTa-sthitAz ca sakalA gAvaz ca gopAz ca te
tulyAM prItim avApya kRSNam abhitas tulyAM ratiM tanvate ||

“Some of the boys walked ahead of the cows while others walked behind. Some who were near to Krishna sang of his many good qualities. Whether close by or far away, all the cows and boys directed their love and affection toward Krishna.” (KRSNAhnika-KaumudI 3.36)

dUre santu sacetanA maNibhuvo’py undanti yat-sparzataH
kiM brUmo vrajarAja-putra-padayos tAM mAdhurIM tanvatoH ||
yA saMvyaktatama-dhvajAmbuja-yavAdy-aGkAvalI-zAlitA
sA kenApi kadApi kApi katham apy AsIn na saMlopitA ||

“Never mind sentient creatures; even a jeweled floor is melted by the touch of Vrajendranandana’s sweetness-spreading lotus feet. What more can we say? No one, at any time, by any means can destroy that sweetness, which is clearly marked with a flag, lotus, barleycorn and so on.” (KRSNAhnika-KaumudI 3.40)

vaktuM ko’rhati goparAja-yuvarAjasyAGghri-paGkejayoH
saugandhyaM kSiti-vakSasi praNayato lIlA-gati-nyastayoH |
aGkeSv eSv avizaGkayA bata dhiyA saugandhya-bandhAndhayA
puJjIbhUya vidhUya kuJja-kusumaM guJjanti puSpandhayAH ||

“Ah! Who can describe the fragrance of the lotus feet of the young cowherd prince, lovingly placed on Mother Earth’s bosom in the course of his pastimes? Blinded by their sweet aroma, buzzing bees abandon forest flowers and gather without hesitation around his footprints.” (KRSNAhnika-KaumudI 3.41)

tUSNIkAn mukharIkaroti mukharAMs tUSNIkayaty ambhasAM
stambhaM stambhavatAM dravaM drutam atisnigdhatvam ugraujasAm |
karNAbhyarNam upetya tUrNam asakRd yemaM vidhatte kramaM
tAM vaMzIm adhare nidhAya madhuraM kRSNo jagau paJcamam ||

“Sri Krishna held his flute to his lips and began to play a song in the sweet fifth note. When this charming sound enters the ears, it immediately causes the silent creatures to speak and the talkative ones to hush. The waters stop flowing, the solids become liquid and the fierce become gentle.” (KRSNAhnika-KaumudI 3.37)

sattva-dharma-viparyAsair veNu-nAdAmRtotthitaiH |
sva-sAttvika-vikAraiz ca tadAbhUd vyAkulATavI ||

“Then, because of the reverse in the creatures’ natures and the ecstatic changes in her own body that arose with the nectarous sound of the flute, the forest herself became confused.” (Govinda-LIlAmRtam 6.14)

prodyad-vepathur uccalat sthira-cayaiH stabdhA jaDair jaGgamaiH
prasvinnA sravad-azru-jAla-salilaiH zvetA prasUnotkaraiH |
sAzruH puSpa-madhu-dravaiH svara-bhidA yuktA khagAlI-ravai
romAJcAli-yutA latAGkura-cayair vRndATavI sA babhau ||

“The forest exhibited the ecstatic symptom of trembling by her immobile beings beginning to move, paralysis by her moving creatures becoming motionless, perspiration by the tear-like dewdrops upon her leaves, paleness by the color of her flowers, tearfulness by the flowing of her flower nectar, stammering by the cries of her birds, and horripilation by the sprouting of her creepers.” (Govinda-LIlAmRtam 6.15)

kUjad-bhRGga-vihaGga-paJcama-kalAlApollasantI harez
cyotat-paktrima-sat-phalotkara-rasollAsATavI sAbhavat |
samphullan-nalinI-vilAsi-vihasad-vallI-matallI-naTI-
lAsyAcArya-marud-gaNAtimuditA sarvendriyAhlAdinI ||

“By the sweet cooing and humming of her birds and bees, her delicious, juicy fruits, and by the pleasant, gentle winds that moved her blossomed lotuses to and fro and taught her beautiful, smiling creepers to dance, the forest gave great joy to all of Sri Hari’s senses.” (Govinda-LIlAmRtam 6.17)

puSpair hAsyaM bhramarair gAnaM parNair lAsyaM madhubhiH pAnam |
dadhatas taravaH svaphalaiH khAnaM kurvanty abhyAgata-hari-mAnam ||

“The trees honored their guest Krishna with the smiling of their flowers, the singing of their bees, the dancing of their leaves, with their honey to drink and their fruits to eat.” (Govinda-LIlAmRtam 6.18)

ali-gAyaka-cumbita-kusumAsyaM pallava-paTa-vRta-vivRta-suhAsyam |
dadhatI rahasi vidadhatI lAsyaM vyatanuta vallItatir api dAsyam ||

“The creepers, dancing in secret places, served Krishna by opening their veils of leaves to reveal smiling flower faces kissed by singing bees.” (Govinda-LIlAmRtam 6.19)

Krishna sports in the forest (Updated 2-24)

2009-02-14T22:33:00.001-08:00

evaM vRndAvanaM zrImat kRSNaH prIti-manAH pazUn |
reme saJcArayann adreH sarid-rodhaHsu sAnugaH ||

Thus, Sri Krishna enjoyed beautiful Vrindavan, happily tending the cows with his friends along the river banks near Govardhana Hill. (ZrImad-BhAgavatam 10.15.9)

kvacid gAyati gAyatsu madAndhAliSv anuvrataiH |
upagIyamAna-caritaH sragvI saGkarSaNAnvitaH ||

Garlanded and accompanied by Balarama, Krishna sometimes sang among a group of buzzing bees who were blinded by intoxication, while his devoted friends praised him with songs of his adventures. (ZrImad-BhAgavatam 10.15.10)

kvacic ca kalahaMsAnAm anukUjati kUjitam |
abhinRtyati nRtyantaM barhiNaM hAsayan kvacit ||

Sometimes he imitated the trumpeting of the swans, and at others he mimicked the dancing of a peacock, causing his friends to laugh. (ZrImad-BhAgavatam 10.15.11)

anujalpati jalpantaM kala-vAkyaiH zukaM kvacit |
kvacit savalgu-kUjantam anukUjati kokilam ||

Sometimes he imitated the murmuring of a parrot with sweet, indistinct words, and sometimes he cooed melodiously like a cuckoo. (This verse, not present in all editions of the Bhagavatam, is sometimes combined with 10.15.11.)

megha-gambhIrayA vAcA nAmabhir dUragAn pazUn |
kvacid Ahvayati prItyA go-gopAla-manojJayA ||

Sometimes, with a voice as deep as a rumbling cloud and captivating to all, he affectionately called by name the cows who had wandered away. (ZrImad-BhAgavatam 10.15.12)

cakora-krauJca-cakrAhva-bhAradvAjAMz ca barhiNaH |
anurauti sma sattvAnAM bhItavad vyAghra-siMhayoH ||

Sometimes he would mimic the cries of the cakoras, curlews, cakravakas, skylarks and peacocks, or pretend to be afraid of the tigers and lions like the other creatures. (ZrImad-BhAgavatam 10.15.13)

pravAla-barha-stabaka-srag-dhAtu-kRta-bhUSaNAH |
rAma-kRSNAdayo gopA nanRtur yuyudhur jaguH ||

Decorated with young leaves, peacock feathers, clusters of blossoms, flower garlands and minerals, the cowherd boys, led by Balarama and Krishna, danced, wrestled and sang. (ZrImad-BhAgavatam 10.18.9)

kRSNasya nRtyataH kecij jaguH kecid avAdayan |
veNu-pANitalaiH zRGgaiH prazazaMsur athApare ||

While Krishna danced, some of the boys sang, some made music with flutes, their palms or animal horns, and others urged them on. (ZrImad-BhAgavatam 10.18.10)

kvacid bilvaiH kvacit kumbhaiH kva cAmalaka-muSTibhiH |
aspRzya-netra-bandhAdyaiH kvacin mRga-khagehayA ||

Sometimes they played with wood-apple fruits or kumbha fruits, and sometimes with handfuls of gooseberries. Sometimes they played tag or blindman’s bluff, and sometimes they pretended to be birds or animals. (ZrImad-BhAgavatam 10.18.14)

kvacic ca dardura-plAvair vividhair upahAsakaiH |
kadAcit syandolikayA karhicin nRpa-ceSTayA ||

Sometimes they played leapfrog or teased each other in various ways; sometimes they swung on the trees or pretended to be kings. (ZrImad-BhAgavatam 10.18.15)

evaM tau loka-siddhAbhiH krIDAbhiz ceratur vane |
nady-adri-droNi-kuJjeSu kAnaneSu saraHsu ca ||

Thus Balarama and Krishna enjoyed playing popular games as they wandered through the forest, rivers, mountains and valleys, bowers, groves and lakes. (ZrImad-BhAgavatam 10.18.16)

tatropAhUya gopAlAn kRSNaH prAha vihAra-vit |
he gopA vihariSyAmo dvandvI-bhUya yathAyatham ||

Then Krishna, who knows lots of games, called the cowherd boys together and said, “Hey guys, let’s divide into two equal groups and compete against each other!” (ZrImad-BhAgavatam 10.18.19)

tatra cakruH parivRDhau gopA rAma-janArdanau |
kRSNa-saGghaTTinaH kecid Asan rAmasya cApare ||

The cowherd boys then chose Balarama and Krishna as their leaders. Some took Krishna’s side while others joined with Balarama. (ZrImad-BhAgavatam 10.18.20)

Acerur vividhAH krIDA vAhya-vAhaka-lakSaNAH |
yatrArohanti jetAro vahanti ca parAjitAH ||

They played various types of games wherein each boy carried another on his shoulders, the winners being the riders and the losers the mounts. (ZrImad-BhAgavatam 10.18.21)

vahanto vAhyamAnAz ca cArayantaz ca godhanam |
bhANDIrakaM nAma vaTaM jagmuH kRSNa-purogamAH ||

Continuing to also tend the cows, the riders and their mounts, led by Sri Krishna, reached a banyan tree known as Bhandiraka. (ZrImad-BhAgavatam 10.18.22)

uvAha kRSNo bhagavAn zrIdAmAnaM parAjitaH |
vRSabhaM bhadrasenas tu pralambo rohiNI-sutam ||

Having been defeated, Bhagavan Sri Krishna carried Sridama, Bhadrasena carried Vrsabha and Pralamba carried Balarama. (ZrImad-BhAgavatam 10.18.24)

kvacit krIDA-parizrAntaM gopotsaGgopabarhaNam |
svayaM vizramayaty AryaM pAda-saMvAhanAdibhiH ||

Sometimes, when Balarama tires from playing, he lies down using the lap of a cowherd boy as a pillow while Krishna personally massages his feet and so on to relieve his fatigue. (ZrImad-BhAgavatam 10.15.14)

kvacit pallava-talpeSu niyuddha-zrama-karSitaH |
vRkSa-mUlAzrayaH zete gopotsaGgopabarhaNaH ||

Sometimes, when Krishna is exhausted from fighting, he lies on a bed of flower blossoms at the base of a tree with his head on the lap of a cowherd boy. (ZrImad-BhAgavatam 10.15.16)

pAda-saMvAhanaM cakruH kecit tasya mahAtmanaH |
apare hata-pApmAno vyajanaiH samavIjayan ||

Some of those sinless boys massaged the great soul’s feet while others cooled him with a fan. (ZrImad-BhAgavatam 10.15.17)

iti svakAnta-keliM sA zRNvantI vara-varNinI |
moha-jADyAdi-sampannA premNAnya-cchrotum unmanAH ||

Thus hearing of her lover’s pastimes, beautiful Sri Radha, filled with love and longing to hear more, fell into a swoon and became motionless.

The beautiful Vrindavan forest (Updated 2-11)

2009-01-31T23:22:00.000-08:00

vanaM kusumitaM zrIman nadac-citra-mRga-dvijam |
gAyan-mayUra-bhramaraM kUjat-kokila-sArasam ||

The beautiful forest was filled with flowers in bloom and it resounded with the calls of animals and birds. The peacocks and bees were singing and the cranes and cuckoos cooing. (ZrImad-BhAgavatam 10.18.7)

krIDiSyamANas tat kRSNo bhagavAn bala-saMyutaH |
veNuM viraNayan gopair godhanaiH samvRto’vizat ||

Wanting to have some fun, Bhagavan Sri Krishna entered the forest playing his flute, accompanied by Balarama, the cowherd boys and the cows. (ZrImad-BhAgavatam 10.18.8)

tan-maJju-ghoSAli-mRga-dvijAkulaM mahan-manaH-prakhya-payaH-sarasvatA |
vAtena juSTaM zatapatra-gandhinA nirIkSya rantuM bhagavAn mano dadhe ||

Seeing that the forest was filled with sweet-sounding birds, bees and animals, and perfumed by a lotus-scented breeze wafting from a lake with water as clear as a great one’s mind, Sri Krishna decided to sport there. (ZrImad-BhAgavatam 10.15.3)

sa tatra tatrAruNa-pallava-zriyA phala-prasUnorubhareNa pAdayoH |
spRzac-chikhAn vIkSya vanaspatIn mudA smayann ivAhAgrajam AdipUruSaH ||
aho amI deva-varAmarArcitaM pAdAmbujaM te sumanaH-phalArhaNam |
namanty upAdAya zikhAbhir Atmanas tamo’pahatyai taru-janma yat-kRtam ||

Noticing that everywhere trees laden with fruits and flowers and beautiful reddish buds were bent low to touch Balarama’s feet with the tips of their branches, Sri Krishna, the original person, smiled with delight and said to him, “O best of the gods! To remove the ignorance that caused their birth as trees, they are bowing down with their boughs to offer fruits and flowers at your lotus feet, which are worshipped by the gods.” (ZrImad-BhAgavatam 10.15.4-5)

ete’linas tava yazo’khila-loka-tIrthaM
gAyanta AdipuruSAnupadaM bhajante |
prAyo amI muni-gaNA bhavadIya-mukhyA
gUDhaM vane’pi na jahaty anaghAtma daivam ||

“O Primeval One! These bees worship you at every step, singing of your glories, which purify the whole world. O Sinless One, perhaps they are great sages, your dearest devotees, who, though hidden in the forest, never abandon their Lord.” (ZrImad-BhAgavatam 10.15.6)

nRtyanty amI zikhina IDya mudA hariNyaH
kurvanti gopya iva te priyam IkSaNena |
sUktaiz ca kokila-gaNA gRham AgatAya
dhanyA vanaukasa iyAn hi satAM nisargaH ||

“O Praiseworthy One! These forest dwellers are so fortunate that you’ve come to their home. The peacocks are dancing in joy and the doe, as though gopis, gaze at you with loving eyes, while the cuckoos welcome you with sweet songs, for such is the nature of the righteous.” (ZrImad-BhAgavatam 10.15.7)

dhanyeyam adya dharaNI tRNa-vIrudhas tvat-
pAda-spRzo druma-latAH karajAbhimRSTAH |
nadyo’drayaH khaga-mRgAH sadayAvalokair
gopyo’ntareNa bhujayor api yat-spRhA zrIH ||

“Today the earth is blessed. The grass and shrubs are being touched by your lotus feet, and the trees and creepers by your fingernails. The rivers, mountains, birds and animals receive your merciful glances, and the gopis are embraced by your arms, a boon for which even Sri Lakshmi yearns.” (ZrImad-BhAgavatam 10.15.8)

The girl continues...(Updated 1-31)

2009-01-24T22:07:00.000-08:00

saubhAgyaM sA sakhInAM hi niHzaGkAliGganAdikam |
smRtvA vaktuM guNAMs teSAM tAn dAsAMz cAbhyavandata ||

Remembering how fortunate Krishna's friends were to be able to embrace him and so on without hesitation, the girl began to praise them along with Krishna's servants by describing their good qualities.

gaNDAntaH-sphurad-eka-kuNDalam ali-cchannAvataMsotpalaM
kastUrI-kRta-citrakaM pRthu-hRdi bhrAjiSNu-guJjA-srajam |
taM vIraM zarad-ambuda-dyuti-bharaM saMvIta-kAlAmbaraM
gambhIra-svanitaM pralamba-bhujam-Alambe pralamba-dviSam ||

"I take refuge in the great hero Sri Balarama, the enemy of Pralamba. From one ear, a glittering earring dangles against his cheek while a bee-covered blue lotus blossom hangs from the other. He wears tilaka painted with musk, and a splendid gunja necklace rests upon his broad chest. His complexion is white like an autumnal cloud; he is dressed in dark blue cloth. His voice is deep and his arms are long." (Bhakti-RasAmRta-SindhuH 3.3.28)

pATala-paTa-lasad-aGgo lakuTa-karaH zekharI zikhaNDena |
dyuti-maNDalIm ali-nibhAM bhAti dadhan maNDalIbhadraH ||

"Mandalibhadra looks very handsome dressed in a lustrous pale red cloth and holding a club in his hand. His complexion is like that of a black bee, and a peacock feather adorns his hair." (Bhakti-RasAmRta-SindhuH 3.3.26)

vAsaH piGgaM bibhrataM zRGga-pANiM
baddha-spardhaM sauhRdAn mAdhavena |
tAmroSNISaM zyAma-dhAmAbhirAM
zrIdAmAnaM dAma-bhAjaM bhajAmi ||

"I adore Sridama, who has an enchanting dark complexion, wears yellow clothing, a flower garland and a copper-colored turban. He carries an animal horn in his hand and has a friendly rivalry with Madhava." (Bhakti-RasAmRta-SindhuH 3.3.41)

tanu-ruci-vijita-hiraNyaM hari-dayitaM hAriNaM harid-vasanam |
subalaM kuvalaya-nayanaM naya-nandita-bAndhavaM vande ||

"I praise Subala, whose complexion is more beautiful than gold. He is very dear to Hari, wears greenish clothing and a necklace of pearls, and has eyes like blue lotuses. His behavior brings great delight to his beloved friend Krishna." (Bhakti-RasAmRta-SindhuH 3.3.46)

aruNAmbaram uccalekSaNaM madhu-puSpAvalibhiH prasAdhitam |
hari-nIla-ruciM hari-priyaM maNi-hArojjvalam ujjvalaM bhaje ||

"I cherish Ujjvala, who is dressed in reddish cloth, has restless eyes and is adorned with fragrant flowers. He has a dark greenish-blue complexion, is very dear to Hari and wears a radiant jeweled necklace." (Bhakti-RasAmRta-SindhuH 3.3.48)

ramya-piGga-paTam aGga-rociSA kharvitoru-zataparvikA-rucam |
suSThu goSTha-yuvarAja-sevinaM rakta-kaNTham anuyAmi raktakam ||

"I follow Raktaka, who wears a beautiful yellow garment and whose bodily luster is more radiant than dark green durva grass. He serves well the young prince of Vraja and has a very sweet voice." (Bhakti-RasAmRta-SindhuH 3.2.46)

maNimaya-vara-maNDanojjvalAGgAn puraTa-javA-madhuliT-paTIra-bhAsaH |
nija-vapur-anurUpa-divya-vastrAn vrajapati-nandana-kiGkarAn namAmi ||

“I bow to the servants of the son of the king of Vraja, whose luminous bodies are adorned with fine jewels and beautiful clothing that match their complexions of gold, saffron, bumblebee and sandalwood.” (Bhakti-RasAmRta-SindhuH 3.2.43)

Vrinda sends a girl to relate Krishna’s pastimes to Sri Radha. (Updated 1-21)

2009-01-10T23:12:00.000-08:00

vRndayA prahitA kAcid AsasAdAtisatvarA |
vRndAvanezvarIM natvA jagAda krIDitaM hareH ||

At that time, a girl sent by Vrinda arrived and, after offering her respects to Vrindavanesvari, quickly began to give an account of Hari's pastimes.

veNuM vAma-kareNa dakSiNa-kareNAndolayan kandukaM
saindUraM na vidUrayan vadanato rAgaM vasantAbhidham |
udgIte subalAdibhiH priya-sakhaiH zrI-mUrdha-nirdhUnane-
nAsvAdaM prathayan madAlasa-lasad-ghUrNAyamAnekSaNaH ||

"Holding a flute in his left hand, Krishna tossed a red wooden ball up and down with his right. With Subala and his other friends, he happily sang the vasanta-raga while moving his head from side to side and languidly rolling his sparkling lotus eyes." (Ananda-vRndAvana-campUH 14.72)

pArzva-dvaye priya-sakha-dvaya-dIyamAnaM
tAmbUlikA-dala-puTaM puraTa-prakAzi |
snigdhena zoNa-radana-cchadana-dvayena
lIlA-kramAd ubhayataH kutukena gRhNan ||

"A friend stood on each side and offered him gold-colored tambula, which he eagerly accepted from both with his tender, reddish lips." (Ananda-vRndAvana-campUH 14.73)

venuM vAme kara-kisalaye dakSiNe cAru-yaSTiM
kakSe vetraM dala-viracitaM zRGgam atyadbhutaM ca |
barhottaMsaM cikura-nikare valgu-kaNThopakaNThe
guJjA-hAraM kuvalaya-yugaM karNayoz cAru bibhrat ||

"In his left hand, he held a flute, while in his right, a beautiful staff. He had placed a cane rod and a wonderful leaf-engraved animal horn into his belt, and a peacock-feather ornament upon his tuft of hair. Around his charming throat he wore a gunja necklace, and delightful blue water-lilies upon his ears." (Ananda-vRndAvana-campUH 7.37)

sad-ratnAlaGkaraNa-nikareSv AdadhAno'vahelAM
vanyAkalpe viracita-rucir vatsa-pAlAnukRtyA |
dhAvann agre vraja-zizu-gaNasyollasad vaijayantI-
mAlaH zrI-raJjita-lasad uro-bhittir AbhAti kRSNaH ||

"Shunning fine jewelry, Krishna enjoyed being adorned like the other cowherd boys, with ornaments made from things of the forest. As he ran along in front of the boys of Vraja, the vaijayanti garland and srivatsa shone beautifully upon his chest." (Ananda-vRndAvana-campUH 7.38)

aMse cAru-vihaGgikAgra-vilasac-chikya-stha-bhANDaudanA
kakSe veNu-viSANa-patra-muralI-zRGgANi yaSTiH kare |
guJjottaMsa-mayUra-piccha-racanA maulau gale gauJjiko
hAraH zroNi-taTe dhaTIti madhuro vezaH zizUnAM babhau ||

"The boys were dressed and ornamented very attractively, with exquisite pots of porridge hanging from the ends of poles upon their shoulders, flutes and animal horns in their belts, staffs in their hands, gunja-berry chaplets and peacock feathers in their hair, gunja necklaces on their throats and loincloths around their hips." (Ananda-vRndAvana-campUH 7.39)

keyUre valayAni kiGkiNi-ghaTA hArAvalI kuNDale
maJjIrau maNi-tunda-bandha-latikA yady apy amISAM babhuH |
nAsIt tatra tathApi mAtR-racitAkalpeSu teSAM grahaH
kAmaM vatsaka-rakSaNocita-vanAkalpe yathA lAlasaH ||

"Even though they had beautiful ornaments such as armlets, bracelets, waist-bells, necklaces, earrings, ankle-bells and jeweled waistbands that had been made by their mothers, still, while tending the calves, they chose to decorate themselves with things from the forest." (Ananda-vRndAvana-campUH 7.40)

Jatila entrusts Radha to Lalita and Kundalata. (Updated 1-10)

2008-12-31T23:36:00.000-08:00

atyArUDhaM dinaM vatse santi gomaya-rAzayaH |
yuvayor nyasta-bhArA syAM nizcintotpalikA-kRtau ||

"Girls! It's getting late in the day and we have plenty of cow-dung. I'm placing the burden of caring for Radha on you two so I can make patties without concern." (Govinda-LIlAmRtam 5.71)

tAm Ucatus te hRdi sampraharSite
nizcintam Arye kriyatAM kriyA nijA |
AvAm avAvaH satataM bhavad vadhUM
tArAm ivAkSNaH saha pakSma-locake ||

With great delight the girls replied, "O noble one, go ahead and finish your work. Don't worry about anything. We two always protect your daughter-in-law like eyelashes and collyrium protect the pupil of the eye." (Govinda-LIlAmRtam 5.72)

tAH pronmattA api jaTilAyAH pItvAjJA-vAG-madhu-madhurAGgyaH |
Anandotphullita-tanu-cittA dhairyaM dhRtvA gRham anujagmuH ||

Much intoxicated from drinking Jatila's honey-like words, those charming girls, delighted in body and mind, steadied themselves and proceeded home. (Govinda-LIlAmRtam 5.73)

Agatya khaTTopari sanniviSTAM zrI-rAdhikAM kSAlita-mArjitAGghrim |
dAsyo mudA paryacaran nijezAM pAdAbja-samvAhana-vIjanAdyaiH ||

After arriving at Sri Radha's home, they sat together upon a couch, where her maidservants joyfully served her by washing, drying and massaging her lotus feet, fanning her and so on. (Govinda-LIlAmRtam 5.74)

mallI-raGgaNa-karNikAra-bakulAmoghA-latA-saptalA-
jAtI-campaka-nAgakezara-lavaGgAbjAdi-puSpoccayam |
zrI-vRndA-prahitaM vanAd ali-kulAspRSTaM darojjRmbhitaM
svezvaryAH purato nyadhAd vana-sakhI zrI-narmadA mAlikI ||

Then, one of Srimati's forest sakhis, a garland-maker named Narmada, arrived with flowers sent from the forest by Vrinda and placed them before Sri Radha. She brought malli (jasmine), rangana, yellow karnikara, bakula, trumpet flowers, madhavi creepers, saptala and jati (other types of jasmine), campaka (magnolia), nagakesara, lavanga (clove), lotuses and so on, all touched gently by the bees and slightly bloomed. (Govinda-LIlAmRtam 5.75)

kRSNAGga-kAmAlaya-vaijayantikAM
tair vaijayantIM viracayya sA vyadhAt |
rAdhA sva-naipuNya-guNAdi-sUcikAM
karpUra-kRSNAguru-sattva-bhAvitAm ||

After perfuming the flowers with camphor and sandalwood, Sri Radha very artistically strung them into a multicolored vaijayanti garland, the victory flag of Sri Krishna's body, the abode of Cupid. (Govinda-LIlAmRtam 5.76)

elendu-jAtiphala-khAdirAnvitAH sva-pANi-hRt-saurabha-rAga-bhAvitAH |
kRSNAkSi-cittAnana-candra-raJjikAH sA nAgavallI-dala-vITikA vyadhAt ||

Then, with cardamom, camphor, nutmeg, catechu and betel leaves scented by the fragrance of her own hands and the love in her heart, Radha prepared tambula that would bring pleasure to Krishna's eyes and mind, and a smile to his moonlike face. (Govinda-LIlAmRtam 5.77)

mAlAm etAM tulasi haraye vITikAz copahRtya
jJAtvA vRndA-subala-mukhataH keli-saGketa-kuJjam |
AgacchAzu tvam iti lalitA-preritAdAya tAM tAH
kastUryAli-sahita-tulasI kRSNa-pArzvaM pratasthe ||

“Tulasi! After you take this garland and tambula to Krishna, find out from Vrinda and Subala where the meeting place will be and then quickly return.” Thus dispatched by Lalita, Tulasi and her friend Kasturi proceeded with the garland and tambula to the place where Krishna was. (Govinda-LIlAmRtam 5.78)

zrI-rAdhikApy atha sakhI-sahitAtidakSA
zrI-kRSNacandra-sakalendriya-tarpaNAni |
karpUrakely-amRtakeli-mukhAni kAmaM
kartuM samArabhata sAdbhuta-laDDukAni ||

Then, Sri Radhika and her sakhis, with great expertise and pleasure, began to make karpurakeli, amrtakeli and other wonderful sweets that would satisfy all of Sri Krishnacandra's senses. (Govinda-LIlAmRtam 5.79)

yad api nija-sakhI sAnveSaNAyAsya yAtA
svayam api ca nimagnA kRSNa-sambandhi-kRtye |
tad api hari-mukhendor darzanotkAtha mene
truTim api yuga-lakSaM vyagra-rAdhA-cakorI ||

Even though Radha's own sakhi had gone to look for Krishna and she herself was busily engaged in actions related to him, like a cakori,* she still longed to see his moonlike face. She was so distracted that a moment seemed like millions of years. (Govinda-LIlAmRtam 5.78)

*A kind of bird said to feed on moonbeams

Sri Radha arrives in Yavat. (Updated 12-27)

2008-12-09T23:23:00.000-08:00

kundavally atha tAM rAdhAM svayaM vyagrApy acetanAm |
AdAyAyAd vrajaM yatnAd vicittais tat-sakhI-janaiH ||

Though unsteady herself, Kundavalli now took the lifeless Sri Radha and with great effort entered Vraja along with her helpless sakhis. (Govinda-LIlAmRtam 5.58)

yadyapy asmin nyasta-cittA vraja-sthA A-tad-darzaM jJapti-zUnyAs tathApi |
tat-tat-karmaNy Acaranti sma yadvaj jIvanmuktA deha-saMskAratas te ||

Although the Vrajavasis, with minds fixed on Krishna, remained insensible until they could see him again, still, because their bodies were accustomed to do so, they continued to perform their respective duties like jivanmuktas, persons liberated while still incarnate. (Govinda-LIlAmRtam 5.59)

nirmANotkAM svapathi jaTilAM go-zakRt-piNDikAnAM
vadhvA vartmany atha dhRta-dRzaM vyAkulAM kundavallI |
dRSTvAvAdIj jaDima-kalitAM rAdhikAM cetayantI
kRSNAbhyarNaM naya-nipuNa-dhIs tUrNam enAM ninISuH ||
namAmy Arye snuSeyaM te kalyANI nIyatAM puraH |
chAyApy asyA na kRSNasya dRSTi-gocaratAM gatA ||

Eager to quickly lead Radhika to Krishna, Kundavalli roused her from her stupor. Seeing Jatila anxiously watching the path for her daughter-in-law to arrive so they could make balls of cow-dung, she cleverly said to her, “O honorable one, my respects to you. I have brought your son’s virtuous wife. Krishna has not been allowed to see even her shadow!” (Govinda-LIlAmRtam 5.60-61)

sAbdhi-dvIpA bhavati pRthivI yasya naikasya mUlyaM
tAdRg-divyAmita-maNi-mayaM pazya zacyApy alabhyam |
sarvAGgInaM vasana-sahitaM bhUSaNaM dattam asyai
goSThezvaryA mudita-manasA pAka-naipuNyato’syAH ||

“Look! Pleased by Srimati’s skill in cooking, Vrajesvari has given her clothing and ornaments bedecked with jewels more valuable than even the earth, with her islands and seas, possesses. Even Saci, the wife of Indra, is unable to obtain such divine ornaments.” (Govinda-LIlAmRtam 5.62)

dharmArtha-lAbhAn muditA snuSAyAs tayaiva kAryAntaram uccikIrSuH |
svAbhISTa-sampAdana-labdha-varNAM matvAvadat tAM jaTilA stuvantI ||

Ecstatic from having acquired religious merit and wealth because of her daughter-in-law, Jatila began to praise Kundavalli, thinking that she may be able to fulfill some other desires for her. (Govinda-LIlAmRtam 5.63)

ehy ehi vatse! kuzalaM bhavatyAs
tvac-chIla-nirmaJcanam Azu yAmi |
snigdhAsi yat tvaM mayi sa-snuSAyAM
mad-AziSA tat suta-vaskarA syAH ||

“O child! Come, come! How are you? I respect you greatly for your good character. Because of your affection for my daughter-in-law and me, I bless you to become the mother of seven children.” (Govinda-LIlAmRtam 5.64)

svayaM sAdhvI pragalbhA tvam anyAsAM dharma-pAlane |
AtmanIva pratItir me tvayi tvAM prArthaye tataH ||

“Being a virtuous girl yourself, you are also resolute in protecting the morality of the other girls. I trust you as I do myself; therefore, I have one request to make.” (Govinda-LIlAmRtam 5.65)

dharme patnyA pAlite tat patiH syAt
gomAn putrI vittavAMz cAyur ADhyaH |
ity AhAsmAn paurNamAsI smRti-jJA
seyaM tat tvayy arpitA dharma-guptyai ||

“Paurnamasi, who knows the sacred traditions, has told us that the husband whose wife maintains dharma shall be endowed with cows, children, property and a long life. Therefore, I entrust my daughter-in-law to you for the protection of her virtue.” (Govinda-LIlAmRtam 5.66)

dharmAd arthaz ca kAmaz cety Adi satyaM satAM vacaH |
yato'syAH pAlitAd dharmAd bhUyAn artho’pi sAdhitaH ||

“The wise have declared that good fortune, enjoyment and so on arise from righteousness. This is indeed true because as the result of my daughter-in-law’s virtue being protected, we have obtained this abundant wealth.” (Govinda-LIlAmRtam 5.67)

ekaH suto me kuzalI yathAsau kule’male syAn na yathA kalaGkaH |
dharmaM tathAsyAH paripAlayantI nirvAhya sUryArcanam AnayainAm ||

"So that my only son may remain prosperous and our pure family may have no stain, please take this girl to worship the sun, guarding her virtue all the while." (Govinda-LIlAmRtam 5.68)

rAdhe! tvaM tAmra-kuNDIm aruNa-kapilikA-kSIra-dadhy-Ajyam ijyaM
sArpiSkAnnaM javAm aikSavam atha ghusRNaM patrakaM padma-mAlAm |
sArdhaM sakhyAnayety Ady upakaraNa-cayaM putri! gehAd gRhItvA
gArgyA vA kenacid vArcana-paTu-baTunA yAhi sUryArcanAya ||

“Radha, my daughter! Go with your friend Kundalata and bring from home some copper pots along with milk, ghee and yogurt from a reddish-brown cow, foods cooked in ghee, some roses, sugar, saffron, leaves, a lotus garland and other ingredients to be offered. Then, with a descendent of Gargamuni or some other young priest skilled in ritual, go perform worship of the sun god.” (Govinda-LIlAmRtam 5.69)

caNDAsi sAdhvI lalite tvayAsau
naikAkinI kvApi sakhI vidheyA |
gandho’pi yasyAM kila nanda-sUnos
tasyai dize vo’Jjalir eva kAryaH ||

"Lalita! You are a very strong-willed and virtuous girl. You and your friend Radha should never stay anywhere alone. You girls should offer obeisance in the direction from which even the scent of the son of Nanda comes."* (Govinda-LIlAmRtam 5.70)

*Meaning: “Don’t ever, under any circumstance, go there.”

Krishna sends the Vrajavasis home. (Updated 12-9)

2008-11-21T22:49:00.000-08:00

prerayann agrato dhenUr AkarSan pRSThato vrajam |
sa mitrair AvRto’raNyaM praveSTum upacakrame ||

Sending the cows in front, Krishna set out for the forest, surrounded by his friends and followed by the Vrajavasis. (Govinda-LIlAmRtam 5.44)

tiryag-grIvaM punaH prekSya savrajau sneha-karSitau |
anvAyAntau puras-tiSThann abravIt pitarau hariH ||
mAtar nAtaH param iha puro gantum arhyATavIM vo
vyAvartadhvaM tvaritam iha me prApaNIyA rasAlA |
tAtaiSAdya truTita-zikharA kanduka-kSepaNI me
gatvA ghoSaM jhaTiti sudRDhAH paJcaSAH kAraNIyAH ||

Turning his head again, Hari saw his parents and others following him, drawn by affection. Standing before them, he said, “O Mother! You don’t need to come any further into the forest, so please go back now and quickly send some rasala for me. Father! The end of my ball-bat is now broken. Please go back to Vraja and have five or six very strong ones made quickly for me.” (Govinda-LIlAmRtam 5.45-46 )

valita-grIvam UrdhvAsyaM kSudhitAs tRSitA api |
tastambhire puro gAvaH pazyAmba mad-apekSayA ||

“Look, Mother. The cows, hungry and thirsty, are standing there with necks turned and faces lifted as they wait for me.” (Govinda-LIlAmRtam 5.47)

preSayiSyAmi sadbhojyaM bhuktvA madhyAhna eva tat |
Agaccher aparAhNe tvaM tUrNam ity Aha taM prasUH ||

His mother replied, “I’ll send some nice food for you at midday. After eating it, you quickly come home in the afternoon.” (Govinda-LIlAmRtam 5.48)

so’py abravIt tAM kRta-bhojanau cet
zroSyAmi gehe muditau bhavantau |
bhokSyAmi bhojyaM prahitaM tadA te
gRhaM sameSyAmi na cAnyathAmba ||

Krishna said, “Mother, when I hear that you’re happily situated at home and have finished your own meal, then I’ll eat the foods you’ve sent and come home. Otherwise, I won’t.” (Govinda-LIlAmRtam 5.49)

kRtAvanaH kAya-mano-vacobhiH saMsikta-dehaH stana-dRk-payobhiH |
sa cumbitAliGgita AkulAbhyAM muhur muhur dRSTa-mukhaH pitRbhyAm ||

After invoking protection for him with their bodies, minds and words, Krishna’s anxious parents bathed him with breast milk and tears, repeatedly kissed him, embraced him and gazed at his lotus face. (Govinda-LIlAmRtam 5.50)

udyad-viyogoSNa-ravi-pratApitaiH
siktair nija-prekSaNa-vIci-zIkaraiH |
kaTAkSa-dhArA-nala-nAlikA-cayair
nipIta-lAvaNya-rasaH priyA-gaNaiH ||

Burned by the rising heat of the sun of separation but sprinkled with the ocean spray of seeing him, Krishna’s girlfriends began to drink in his beauty through the straws of their sidelong glances. (Govinda-LIlAmRtam 5.51)

vraja-tyAgAraNya-yAnotpannAbhyAM nandanandanaH |
vaimanasyonmanasyAbhyAM vyagro’sau prAvizad vanam ||

Sad to leave Vraja but excited to get on with his journey, Nandanandana eagerly entered the forest. (Govinda-LIlAmRtam 5.52)

vrajasya kRSNe nihitekSaNasyAkhilendriyANAM nayanatvam AsIt |
tasmin vanenAntarite kSaNena teSAM samantAt suvilInatAbhUt ||

All of the Vrajavasis’ senses had become like eyes fixed upon Sri Krishna, but when he disappeared within the forest, those senses immediately became completely inactive. (Govinda-LIlAmRtam 5.53)

caratvataH sthAvarataiva dhanyA vanaM prayAty eSa vihAya yan naH |
itIva khinnAH sphuTam Adadhus tAM stambhasya dambhAd vrajavAsinas te ||

“Immobility is certainly a better state than mobility because Krishna has left us, the moving, to enter the unmoving forest.” Saying this, the clearly depressed Vrajavasis became as motionless as pillars. (Govinda-LIlAmRtam 5.54)

harez cillI-cillI-gilita-mati-mIlac-chapharikA
mukhAmbhojAn mlAnAc calita-cala-dRSTi-bhramarikAH |
viyogodyat-paGkAvali-patita-haMsA na vibabhUs
tad-AbhIrI-nadyo vana-zuci-hRte jIvana-dhane ||

When the treasure of their lives left for the forest, the gopis dried up like rivers in the summer. The bird of Krishna’s eyebrows swallowed the fish of their intelligence, the bee-like restless glances flew from their withered lotus faces, and they lost all luster like swans fallen into the mud of separation. (Govinda-LIlAmRtam 5.55)

abhyAsato’tha vrajavAsinas te vimohitau tau vrajapau gRhItvA |
kRSNAnugAmi-svamano-vihInair dehaiH paraM geham ayur nirIhAH ||

Then, even though the Vrajavasis were practically unable to move, their minds having gone with Krishna, with their bodies they as usual took his bewildered parents and went home. (Govinda-LIlAmRtam 5.56)

svAM svAM sakhyo’pi yUthezAM yatnAd AdAya mUrcchitAm |
ninyur gRhaM yantra-caJcat-pratimAH pratimAm iva ||

Like wooden puppets leading other wooden puppets, the sakhis laboriously brought each of their swooning group leaders home. (Govinda-LIlAmRtam 5.57)

Messages (Updated 11-19)

2008-11-13T22:48:00.001-08:00

yathA pitRbhyAM sa tathA balAmbayA-
py ambA-kilimbAdy-upamAtR-yuktayA |
gopaiz ca gopI-nivahaiz ca lAlito
yathA haris taiH sa balo’py abhUt tathA ||

Just as Hari was caressed by Nanda, Yasoda, Rohini, his relatives Amba, Kilimba and others, as well as by the gopas and gopis, Baladeva was also caressed by them all. (Govinda-LIlAmRtam 5.37)

vrajAGganAnAM tRSitAkSi-cAtakAn siJcan kaTAkSAmRta-vRSTi-dhArayA |
nyavedayat kAnana-yAnam Atmanas tAbhiH svadRSTyaiva sa cAnumoditaH ||

Then, with a glance he showered the thirsty cataka bird eyes of the Vraja girls with a stream of nectar, informing them of his journey to the forest. When they replied with eye gestures of their own, Krishna was delighted. (Govinda-LIlAmRtam 5.38)

tAsAM mano-dIna-kuraGga-saMghAn
vilokya lolAn ruci-pallavAn svAn |
ninye sphuTaM cArayituM svasaGge
sandAnya dRk-zRGkhalayA svayAsau ||

Seeing the shy deer of their minds to be restless, he bound them with the fetters of his eyes and led them to graze upon the fresh leaves of his beauty. (Govinda-LIlAmRtam 5.39)

dvitrAH kSepyAH sumukhi ghaTikAz cakSuSI mudrayitvA
mA gAH khedaM sapadi bhavitA saGgamo nau vanAnte |
AgantavyaM mayi karuNayA chadmanAzu svakuNDaM
kRSNaz cakre sphuTam anunayaM rAdhikAyAM dRzettham ||

With a glance, Sri Krishna sent this clear request to Sri Radhika: “O Lovely One! Rest your eyes for two or three hours. Don’t grieve; we shall meet in the forest very soon. By some ruse, please come quickly to your lake.” (Govinda-LIlAmRtam 5.40)

yayAce rAdhikAm AjJAM sa dRzA dainya-pUrNayA |
kAtaryaM vamatAbhUt tat kaTAkSeNAnumoditaH ||

When Sri Krishna, with eyes full of humility, asked for Sri Radhika’s consent, she was pleased and sent a timid glance in return. (Govinda-LIlAmRtam 5.41)

madhye nabhaH sammilane’py alUnair javAt praviSTair hRdaye mithas tau |
kaTAkSa-bANair api modam Aptau premNo vicitrA hi gatir durUhA ||

Though their arrow-like glances met in midair, they remained unbroken and quickly pierced each other’s heart, bringing them both great joy. The ways of love are wonderful and difficult to understand! (Govinda-LIlAmRtam 5.42)

rAdhA-mano-mInam ayaM svasaGge svakAnti-jAlena nibadhya ninye |
rurodha tac-citta-marAlam utkaM sApi svadRk-kUNana-paJjarAntaH ||

With the net of his own beauty, Sri Krishna caught the fish of Radha’s mind and took it away. Sri Radha captured the eager swan of Krishna’s mind in the cage of her contracted eyes. (Govinda-LIlAmRtam 5.43)