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NITAAI-Veda.nyf > All Scriptures By Acharyas > Krishnadasa Kaviraja Goswami > Shuka-sari-stava > Chapter Two

Chapter Two

 

 

Text 1

 

 

shri-radhika-preritayatha vrindaya

     samalalitah svasthyam upagatah shukah

dishtash ca krishnasya gunanuvarnane

     sa-sharikah praha sabham sa nandayan

 

     shri-radhika—by Shrimati Radharani; preritaya—asked; atha—then; vrindaya—by Vrinda-devi; samlalitah—stroked; svasthyam—happiness; upagatah—attained; shukah—the parrot; distah—instructed; ca—also; krishnasya—of Lord Krishna; guna—of the transcendental qualities; anuvarnane—in the matter of describing; sa—along with; sharikah—the female parrot; praha—spoke; sabham—the assembled gopis; sah—he; nandayan—delighting.

 

 

     Then the two parrots, stroked by Vrinda-devi on Shri Radhika's request, now calm and happy, and now ordered to glorify Krishna's transcendental qualities, spoke, delighting the assembly.

 

 

Text 2

 

 

kavibhir anavagahyam tam mahadbhir varako

     'py aham ajita-gunabdhim jihvaya ledhum ihe

yad api phalam abhedyam langaliyam su-pakvam

     sprishati tad api cancva tan muhur lubdha-kirah

 

     kavibhih—by poets and philosophers; anavagahyam—unfathomable; tam—that mahadbhih—by the great; varakah—insignificant; api—although; aham—I am; ajita—unlimited; guna—of transcendental qualities; abdhim—the ocean; jihvaya—with my tongue; ledhum—to drink; ihe—I am trying; yat api—although; phalam—fruit; abhedyam—unbreakable; langaliyam—of the coconut tree; su-pakvam—perfectly ripe; sprishati—touches; tat api—nevertheless; cancva—with his beak; tat—that; muhuh-—constantly; lubdha—greedy; kirah—parrot.

 

    

     Insignificant I try with my tongue to lick up the limitless ocean of the unconquerable Lord's qualities, which even the great souls cannot fathom. Again and again this greedy parrot strikes an unbreakable ripe coconut with its beak.

 

 

Text 3

 

 

ihaninishami karena bhaskaram

     murdhna bibhitsami sumeru-parvatam

dorbhyam titirshami maharnavam yato

     gunan vivakshami harer apatrapah

 

     iha—in this matter; aninishami—I desire to fetch; karena—in my hand; bhaskaram—the sun; murdhna—with my head; bibhitsami—I desire to break; sumeru-parvatam—Mount Sumeru; dorbhyam—with my arms; titirsami—I desire to cross; maha—the great; arnavam—ocean; yatah—because; gunan—the transcendental qualities; vivakshami—I desire to describe; hareh—of Lord Hari; apatrapah—shameless.

 

 

     This shameless person aspires to describe Lord Hari's transcendental qualities. It is as if I wished to swim across the great ocean by the strength of my own arms. It is as if I wished to smash apart Mount Sumeru by striking it with my head. It is as if I wished to carry the sun in my hand.

 

 

Text 4

 

 

ya ya jata hari-guna-lava-sparsha-puta rasajna

     sa sa jatu sprishati nitaram kvapi vartam tad-anyam

makandiya-prathama-mukulasvada-pushtanya-pushta-

     shreni ya sa rasayati katham kudmalam paicu-mardam

 

     ya ya—whatever; jata—born; hari—of Lord Hari; guna—of the transcendental qualities; lava—of a drop; sparsha—by the touch; puta—purified; rasajna—tongue; sa sa—that; jatu—ever; sprishati—touches; nitaram—certainly; kvapi—at all; vartam—topics; tat—than those; anyam—other; makandiya—of the mango tree; prathama—first; mukula—fruits; asvada—by the taste; pushta—nourished; anya—another; pushta—nourished; shreni—series; ya—that; sa—that tongue; rasayati—relishes; katham—how is it possible?; kudmalam—the ripe; paicu-mardam—bitter nimba fruit.

 

 

     Any tongue purified by tasting a single nectarean drop of Lord Hari's transcendental qualities can never again taste anything else. How can a tongue that tastes the first sweet mango fruits ever try to taste the sharply bitter nimba fruit?

 

 

Text 5

 

 

yad uktam gargena vraja-pati-puras te 'sya hi shishor

     gunais tais taih samyam labhata iha narayana iti

gunanam anantyam parama-shubhata gokula-vidhor

     mahattvam gambhiryadikam api ca tenaiva kathitam

 

     yat—what; uktam—was spoken; gargena—by Garga Muni; vraja—of Vraja; pati—the king; purah—in the presence; te—they; asya—of Him; hi—certainly; sisoh—the child; gunaih—with qualities; taih taih—with these; samyam—equality; labhata—attained; iha—in this matter; narayane—with Lord Narayana; iti—thus; gunanam—of qualities; anantyam—infinity; parama—supreme; subhata—auspicious beauty; mahattvam—greatness; gambhirya—depth; adikam—beginning with; api—also; ca—and; tena—by him; eva—certainly; kathitam—were related.

 

 

     Garga said to the king of Vraja: "Your boy has qualities like Lord Narayana." He said that Krishna, the moon of Gokula, has limitless transcendental qualities and is supremely handsome, glorious, profound, and filled with all virtues.

 

 

Text 6

 

 

sva-bhakte vatsalya-pranaya-vashatader guna-tater

     anantatvat sankhya danuja-jayino naiva ghatate

bahutvat palyanam anisham uru-vritteh samudayad

     ihapy ekaikasyapi hi bhavati samyan na gananam

 

     sva-bhakta—to His devotees; vatsalya—parental affection; pranaya—to the love; vasata—submissiveness; adeh—beginning with; guna—of transcendental qualities; tateh—of the series; anantavat—because of the infinity; sakhya—complete enumeration; danuja-jayinah—of Lord Krishna, the conqueror of the demons; na—not; eva—certainly; ghatate—occurs; bahutvat—because of the largeness; palyanam—of the devotees under His protection; anisham—day and night; uru—with great; vritteh—endeavor; samudayat—from the manifestation; iha—in this matter; api—also; eka-ekasya—one by one; api—even; hi—certainly; bhavati—is; samyak—complete; na—not; gananam—counting.

 

 

     Because they have no end, Lord Krishna's transcendental qualities such as His being conquered by His devotees' love, cannot be counted. Because they are so many, even though the devotees earnestly try, day and night, to count them one by one, it is not possible to count them all.

 

 

Text 7

 

 

rupam bhushana-bhushanam nava-vayah kaishora-madhya-sthitam

     viryam kandukitadri shilam amalam lila jagan-mohini

audaryam sva-samarpanavadhi daya yasyakhila-plavika

     kirtir vishva-vishodhini katham asau krishno 'stu varnyah kshitau

 

     rupam—beauty; bhushana—of ornaments; bhushanam—the ornament; nava-vayah—youthful age; kaishora-madhya—in the full bloom of youth; sthitam—situated; viryam—prowess; kandukita—became like a toy ball; adri—a great mountain; shila—character; amalam—spotless; lila—pastimes; jagat—the universe; mohini—enchanting; audaryam—generosity; sva—Himself; samarpana—giving; avadhi—up to; daya—mercy; yasya—of whom; akhila—the entire world; plavika—inundating; kirtih—fame; vishva—the universe; visodhini—purifying; katham—how is it possible?; asau—He; krishnah—Lord Krishna; astu—may be; varnyah—described; kshitau—on this earth.

 

 

     His handsomeness is the ornament of ornaments. His age is the prime of youth. His strength turns mountains into toy balls. His character is spotless. His pastimes enchant the world. His generosity is willing to give even Himself as a gift. His mercy floods the world. His fame purifies the world. How can Lord Krishna be described in this world?

 

 

Text 8

 

 

tat kaishoram sa ca guna-cayah sa ca gopanganalih

     sa vesha-shrih sa ca madhurima sa ca kandarpa-lila

sa vaidagdhi sa ca shuci-rasah sa ca capalya-lakshmir

     angi-karad ajani saphala shrila-gopendra-sunoh

 

     tat—that; kaishoram—youthfulness; sah—that; ca—also; guna—of virtes; cayah—a multitude; sa—that; ca—also; gopa-angana—of gopis; alih—a host; sa—that; vesa-shrih—beauty; sah—that; ca—also; madhurima—sweetness; sa—that; ca—also; kandarpa—amorous; lila—pastimes; sa—that; vaidagdhi—experties; sah—that; ca—also; suci-rasah—purity; sa—that; ca—also; capalya—restlessness; lakshmih—opulence; angi-karat—because of being accepted; ajani—have become; sa-phala—fruitful; shrila-gopa-indra-sunoh—by Lord Krishna, the son of the king of the cowherds.

 

 

     Youthfulness, the gopis, handsomeness, sweetness, amorous pastimes, intelligence, purity, charming restlessness, and a host of transcendental virtues all attained supreme success because they were accepted by Lord Krishna, the prince of gopas.

 

 

Text 9

 

 

shri-krishnasyakhilangan mrigamada-rasa-samlipta-nilotpalanam

     kaksha-bhru-shroni-keshad aguru-rasa-lasat-parijatotpalanam

shri-nasa-nabhi-vaktrat kara-pada-nayanac cendu-liptambujanam

     sat-saurabhyamritormih prasarati jagad aplavayanti samantat

 

     shri-krishnasya—of Lord Krishna; akhila—all; angat—from the limbs; mrigamada-rasa—with musk; samlipta—anointed; nila—blue; utpalanam—lotus flowers; kaksha—under His arms; bhru—of His eyebrows; sroni—of the middle part of His body; keshat—from the hairs; aguru-rasa—with aguru; lasat—splendid; parijata-utpalanam—of parijata flowers; shri-nasa—from His nose; nabhi—navel; vaktrat—face; kara—hands; pada—feet; nayanat—and eyes; ca—also; indu—with camphor; lipta—anointed; ambujanam—of lotus flowers; sat—transcendental; saurabhya—of aroma; amrita—of nectar; urmih—with waves; prasarati—flows; jagat—the universe; aplavayant—inundating; samantat—in all directions.

 

 

     Fragrant nectar waves of the musk-anointed blue lotus flower frgrance coming from all of Shri Krishna's limbs, the aguru-scented parijata flower fragrance from His eyebrows, armpits and waist, and the camphor-anointed lotus flower fragrance from His nose, navel, face, hands, feet, and eyes, now flood the world in all directions.

 

 

Text 10

 

 

guna hi gopi-tati-harino harer

     gopi-tatih prema-pariplutasaya

prema harer indriya-citta-harako

     harish ca tasya vashatam upagatah

 

     gunah—the qualities; hi—certainly; gopi-tati—the gopis; harinah—enchants; hareh—of Lord Hari; gopi-tatih—the gopis; prema—with pure love of Krishna; paripluta—drowned; asaya—with the aspiration; prema—pure love; hareh—of Lord Hari; indriya—the senses; citta—and mind; harakah—enchants; harih—Lord Hari; ca—also; tasyah—of the gopis; vasatam—the state of being submissive; upagatah—has attained.

 

 

     Lord Hari's transcendental qualities enchant the gopis' hearts. The gopis become plunged in an ocean of love for Him. Their love charms Lord Hari's mind and senses. Lord Hari is conquered by them.

 

 

Text 11

 

 

vamshi-svanair gopa-vadhu-ganahritir

     gopi-hrite rasa-maha-mahotsavah

rasotsavad vanchita-purtir ishitus

     tat-purtito 'bhut sukha-sambhritam jagat

 

     vamshi—of the flute; svanaih—by the sounds; gopa—vadhu—of gopis; gana—the multitude; ahritih—attraction; gopi—of the gopis; hriteh—from the attraction; rasa—of the rasa dance; maha-maha-utsavah—the great festival; rasa—of the rasa dance; utsavat—from the festival; vanchita—of desires; purtih—fulfillment; isituh—of the Supreme Personality of Godhead; tat—of them; purtitah—from the fulfiment; abhuta—became; sukha—of happiness; sambhritam—full; jagat—the universe.

 

 

     The gopis were enchanted by the sounds of Krishna's flute. Because the gopis were enchanted the great great rasa-dance festival was performed. Because rasa-dance festival was performed the Lord's desires were fulfilled. Because the Lord's desires were fulfilled, the universe became full of joy.

 

 

Text 12

 

 

babhau vrajeshorasi ya murarir

     nilotpalali-dala-malikeva

tanau mamus tatra katham gunas te

     sahasra-vaktrena sadapy aganyah

 

     babhau—is manifested; vraja—of Vraja; isa—of the king; urasi—on the chest; mura-arih—Lord Krishna, the enemy of Mura; nila—blue; utpala—of lotus flowers; ali—of the multitude; dala—of petals; malika—a garland; iva—like; tanau—on the body; mamuh—limited in space; tatra—there; katham—how is it possible?; gunah—qualities; te—these; sahasra-vaktrena—by Lord Ananta, who has thousands of voices; sada—continually; api—even; aganyah—indescribable.

 

 

     Playing on the king of Vraja's chest, Krishna is like a garland of blue lotus petals. How can He have limitless qualities Lord Ananta cannot describe with thousands of voices?

 

 

Text 13

 

 

tatha tanor antar aloki matra

     vishvam kare 'drih kamalatvam apa

shri-radhikasyambuja-darshanottha

     mudo mumus ta na harer batasyam

 

     tatha—in that way; tanoh—the body; antah—within; aloki—seen; matra—by His mother; vishvam—the universe; kare—in His hand; adrih—Govardhana Hill; kamalatvam—the state of being a lotus flower; apa—attained; shri-radhika—of Shrimati Radharani; asya—of the face; ambuja—the lotus; darshana—from seeing; utthah—arisen; mudah—happiness; mumuh—measured; tah—they; na—are not; hareh—of Lord Hari; bata—indeed; asyam—in this matter.

 

 

     Even though His mother saw the universe inside His body, and even though a mountain became a lotus in His hand, when He saw Shri Radhika's lotus face, Lord Hari's happiness had no limit.

 

 

Text 14

 

 

lavanya-vanyotsalile 'gha-vidvisho

     radhatma-murtim pratibimbitam hridi

drishtvanganam svam pratikurvatim param

     nishcitya roshad vimukhi sma vepate

 

     lavanya—of beauty; vanya—of the flood; utsalile—in the waters; agha-vidvishah—Lord Krishna, the enemy of Aghasura; radha—of Shrimati Radharani; atma—own; murtim—the form; pratibimbitam—reflected; hridi—in the heart; drishtva—seeing; anganam—girl; svam—personally; pratikurvatim—replacing; param—another; nishcitya—conceiving; rosat—our of anger; vimukhi—averse; sma—certainly; vepate—trembles.

 

 

     Krishna gazed at Radha's form reflected in the ocean of beauty in His heart, but when one of Radha's rivals suddenly stood in Her place, He became horrified and trembled with anger.

 

 

Text 15

 

 

shri-radhayananya-samordhvayahritam

     mano harer dhavati naparanganam

sarojini-san-madhu-lampatah sada

     vallim param icchati kim madhuvratah

 

     shri-radhaya—by Shrimati Radharani; ananya—without another; ama—equal; urdhvaya—or better; ahritam—stolen; manah—the mind; hareh—of Lord Hari; dhavati—runs; na—not; apara—after another; anganam—girl; sarojini—of a pond full of lotus flowers; sat—transcendental; madhu—honey; lampatah—eager to taste; sada—eternally; vallim—a creeper; param—another; icchati—desires; kim—is it so?; madhuvratah—a bumble-bee.

 

 

     Captivated by unparalleled Shri Radha, Lord Hari's mind does not chase after any other gopi. Will a bumblebee, eager always to drink the honey of a great colony of lotus flowers, ever yearn to go to a small vine?

 

 

Text 16

 

 

ushno ravih shitala eva candrah

     sarva-saha bhush capalah samirah

sadhuh su-dhiro 'mbunidhir gabhirah

     sva-bhavatah prema-vasho hi krishnah

 

     usnah—hot; ravih—the sun; sitalah—cool; eva—certainly; candrah—the moon; sarva—of everything; saha—tolerant; bhuh—the earth; capalah—fickle and unsteady; samirah—the wind; sadhuh—the devotee; su-dhirah—sober and saintly; ambunidhih—the ocean; gabhirah—deep; sva-bhavatah—by nature; prema—by love; vasah—controlled; hi—certainly; krishnah—Lord Krishna.

 

 

     By nature the sun is hot, the moon is cool, the earth tolerates anything, the wind is fickle and unsteady, the devotees are saintly and peaceful, the ocean is deep, and Lord Krishna is controlled by love.

 

 

Text 17

 

 

gabhiro 'pi sthira-matir api kshanti-purnah su-shilah

     shri-krishno 'yam sukha-maya-vapuh sa-trapo nirvikarah

shri-radhayah pranaya-vivashas tan-mukhaloka-jatair

     bhavair lolo madana-vikalah sambhramad bambhramiti

 

     gambhirah—deep; api—although; sthira—fixed and steady; matih—with mind; api—although; kshanti—patience; purnah—full; su-shilah—with impeccable good character; shri-krishnah—Lord Krishna; ayam—this; sukha—of transcendental bliss; maya—consisting; vapuh—whose form; sa-trapah—shy and humble; nirvikarah—without change; shri-radhayah—of Shrimati Radharani; pranaya—by the love; vivasah—having lost all composure; tat—her; mukha—+face; aloka—from the sight; jataih—born; bhavaih—with ecstatic love; lolah—trembling; madana—with amorous love; vikalah—agitated; sambhramat—because of agitation; bambhramiti—repeatedly wanders.

 

 

     Although Lord Krishna is very steady-minded, patient, shy, and humble, although He is the greatest exemplar of impeccable good character, although His transcendental form is by nature full of all transcendental bliss, and although all of these good qualities are eternally present within Him and they never decay or lessen, nevertheless, when He sees the face of Shri Radha, He becomes beside Himself with love for Her. He trembles with love for Her and wanders aimlessly as a madman.

 

 

Text 18

 

 

ramadikanam dhriti-dharma-baddham

     mano hritam krishna-gunaih su-durat

daseyam asam api cet tad eta

     vrajanganah kah pranayardra-cittah

 

     rama-adikanam—of the goddesses of fortune, headed by Lakshmi-devi; dhriti—chaste composure; dharma—by piety; baddham—bound; manah—the mind; hritam—captivated; krishna—of Lord Krishna; gunaih—by the transcendental qualities; su-durat—even though observed from a distance; dasa—condition; iyam—this; asam—of them; api—although; cet—if; tat—then; etah—they; vraja—of Vrajabhumi; anganah—the girls; kah—who?; pranaya—with love; ardra—melted; cittah—whose minds.

 

 

     If even the chaste hearts of Lakshmi and other goddesses are captivated by a distant glimpse of Krishna's virtues, then what is the condition of the girls of Vraja, whose hearts are always melting with love for Him?

 

 

Text 19

 

 

prasvedotpulakadarokty-amrita-sat-saurabhya-manda-smitaih

     padyargyacamaniya-gandha-kusumany ajahrur aradhane

krishnasya vraja-subhruvas tv iha parirambhadi-lilamritam

     naivedyam ca tada sudhadhara-rasas tambulam asam abhut

 

     prasveda-perspiration; utpulaka—hairs standing up in ecstasy; udara—respectful; ukti—of words; amrita—nectar; sat—transcendental; saurabhya—fragrance; manda—gentle; smitaih—with smiles; padya—padya water; arghya—arghya water; acamaniya—acamaniya water; gandha—incense; kusumani—and flowers; ajahruh—offer; aradhane—in worship; krishnasya—of Lord Krishna; vraja—of Vraja; subhruvah—the gopis, whose eyebrows are very beautiful; tu—also; iha—here; parirambha—with embraces; adi—beginning; lila—of pastimes; amritam—the nectar; naivedyam—offering of foodstuff; ca—also; tada—then; sudha—nectar; adhara—of the lips; rasah—nectar; tambulam—betel-nuts; asam—of them; abhut—was.

 

 

     The beautiful-eyebrowed girls of Vraja worship Lord Krishna, offering their perspiration, their hairs standing up in ecstasy, the nectar of their respectful speeches, the fragrance of their bodies, and their gentle smiles as padya water, arghya water, acamaniya water, incense, and flowers. The nectar of their embraces and amorous pastimes is the offering of foodstuff they place before the Lord, and the nectar of their kisses is their offering of betelnuts.

 

 

Text 20

 

 

vadanyeshas trishna-nicaya-cita-cittaih karuna-rad

     vipannaih kandarpo yuvati-nikarair mrityur aribhih

adhishah sad-bhaktaih sahaja-nija-bandhur vraja-janaih

     pratitah krishno 'sav iti vividha-lokair bahu-vidhah

 

     vadanya—of philanthropists; isah—the king; trishna—of thirsts; nicaya—with multitudes; cita—collected; cittaih—whose minds; karuna—of mercy; rat—the monarch; vipannaih—by those who are distressed; kandarpah—cupid; yuvati—of young girls; nikaraih—by hosts; mrityuh—death; aribhih—by His enemies; adhisah—the Supreme Personality of Godhead; sat—saintly; bhaktaih—by the devotees; sahaja-nija-bandhuh—own relative; vraja—of Vraja; janaih—by the people; pratitah—believed; krishnah—Krishna; asau—this; iti—thus; vividha—various; lokaih—by persons; bahu—in many; vidhah—ways.

 

 

     Considered the king of philanthropists by those whose hearts are filled with thirst, the king of mercy by the distressed, Kamadeva by the young gopis, death personified by His enemies, the Supreme Lord by the pious devotees, and their own friend and relative by the people of Vraja, Krishna is thought of by different people in different ways.

 

 

Text 21

 

 

sammukhyat svapaco dvijo 'sti vimukhash ced yasya vipro 'ntyajo

     yat-premapy amritayate pranayinam hri-kalakutan api

kirtih krishna-rucin karoti vishadi-kurvaty asheshan janan

     indur yad-virahe 'gnir agnir amritam krishnaya tasmai namah

 

     sammukhyat—because of being favorably disposed; scapacah—an outcaste; dvijah—a brahmana; asti—becomes; vimukhah—averse; cet—if; yasya—to whome; viprah—a brahmana; antyajah—becomes an outcaste; yat—for whome; prema—love; api—also; amritayate—makes into nectar; pranayinam—of those who have love; hri—of humbleness; kalakutan—bitter poison; api—even; kirtih—fame; krishna—for Krishna; rucin—with attraction; karoti—does; visadi-kurvati—makes insignificant; asheshan—all other; janan—persons; indhuh—the moon; yat—of whom; viraghe—in the separation; agnih—becomes fire; agnih—fire; amritam—becomes nectar; krishnaya—to that Lord Krishna; tasmai—to Him; namah—I offer obeisances.

 

 

     Obeisances to Krishna! By becoming His devotee an outcast becomes a brahmana. If averse to Him, a brahmana becomes a degraded outcast. Love for Him turns the bitter poison of humbleness into the sweetest nectar. His fame attracts everyone to Him and makes everyone else seem insignificant. Separation from Him turns the cooling moon into a blazing fire and a raging fire into nectar moonlight.

 

 

Text 22

 

 

baki-mukhanam hi harer arinam

     daurjanya-vrindany amuna hatanam

sa-hasya-karunya-mukhair gunaughair

     giyanta ke 'dyapy anisham kavindraih

 

     baki—by Putana—mukhanam—headed; hi—certainly; hareh—of Lord Hari; arinam—of the enemies; daurjanya—of wickedness; vrindani—abundance; amuna—by Him; hatanam—killed; sa-hasya—smiling; karunya—mercy; mukhaih—headed by; guna—of transcendental virtues; aughaih—with many floods; giyanta—glorified; ke—that?; adya—today; api—even—anisham—day and night; kavi-indraih—by the best of poets.

 

 

     If someone claims Lord Krishna was cruel to kill Putana and so many other enemies, then I say why do great poets and philosophers always glorify Him for His smiling compassion and host of virtues?

 

 

Text 23

 

 

na vapur idam agharer esha krishna-pravaho

     na vadanam idam abjam nakshini utpale te

na vitatir alakanam seyam eshali-mala

     sakhi nayana-yuge te dhavatah kim pralubdhe

 

     na—not; vapuh—the form; idam—this; agha-areh—of Lord Krishna, the enemy of Agha; esah—this; krishna-pravahah—the Yamuna river; na—not; vadanam—face; idam—this; abjam—a lotus flower; na—not; akshini—two eyes; utpale—two lotus flowers; te—they; na—not; vitatih—the mass; alakanam—of curling locks of hair; sa—this; iyam—this; esa—this; ali—of bumble-bees; mala—line; sakhi—O gopi-friend; nayana—of eyes; yuge—pair; te—they; dhavatah—run; kim—why?; pralubdhe—greedy.

 

 

     This is not Krishna's form. it is the Yamuna river. This is not His face. It is a lotus flower. These are not His eyes. They are two lotus flowers. This is not His curling hair. It is a garland of black bees. O gopi-friend, why do your greedy eyes Ťchase these things?

 

 

Text 24

 

 

nana-vikaram vraja-subhruvam manah

     pravishta adau madanas tatana

kalayatah shri-vraja-raja-sunor

     vivesha pashcan murali-ninadah

 

     nana—various; vikaram—with ecstatic transformations; vraja—of Vraja; subhruvam—of the girls who have beautiful eyebrows; manah—the mind; pravishtah—entered; adau—first; madanah—cupid; tatana—expanded; kala-yatah—expertly played; shri-vraja-raja-sunoh—of Lord Krishna, the son of the king of Vraja; vivesa—entered; pascat—afterwards; murali—of the flute; ninadah—the sound.

 

 

     First Kama entered the beautiful-eyebrowed vraja-gopis' ecstatic hearts, and then flute melodies sublimely played by the prince of Vraja also entered.

 

 

Text 25

 

 

kamotpattir dhriti-dhana-hritih samhritir loka-bhiter

     dharmocchittah kuvalaya-drisham ahritih patyur ankat

kampodbhutih sthiram anucare stabdhir apy apaganam

     ya sa jiyan madhura-murali-kakali gokulendoh

 

     kama—amorous desires; utpattih—arisal; dhriti—of composure; dhana—wealth; hritih—stealing; samhritih—removal; loka—of popular opinion; bhiteh—of the fear; dharma—the rules of piety; ucchittah—cutting at the root; kuvalaya-drisham—of the lotus-eyed gopis; ahritih—attracting; patyuh—of their husbands; ankat—from the side; kampa—of trembling; udbhutih—arisal; sthiram—stationary living entities; anucare—in relation; stabdhih—stunning; api—also; apaganam—of moving entities; ya—that; sa—that; jiyat—all glories; madhura—sweet; murali—of the flute; kakali—sound; gokula-indoh—of Lord Krishna, the moon of Gokula.

 

 

     Glory to Krishna's sweet flute-music, which arouses the lotus-eyed gopis' amorous desires, plunders the treasury of their calmness, removes their fear of public opinion, cuts at the root their pious chastity, drags them away from their husbands' laps, and makes motionless beings tremble and moving beings stunned!

 

 

Text 26

 

 

guna-gana-rasa-lilaishvarya-ratnair lasanto

     bahava iha jagatyam santi dhanya yadittham

vadata vadata loka akarah kintv amisham

     vraja-pati-suta eko nishcitah shri-munindraih

 

     guna—of virtues; gana—of multitudes; rasa—oof nectarean mellows of love; lila—of pastimes; aisvarya—of opulences; ratnaih—with the jewels; lasantah—shining; bahavah—many; iha—here; jagatyam—in the material world; santi—are; dhanyah—opulent men; yadi—if; ittham—in this way; vadata—just tell; vadata—just tell; lokah—O people; akarah—the form; kintu—however; amisham—among them; vraja—of Vraja; pati—of the king; sutah—the son; ekah—alone; nishcitah—is distinguished; shri-muni-indraih—by the best of the sages.

 

 

     O people, if you say that in this world many men are splendidly decorated with many jewel virtues, nectar sweetnesses, charming pastimes, and great riches, (and therefore Krishna is not very important among them), then I say to you the greatest sages have decided that Lord Krishna, the prince of Vraja, is the greatest and no one is like Him.

 

 

Text 27

 

 

nada-vyajat kshipasi kathine garalim amritim va

     dharam vamshi pranaya-sakhi no jivanam va mritim va

tabhyam nanyam vitara vishamam ha dasham aty-asahyam

     gopyah krishna-pranaya-vikala vamshikam ittham ahuh

 

     nada—of a sound; vyajat—on the pretext; kshipasi—you emit; kathine—O cruel-one; garalim—poison; amritim—nectar; va—or; dharam—a flood; vamshi—O flute; pranaya-sakhi—O dear friend; nah—our; jivanam—life; va—or; mritim—death; va—or; tabhyam—for them; na—not; anyam—anything else; vitara—You extend; visamam—mysterious; ha—indeed; dasam—condition; ati—very; asahyam—intolerable; gopyah—the gopis; krishna—of Krishna; pranaya—with love; vikalah—agitated; vamshikam—to the flute; ittham—in this way; ahuh—spoke.

 

 

     Overcome with love for Krishna, the gopis said to His flute: "Dear friend, cruel flute, is it a flood of poison or a flood of nectar you give us disguised as these sounds? Do these floods kill us or give us life? They create a mysterious condition we can neither understand nor bear."

 

 

Text 28

 

 

bhogepsavah sakala-kamadam artha-lubdhah

     sarvarthadam sukha-trishash ca sukha-svarupam

lokadhipatya-lasita jagad-ishvaram tam

     krishnam dvishanti danujah ku-dhiyo bataite

 

     bhoga—sense-gratification; ipsavah—desiring; sakala—all; kama—desires; dam—granting; artha—after wealth; lubdhah—gredy; sarva—all; artha—wealth; dam—granting; sukha—after happiness; trishah—thirsting; ca—also; sukha—of happiness; svarupam—the personification; loka—over the entire world; adhipatya—sovereignty; lasitah—desiring; jagat—of all the universes; ishvaram—the master; tam—Him; krishnam—Lord Krishna; dvishanti—hate; danujah—the demons; ku-dhiyah—not very intelligent; bata—indeed; ete—they.

 

 

     The demons yearn after sense-pleasures, yet they hate Lord Krishna, who gives all pleasures to His devotees. The demons greedily run after money, yet they hate Lord Krishna, who gives all wealth to His devotees. The demons aspire for a happy situation in life, yet they hate Lord Krishna, who is the personification of all happiness. The demons desire sovereignty over the world, yet they hate Lord krishna, the master of all the universes. The demons are not very intelligent, for they have become bitter enemies of the only person able to fulfill their desires.

 

 

Text 29

 

 

tat-tal-lilamrita-rasa-jharair bhavitatma mrigakshi-

     bala kacit sva-sadana-gatapy agrato vikshya vriddham

bhita parshve sva-bhuja-shirasi nyasta-hastam sphurantam

     krishnam prahapasara dayita-loka-yatragateyam

 

     tat-tat—various; lila—of pastimes; amrita—of nectar; rasa—mellows; jharaih—with the gushing mountain streams; bhavita—filled; atma—whose mind; mriga-akshi—lotus-eyed; bala—young girl; kacit—a certain; sva—from her own; sadana—home; gata—gone; api—even; agratah—before her; vikshya—seeing; vriddham—an old woman; bhita—frightened; parshve—at her side; sva—her; bhuja-sirasi—on the shoulder; nyasta—placed; hastam—hand; sphurantam—manifested; krishnam—to Krishna; praha—she said; apasara—go; dayita—beloved; loka—person; yatra—journey; agata—arrived; iyam—this.

 

 

     Her mind flooded by the swiftly flowing mountain stream of Lord Krishna's transcendental pastimes, a certain doe-eyed girl traveled a little distance from her home. Seeing an old woman, and feeling a hand touch her shoulder, she became frightened, until she realized Krishna had come to her in disguise. She said to Him: "Ah, now the rendezvous with my lover is successful."

 

 

Text 30

 

 

nikhila-guna-gabhire kshmadharoddhara-dhire

     sakala-sukhada-shile kshalitashesha-pide

subhaga-nava-kishore vishva-cittakshi-caure

     mura-jiti yuvatinam hrin-nimagnam satinam

 

     nikhila—all; guna—transcendental qualities; gabhire—with depth; kshmadhara—Govardhana Hill; uddhara—lifting; dhire—the hero; sakala—everyone; sukhada—delighting; sile—whose exemplary character; kshalita—washed away; ashesha—all; pide—suffering; subhaga—auspicious; nava—fresh; kishore—youthful; vishva—of the entire world; citta—the minds; akshi—and eyes; caure—stealing; mura-jiti—in Lord Krishna, who defeated the Mura demon; yuvatinam—of the young girls; hrit—the heart; nimagnam—immersion; satinam—saintly.

 

 

     The thoughts of the pious young gopis drown in Krishna, who is deep with all virtues, who lifted Govardhana Hill, whose good character pleases everyone, who washes away all sufferings, and who, sublimely young and handsome, has stolen everyone's eyes and hearts.

 

 

Text 31

 

 

pranapaharam harir apriyam dvisham

     makhapaharam ca balac chaci-pateh

sthanapaharam phaninash cakara yat

     tenaiva tesham vihitam su-mangalam

 

     prana—life; apaharam—removal; harih—Lord Hari; apriyam—unpopular; dvisham—of His enemies; makha—of the sacrifice; apaharam—removal; ca—also; balat—forcibly; saci-pateh—of Maharaja Indra, the husband of Saci; sthana—home; apaharam—removal; phaninah—of the Kaliya serpent; cakara—did; yat—because; tena—by Him; eva—certainly; tesham—of them; vihitam—granted; su-mangalam—great auspiciousness.

 

 

     Lord Hari forcibly took away the demons' lives, Indra's sacrificial offering, and Kaliya's home. Although superficially displeasing to them, these acts become the source of great auspiciousness for all of them.

 

 

Text 32

 

 

lakshanka-palir alike giri-dhatu-citre

     vakshasy uroja-mada-lakshanam ambudabhe

radhalayad upagatasya hareh prabhate

     kaishcin na niti-nipunair api paryacayi

 

     laksha—of red lac; anka—of marksh; palih—a multitude; alike—on the forehead; giri—of Govardhana Hill; dhatu—with mineral pigments; citre—colorful; vakshasi—on the chest; uroja—of the breasts; mada—with the musk; lakshanam—the mark; ambuda—of a rain-cloud; abhe—with the appearance; radha—of Shrimati Radharani; alayat—from the residence; upagatasya—come; hareh—of Lord Hari; prabhate—is splendidly manifest; kaishcit—by some; na—not; niti—at material morality; nipunaih—expert; api—even; paryacayi—worshipped.

 

 

     Marks of red lac shine on His forehead decorated with pictures and designs drawn in mineral colors from the hills, and marks of musk from Her breasts shine on His monsoon-cloud chest. For this reason some proud moralists do not worship Lord Hari, who has just come from Radha's place.

 

 

Text 33

 

 

krishnasya radha-pranayocca-sampada

     madhurya-sampat saha vardhate 'nisham

tayosh ca kunjeshu vilasa-santatih

     sardham sakhinam sukha-sampad-aptibhih

 

     krishnasya—of Lord Krishna; radha—of Shrimati Radharani; pranaya—of the love; ucca—great; sampat—opulence; madhurya—of sweetness; sampat—opulence; saha—with; vardhate—increases; anisham—day and night; tayoh—of Them; ca—also; kunjesu—in the groves of Vrindavana; vilasa—of pastimes; santatih—abundance; sardham—with; sakhinam—of their gopi-friends; sukha—of happiness; sampat—of the opulence; aptibhih—the attainment.

 

 

     The treasury of Krishna's sweetness, the treasury of His love for Radha, Their pastimes in the forest groves, and the bliss of their gopi-friends increase day and night.

 

 

Text 34

 

 

saundaryam padayoh sarojavad aho kantam tathendur mukham

     ramya bhrur bhramaravaliva madhurah piyusha-tulyo 'dharah

lolabjena same cale su-nayane shubhra radah kundavat

     kamsarer amritam yatha su-lapitam jyotsneva hasa-dyutih

 

     saundaryam—beauty; padayoh—of the feet; saroja—a lotus flower; vat—like; aho—Oh; kantam—beautiful; tatha—in that way; induh—the moon; mukham—face; ramya—beautiful; bhruh—the eyebrows; bhramara—of bumble-bees; avali—a swarm; iva—like; madhurah—sweet; piyusa—nectar; tulyah—equal to; adharah—lips; lola—moving; abjena—with a lotus flower; same—equal; cale—moving; su—beautiful; nayane—two eyes; subhrah—beautiful; radah—teeth; kunda—jasmine buds; vat—like; kamsa-areh—of Lord Krishna, the enemy of Kamsa; amritam—nectar; yatha—just like; su-lapitam—sweet words; jyotsna—moonlight; iva—like; hasa—of His smile; dyutih—the effulgence.

 

 

     Krishna's feet are handsome as two lotus flowers, His face is radiant as the moon, His delightful eyebrows are like a swarm of bumble-bees, His sweet lips are like nectar, His handsome restless eyes are like two moving lotus flowers, His splendid teeth are like jasmine buds, His sweet words are like nectar, and the effulgence of His smile is like moonlight.

 

 

Texts 35-36

 

 

shri-pani nava-pallavena sadrishau purnendu-tulya nakha

     gandau darpanavad dyutir nava-ghana-shyama ca yasyanganah

drishtvambhoruha-darsham asyam ali-sancaram caranty uttrishah

     sadhau candrati yah sutiyati natan kunjeshu saudhiyate

 

yo daityeshv ashaniyatiha ramani-vrinde manojayate

     data yena samah kvacin na hi na yat-tulyo 'sti shurah kvacit

yal-lila sadrishi kvacin na hi na yenaste samane 'pi va

     cumbanty anana-padmam ena-nayana yasyaisha krishno 'vatu

 

     shri-pani—hands; nava—fresh; pallavena—blossoms; sadrishau— like; purna—full; indu—with the moon; tulyah—equal; nakhah— nails; gandau—cheeks; darpana—mirrors; vat—like; dyutih— bodily luster; nava—a fresh; ghana—ain-cloud; syama—blackish— ca—also; yasya—of whom; anganah—the gopis; drishtva—having seen; ambhoruha—of a lotus flower; darsham—with the appearance; asyam—the face; ali—of bumble-bees; sancaram—a swarm; caranti— move; uttrishah—very thirsty; sadhau—to the saintly devotees; candrati—is like the moon; yah—who; sutiyati—treats like His own sons; natan—those who surrender to Him and offer obeisances to Him; kunjesu—in the groves of Vrindavana; saudhiyate—He is like an ocean of nectar; yah—who; daityesu—among the demons; asaniyati—becomes like a thunderbolt; iha—here; ramani—of the beautiful gopis; vrinde—in the multitude; manojayate—becomes cupid; data—philanthorpist; yena—with whom samah—equal; kvacin—somewhere; na—not; hi—certainly; na—not; yat—with whom; tulyah—equal; asti—there is; surah—a hero; kvacit— anywhere; yat—of whom; lila—the pastimes; sadrishi—like that; kvacit—somewhere; na—not; hi—certainly; na—not; yena—with whom; aste—there is; samane—in equality; api—even; va—or; cumbanti—kiss; anana—of the face; padmam—the lotus flower; ena—like the deer; nayanah—whose eyes; yasya—of whom; esah— He; krishnah—Lord Krishna; avatu—may protect.

 

 

     May Krishna, whose hands are like two blossoming flowers, whose fingernails are like a line of full moons, whose cheeks are like two mirrors, whose bodily luster is like a dark monsoon-cloud, whose face is like a lotus flower at which thirsty gopis gaze and become like bumblebees, who is like a pleasing moon to His devotee, who treats as His own sons those who surrender to Him or offer obeisances to Him, who is like an ocean of nectar flooding the forest groves, who is like a thunderbolt to the demons, who is like Kama to the beautiful gopis, who is charitable without equal, who is a hero without equal, whose pastimes have no equal, who has no equal, and whose lotus face is kissed by the deer-eyed gopis, protect us.

 

 

Text 37

 

 

stanair iva phalaih pushpaih

     smitair iva su-pallavaih

adharair iva krishnasya

     nava-vallyo mude 'bhavan

 

     stanaih—with breasts; iva—like; phalaih—fruits; pushpaih—with flowers; smitaih—with smiles; iva—like; su-pallavaih—fresh blossoms; adharaih—with lips; iva—like; krishnasya—of Lord Krishna; nava—fresh; vallyah—creepers; mude—for the delight; abhavan—were.

 

 

     Their fruits like breasts, their flowers like smiles, and their new blossoms like lips, the new vines pleased Krishna.

 

 

Text 38

 

 

yogeshvaranam iva yoga-siddhir

     upasakanam iva vishnu-bhaktih

narayanasyeva cid-akhya-shaktih

     krishnasya vamshipsita-siddhi-dabhut

 

     yoga—of the yoga system; ishvaranam—of the masters; iva—like; yoga—of yoga; siddhih—the perfections; upasakanam—of the devotees; iva—like; vishnu—for Lord Vishnu; bhaktih—devotional service; narayanasya—of Lord Narayana; iva—like; cit—transcendental; akhya—named; shaktih—potency; krishnasya—of Lord Krishna; vamshi—the flute; ipsita—desired; siddhi—perfections; da—granting; abhut—has become.

 

 

     As yogic perfections fulfill the wishes of the masters of yoga, as devotional service to Lord Vishnu fulfills the wishes of the Vaishnavas, as His transcendental cit potency fulfills the wishes of Lord Narayana, so His vamshi flute fulfills the wishes of Lord Krishna.

 

 

Text 39

 

 

sudha dhareva madhura

     kaumudiva su-shitala

kirtih shri-krishnacandrasya

     gangeva jana-pavani

 

     sudha—of nectar; dhara—a flood; iva—like; madhura—sweet; kaumudi—moonlike; iva—like; su—very; sitala—cooling; kirtih—the fame; shri-krishnacandrasya—of Lord Krishnacandra; ganga—the Ganges river; iva—like; jana—the people; pavani—purifying.

 

 

     Shri Krishnacandra's fame is sweet as a flood of nectar, cooling as moonlight, and purifying as the Ganga.

 

 

Text 40

 

 

krishnasyanupamanga-shrir

     anga-shrir iva madhuri

madhuriva gunaly asya

     gunaliva su-shilata

 

     krishnasya—of Lord Krishna; anupama—incomparable; anga—of the body; shrih—beauty; anga—of the body; shrih—beauty; iva—like; madhuri—charming sweetness; madhuri—charming sweetness; iva—like; guna—of good qualities; ali—series; asya—of whom; guna—of good qualities; ali—series; iva—like; su-shilata—exemplary good character.

 

 

     The handsomeness of Krishna's limbs is beyond compare. His sweetness is like His handsomeness. His many virtues are like His sweetness. His exemplary good character is like His virtue.

 

 

Text 41

 

 

kantavali-prema-paripluta hareh

     kantavaliva pracura vidagdhata

vidagdhatevasya rasajnatottama

     rasajnatevanupama vilasita

 

     kanta—of gopis; avali—the multitude; prema—with love; pariplutah—drowned; hareh—of Lord Hari; kanta—of gopis; avali—the multitude; iva—like; pracura—great; vidagdhata—expertise; vidagdhata—expertise; iva—like; asya—of Him; rasajnata—knowledge of transcendental mellows; uttama—supreme; rasajnata—knowledge of transcendental mellows; iva—like; anupama—incomparable; vilasita—splendidly manifest.

 

 

     Lord Hari is flooded with love for the beautiful gopis. His expert intelligence is like that love. His knowledge of transcendental mellows is like His intelligence. His splendid knowledge of transcendental mellows has no equal.

 

 

Text 42

 

 

sakhyam vicitram subaladikanam

     krishnasya vijnaya nigudha-trishnam

shayyam nikunje viracayya yatnad

     aniya kantam ramayanty amum ye

 

     sakhyam—friendship; vicitram—wonderful; subala-adikanam—of the cowherd boys, headed by Subala; krishnasya—of Lord Krishna; vijnaya—understanding; nigudha—confidential; trishnam—desire; sayyam—a couch; nikunje—in the grove; viracayya—constructing; yatnat—with great endeavor; aniya—bringing there; kantam—their lover; ramayanti—delight; amum—Him; ye—those who.

 

 

     Understanding Krishna's wonderful friendship with Subala and the other boys, and also understanding the secret thirst in Krishna's heart, the gopis carefully made a couch in a forest grove, brought Krishna there, and delighted Him.

 

 

Text 43

 

 

dhanyam vrindaranyam

     yasmin vilasati sadaiva ramanibhih

prati-kunjam prati-pulinam

     prati-giri-kandaram asau krishnah

 

     dhanyam—opulent; vrinda-aranyam—the forest of Vrindavana; yasmin—in that; vilasati—performs pastimes; sada—eternally; eva—certainly; ramanibhih—with the beautiful gopis; prati-kunjam—in every grove; prati—in every; pulinam—place on the Yamuna's shore; prati—in every; giri—of Govardhana Hill; kandaram—cave; asau—He; krishnah—Lord Krishna.

 

 

     The forest of Vrindavana is supremely opulent and fortunate, for there in every grove, in every place on the Yamuna's shore, and in every cave of Govardhana Hill, Lord Krishna enjoys pastimes with the beautiful gopis eternally.

 

 

Text 44

 

 

kantanga-sangama-vilagna-vilepanani

     shashpeshu bhanti patitani hareh padabjat

alipya yani hridaye vijahruh pulindyas

     tad-venu-gita-mukha-darshana-kamajadhim

 

     kanta—of the gopis; anga—of the bodies; sangama—from contact; vilagna—contacted; vilepanani—ointments; saspesu—on the grass; bhanti—splendidly manifest; patitani—fallen; hareh—of Lord Hari; pada-abjat—from the lotus feet; alipya—anointing; yani—that; hridaye—on their breasts; vijahruh—were able to give up; pulindyah—the aborigine girls; tat—of Lord Krishna; venu—of the flute; gita—from the song; mukha—of His face; darshana—from the sight; kama—of amorous desires; ja—produced; adhim—anxiety.

 

 

     The kunkuma powder from the gopis' bodies that fell from Lord Hari's lotus feet shone on the grass with great splendor. Placing it over their hearts, some Pulinda girls became cured of the Kama sickness they contracted by seeing His face as He played the flute.

 

 

Text 45

 

 

vrindavanam ati-dhanyam

     yasmin kusuma-smitaih phalorojaih

pallava-kuladharair api

     sukhayati krishnam lata-palih

 

     vrindavanam—Vrindavana; ati—very; dhanyam—opulent; yasmin—in that; kusuma—of flowers; smitaih—with smiles; phala—of fruits; orojaih—with breasts; pallava—of new blossoms; kula—of a host; adharaih—with lips; api—even; sukhayati—please; krishnam—Lord Krishna; lata-palih—creepers.

 

 

     Vrindavana forest is supremely fortunate and opulent, for there the vines, with the smiles of their flowers, the breasts of their fruits, and the lips of their new blossoms, delight Lord Krishna.

 

Text 46

 

 

shushubhur acala-daryo yasu lina ramanyo

     hari-hata-danujanam canda-randah pulindaih

ashana-surata-satraih poshitas tosham aptas

     tad-amala-guna-ganaih shri-harim tah stuvanti

 

     susubhuh—appear very splendid; acala—of Govardhana Hill; daryah—the caves; yasu—in that; linah—entered; ramanyah—beautiful; hari—by Lord Hari; hata—killed; danujanam—of the demons; canda—angry; randah—widows; pulindaih—with aborigines; asana—feasts; surata—orgies; satraih—attained; tat—His; amala—pure; guna—of transcendental qualities; ganaih—with songs; shri-harim—Lord Hari; tah—they; stuvanti—glorify with prayers.

 

 

     Govardhana's caves are glorious, for in them the beautiful and passionate widows of the demons slain by the Lord celebrate great feasts and orgies with a band of aborigines, and after concluding these horrible activities nevertheless offer prayers praising the spotless transcendental qualities of Lord Hari.

 

 

Text 47

 

 

devendra-jitsu prithukat prithukopamadbhir

     asmasu satsu na taveti girasuranam

kamsasya yo hridi madah sa tu teshu sarveshv

     apteshu tat-prithukagam kva gato na jane

 

     deva—of the demigods; indra—of the leaders; jitsu—the conquerors; prithukat—from a child; prithuka—a child; upamadbhih—comparing; asmasu—among us; satsu—being so; na—not; tava—of you; iti—thus;l gira—by the statement; asuranam—of the demons; kamsasya—of Kamsa; yah—who; hridi—in the heart; madah—false pride; sah—that; tu—but; tesu—among them; sarvesu—all; aptesu—attained; tat-prithukagam—that child; kva—where?; gatah—gone; na—not; jane—I understand.

 

 

     The asuras said to Kamsa: "My dear king, when you are surrounded by us, who are so powerful that we have defeated even the leaders of the demigods, what do you have to fear from this Krishna, who is simply a helpless child?" When Kamsa heard these words his heart became filled with pride and confidence, but now that Kamsa has met Krishna, I do not know where that pride and confidence have fled?

 

 

Text 48

 

 

evam hi krishnasya guna ananta

     lilapy ananta mahimapy anantah

tat-tat-kana-sparshanam atma-vacam

     vishuddhaye tad-gananashayalam

 

     evam—in this way; hi—certainly; krishnasya—of Lord Krishna; gunah—the transcendental qualities; anantah—are limitless; lila—the pastimes; api—also; ananta—are limitless; mahima—the glories; api—also; anantah—are limitless; tat—tat—various; kana—tiny particles; sarsanam—the touch; atma—my own; vacam—of the statements; visuddhaye—for purification; tat—of them; ganana—complete enumeration; asaya—with the hope; alam—enough.

 

 

     Krishna's virtues are limitless, His pastimes are limitless, and His glories are limitless. To purify myself I have touched a small fragment of them with my words. How can I hope to count them all?

 

 

Text 49

 

 

ittham hares tad-guna-varnanambudhau

     nimajjanonmajjana-phulla-manasau

shari-shukau svepsitam ishvarau nijav

     ayacatam tad-guna-varnanaih punah

 

     ittham—in this way; hareh—of Lord Hari; tat—of Him; guna—of the transcendental qualities; varunana—of the description; ambudhau—in the ocean; nimajjana—diving; unmajjana—and surfacing; phulla—blossomed with happiness; manasau—whose minds; shari-shukau—the male and female parrot; sva—own; ipsitam—aspiration; ishvarau—to the two lords (Shri Shri Radha and Krishna); nijau—own; ayacatam—begged; tat—of Them; guna—of the qualities; varnanaih—with the descriptions; punah—again.

 

 

     Their hearts blossoming with happiness by thus diving and surfacing in the ocean of describing Lord Hari's virtues, the male and female parrots, again describing His virtues, spoke the following requests of their master and mistress.

 

Text 50

 

 

ambudanjanendranila-nindi-kanti-dambarah

     kunkumodyad-arka-vidyud-amshu-divyad-ambarah

shrimad-anga-carcitendu-pitanakta-candanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     ambuda—of the clouds; anjana—black anjana ointment; indranila—sappires; nindi—criticising; kanti—splendor; dambarah—abundance; kunkuma—reddish kunkuma powder; udyat—rising; arka—sun; vidyut—lightning; amsu—beams of light; divyat—shining; ambarah—the sky, or the garments; shrimat—beautiful; anga—limbs; carcita—anointed; indu—like the moon; pitana—yellowish; akta—anointed; candanah—sandalwood paste; sva—His own; anghri—feet; dasya—of the devotional service; dah—the giver; astu—may become; me—to me; sah—He; ballava—of the cowherd men; indra—of the king (Nanda); nandanah—the Son (Shri Krishna).

 

 

     May the gopa-prince Krishna, whose handsomeness rebukes monsoon clouds, black anjana, and sapphires, whose garments are splendid as suns and lightning flashes anointed with kunkuma, whose handsome limbs are anointed with sandal paste fair as the moon, give me service to His feet.

 

 

     Note: Here begins the Shri Krishnashtaka.

 

 

Text 51

 

 

ganda-tandavati-panditandajesha-kundalash

     candra-padma-shanda-garva-khandanasya-mandalah

ballavishu vardhitatma-gudha-bhava-bandhanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     ganda—on the cheeks; tandava—in dancing; ati—very; pandita—learned; andaja-isha—in the shape of sharks; kundalah—earrings; candra—the moon; padma—the lotus flower; shanda—the multitude; garva—the pride; khandana—destruction; asya—of the face; mandalah—the circle; ballavishu—amongst the gopis; vadhita—increased; atma—to the self; gudha—concealed; bhava—by the love; bandhanah—bound.

 

 

     May the gopa-prince Krishna, on whose cheeks shark-shaped earrings expertly dance, whose face destroys the pride of many moons and lotus flowers, and who is bound by the great and hidden love of the gopis, give me service to His feet.

 

 

Text 52

 

 

nitya-navya-rupa-vesha-harda-keli-ceshtitah

     keli-narma-sarma-dayi-mitra-vrinda-veshtitah

sviya-keli-kananamshu-nirjitendra-nandanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     nitya—eternal; navya—youthful; rupa—form; vesha—appearance; harda—affectionate; keli—pastimes; ceshtitah—performed; keli—pastimes; narma—joking words; sharma—happiness; dayi—giving; mitra—of friends; vrinda—community; veshtitah—surrounded; sviya—His own; keli—pastimes; kanana—forest (Vrindavana); amshu—splendor; nirjita—defeated; indra—of King Indra; nandanah—heavenly Nandana garden.

 

 

 

     May the gopa-prince Krishna, who in His eternal youthful form enjoys blissful pastimes, who with playful jokes delights the cowherd boys around Him, and whose pastime forest eclipses Indra's Nandana gardens, give me service to His feet.

 

 

Text 53

 

 

prema-hema-manditatma-bandhutabhinanditah

     ksauni-lagna-bhala-lokapala-pali-vanditah

nitya-kala-srishta-vipra-gauravali-vandanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     prema—of pure love of God; hema—by the gold; mandita—decorated; atma—self; bandhuta—by friends and relatives; abhinanditah—delighted; ksauni—the earth; lagna—touching; bhala—forheads; loka—of the planets; pala—the protectors; pali—multitude; vanditah—offered obeisances; nitya—eternal; kala—time; srishta—created; vipra—by the brahmanas; gaurava—by the gurus; ali—by the multitudes; vandanah—obeisances.

 

 

     May the gopa-prince Krishna, who is delighted with His friends and relatives decorated with golden ornaments of love, to whom the great demigods protecting the planets bow down, touching their foreheads to the ground, and to whom the brahmanas and gurus eternally offer respectful obeisances, give me service to His feet.

 

 

Text 54

 

 

lilayendra-kaliyoshna-kamsa-vatsa-ghatakas

     tat-tad-atma-keli-vrishti-pushta-bhakta-catakah

virya-shila-lilayatma-ghosa-vasi-nandanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     lilaya—easily; indra—King Indra; kaliya—of Kaliya serpent; ushna—violent anger; kamsa—King Kamsa; vatsa—Vatsasura; ghatakah—destroying; tat—this; tat—and that; atma—own; keli—of pastimes; vrishti—with the rainfall; pushta—nourished; bhakta—of the devotees; catakah—Cataka birds; virya—of heroism; shila—nature; lilaya—by the pastimes; atma—own; ghosha-vasi—of the inhabitants of Vrindavana; nandanah—delight.

 

 

     May the gopa-prince Krishna, who playfully crushed the burning anger of Indra and Kaliya, who killed Kamsa and Vatsasura, who with showers of many pastimes nourishes the cataka birds of His devotees, and who with noble and heroic pastimes delights the people of Vraja, give me service to His feet.

 

 

Text 55

 

 

kunja-rasa-keli-sidhu-radhikadi-toshanas

     tat-tad-atma-keli-narma-tat-tad-ali-poshanah

prema-shila-keli-kirti-vishva-citta-nandanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     kunja—in the groves (of Vrindavana); rasa-keli—of the pastimes of the Rasa dance; sidhu—with the nectar; radhika-adi—the gopis, headed by Shrimati Radharani; toshanah—pleasing; tat—this; tat—and that; atma—own; keli—for sport; narma—joking words; tat-tat-ali—the many gopis; poshanah—nourishing; prema—of pure love; shila—of the nature; keli—of the pastimes; kirti—the fame; vishva—of the entire universe; citta—the mind; nandanah—giving joy.

 

 

     May the gopa-prince Krishna, who pleases Radha and the gopis with the nectar of rasa-dance pastimes in the forest groves, who nourishes the gopis with playful jokes, and who gladdens the world's hearts with the glory of His loving pastimes, give me service to His feet.

 

 

Text 56

 

 

rasa-keli-darshitatma-shuddha-bhakti-sat-pathah

     sviya-citra-rupa-vesha-manmathali-manmathah

gopikasu netra-kona-bhava-vrinda-gandhanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     rasa-keli—of the pastimes of the rasa dance; darshita—shown; atma—own; shudha—pure; bhakti—of devotional service; sat—eternal; pathah—path; sviya—His own; citra—wonderful; rupa—with the form; vesha—and with the decorations; manmatha—of cupids; ali—multitude; manmathah—the cupid; gopikashu—among the gopis; netra—of the eyes; kona—of the corner; bhava—love; vrinda—abundance; gandhanah—spreading the sweet fragrance.

 

 

     May the gopa-prince Krishna, who in His rasa-dance pastime revealed the eternal path of pure devotion, whose wonderful handsomeness makes Him the Kamadeva of Kamadevas, and who is fragrant with sidelong glances at the gopis, give me service to His feet.

 

 

Text 57

 

 

pushpa-cayi-radhikabhimarsha-labdhi-tarshitah

     prema-vamya-ramya-radhikasya-drishti-harshitah

radhikorasiha lepa esha hari-candanah

     svanghri-dasyado 'stu me sa ballavendra-nandanah

 

     pushpa—of flowers; cayi—by the multitude; radhika—of Shrimati Radharani; abhimarsha—the touching; labdhi—by the attainment; tarshitah—pleased; prema—of pure love; vamya—with the crookedness; ramya—delightful; radhika—of Shrimati Radharani; asya—of the face; drishti—by the sight; harshitah—jubilant radhika—of Shrimati Radharani; urasi—on the breasts; iha—here; lepah—ointment; eshah—He; hari-candanah—sandalwood paste.

 

 

     May the gopa-prince Krishna, who was happy to touch Radha as He decorated Her with flowers, who was happy to see Radhika's face beautiful with the contrariness of love, and who became sandal paste anointing Radhika's breasts, give me service to His feet.

 

 

Text 58

 

 

ashtakena yas tv anena radhika-suvallabham

     samstaviti darshane 'pi sindhujadi-durlabham

tam yunakti tushta-citta esha ghosha-kanane

     radhikanga-sanga-nanditatma-pada-sevane

 

     ashtekena—eight verses; yah—who; tu—indeed; anena—with these; radhika—to Shrimati Radharani; su-vallabham—Shri Krishna, who is very dear; samstaviti—prays; darshane—in the sight; api—even; sindhu-ja—for Lakshmi-devi; adi—and others; durlabham—very difficult to achieve; tam—to him; yunakti—engages; tushta—satisfied; cittah—mind; eshah—He; ghosha-kanane—in the forest of Vrindavana; radhika—of Shrimati Radharani; anga—of the form; sanga—by the contact; nandita—delighted; atma—own; pada—of the feet; sevane—in the service.

 

 

     Pleased at heart with a person who reads these eight prayers to Radhika's beloved, whom Lakshmi and other goddesses cannot even see, He who is delighted by the touch of Radhika's body gives him service to His feet in the forest of Vraja.

 

 

Text 59

 

 

kunkumakta-kancanabja-garva-hari-gaurabha

     pitanancitabja-gandha-kirti-nindi-saurabha

ballavesha-sunu-sarva-vanchitartha-sadhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     kunkuma—with kunkuma powder; akta—anointed; kancana—golden; abja—lotus flower; garva—pride; hari—removing gaura—golden; bha—splendor; pitana—with saffron; ancita—anointed; abja—of the lotus flower; gandha—sweet aroma; kirti—fame; nindi—criticizing; saurabha—pleasant fragrance; ballava—of the cowherd men; isa—of the king (Nanda); sunu—of the Son (Krishna); sarva—all; vanchita—desires; artha—for the purpose; sadhika—fulfilling; mahyam—to me; atma—your own; pada—of the feet; padma—lotus flowers; dasya-da—the giver of service; astu—may become; radhika—Shrimati Radharani.

 

 

     May Shri Radhika, whose golden form anointed with kunkuma robs the golden lotus' pride, whose sweet fragrance anointed with kunkuma rebukes the lotus' fragrance, and who can fulfill all the gopa-prince Krishna's desires, give me service to Her lotus feet.

 

 

     Note: Here begins the Shri Radhikashtaka.

 

 

Text 60

 

 

kauravinda-kanti-nindi-citra-patöa-shaöika

     krishna-matta-bhringa-keli-phulla-pushpa-vaöika

krishna-nitya-sangamartha-padmabandhu-radhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     kauravinda—of rubies; kanti—the splendor;l nindi—chastizing; citra—amazing and colorful; paööa-shaöika—exquisite garments; krishna—Krishna; matta—maddened; bhringa—bumble-bee; keli—pastimes; phulla—blossomed; pushpa—flower; vaöika—garden; krishna—Krishna; nitya—eternal; sangama—association; artha—for the purpose; padma-bandhu—the sun-god (friend of the lotus flowers); radhika—worshiping. 

 

 

     May Shri Radhika, whose wonderful and exquisite garments rebuke the ruby's splendor, who is a garden of blossoming flowers where the maddened bumblebee Krishna plays, and who worships the sun-god to attain Krishna's eternal association, give me service to Her lotus feet.

 

 

Text 61

 

 

saukumarya-srishöa-pallavali-kirti-nigraha

     candra-candanotpalendu-sevya-shita-vigraha

svabhimarsha-ballavisa-kama-tapa-badhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     saukumarya—with delicateness; srishöa—provided; pallava—of blossoming flowers; ali—of the multitude; kirti—the fame; nigraha—supressing; candra—the moon; candana—sandalwood paste; utpala—lotus flowers; indu—and camphor; sevya—worshippable by; shita—cool; vigraha—form; sva—own; abhimarsha—by the touch; ballavi—of the gopis; isa—of the Lord (krishna); kama—of the desires; tapa—the heat and distress; badhika—removing.

 

 

     May Shri Radhika, whose charming delicateness suppresses the fame of blossoming flowers, whose cooling form is served by the moon, sandal paste, lotus flowers and camphor, and whose touch relieves Lord Gopinatha's amorous sufferings, give me service to Her lotus feet.

 

 

Text 62

 

 

vishva-vandya-yauvatabhivanditapi ya rama

     rupa-navya-yauvanadi-sampada na yat-sama

shila-harda-lilaya ca sa yato 'sti nadhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     vishva—by the universe; vandya—revered; yauvata—by the multitude of young gopis; abhivandita—reverentially worshipped; api—even; ya—who; rama—goddess of fortune; rupa—beuty; navya-yauvana—fresh youthfulness; adi—etc; sampada—with the opulences; na—not; yat—to whom; sama—equal; shila—own nature; harda—of pure love; lilaya—with the pastimes; ca—and; sa—she; yatah—from whom; asti—there is; na—not; nadhika—greater.

 

 

     May goddess Shri Radhika, who is worshiped by all glorious youthfulness, whose treasure of beauty, new youthfulness and other virtues has no equal, and who has no superior in loving pastimes, give me service to Her lotus feet.

 

 

Text 63

 

 

rasa-lasya-gita-narma-sat-kalali-pandita

     prema-ramya-rupa-vesha-sad-gunali-mandita

vishva-navya-gopa-yoshid-alito 'pi yadhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     rasa—rasa; lasya—in the dance; gita—singing; narma—joking; sat—transcendental; kala—in the arts; ali—the multitude; pandita very learned; prema—love; ramya—beautiful; rupa—form; vesha—ornaments; sat—transcendental; guna—of qualities; ali—by the multitudes; mandita—decorated; vishva—by the universe; navya—to be praised; gopa-yosit—of gopis; alitah—than the multitude; api—even; yadhika—best.

 

 

     May Shri Radhika, who is learned in the arts that begin with joking and singing in the rasa-dance, who is decorated with transcendental virtues that begin with love, beauty, and artistic dressing, and who is the greatest of the young gopis, give me service to Her lotus feet.

 

 

Text 64

 

 

nitya-navya-rupa-keli-krishnabhava-sampada

     krishnaraga-bandha-yauvateshu kampada

krishna-rupa-vesha-keli-lagna-sat-samadhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     nitya—eternal; navya—yothful; rupa—beauty; keli—pastimes; krishna—of Krishna; bhava—love; sampada—with the opulences; krishna—of Krishna; raga—by love; bandha—with bonds; yauvateshu—to the young gopis; kampada—causing trembling; krishna—of Shri Krishna; rupa—beautiful form; vesha—garments and ornaments; keli—pastimes; lagna—attached; sat—transcendental; samadhika—engaged in meditation.

 

 

     May Shri Radhika, who owns a treasury of eternal youth, beauty, pastimes, and love for Krishna, who makes the gopis, who are all in love with Krishna, tremble, and who is always rapt in meditation on Krishna's form and pastimes, give me service to Her lotus feet.

 

 

Text 65

 

 

sveda-kampa-kanöakashru-gadgadadi-sancita-

     marsha-harsha-vamatadi-bhava-bhushanancita

krishna-netra-toshi-ratna-mandanali-dadhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     sveda—perspiring; kampa—trembling; kanöaka—standing up of hairs on the body; ashru—tears; gadgada—choking up of the voice; adi—and other symptoms of ecstasy; sancita—accumulated; amarsha—impatience; harsha—joy; vamata—crookedness; adi—and others; bhava—of ecstatic love of Godhead; bhushana—with the ornaments; ancita—bent; krishna—of Krishna; netra—the eyes; toshi—delighting; ratna—jewels; mandana—ornaments; ali—with the multitudes; dadhika—wearing.

 

 

     May Shri Radhika, who has ecstatic symptoms beginning with trembling, perspiring, standing up of bodily hairs, tears, and choking up of the voice, who is decorated with ornaments of ecstatic emotions beginning with impatience, joy, and contrariness, and who wears jewel ornaments that delight Krishna's eyes, give me service to Her lotus feet.

 

 

Text 66

 

 

ya kshanardha-krishna-viprayoga-santatodita-

     neka-dainya-capaladi-bhava-vrinda-todita

yatna-labdha-krishna-sanga-nirgatakhiladhika

     mahyam atma-pada-padma-dasyadastu radhika

 

     ya—who; kshana—moment; ardha—half; viprayoga—by separation; santata—extended; udita—arisen; aneka—many; dainya—of suffering; capala—unsteadiness; adi—and other; bhava—ecstacies; vrinda—multitudes; todita—struck; yatna—with great endeavor; labdha—attained; krishna—of Krishna; sanga—association; nirgata—gone; akhila—all; adhika—anxieties.

 

 

     May Shri Radhika, who when separated from Krishna for half a moment becomes struck with suffering, unsteadiness, and many other symptoms of love, and who becomes free from all troubles when with great effort she regains Krishna's company, give me service to Her lotus feet.

 

 

Text 67

 

 

ashöakena yas tv anena nauti krishna-vallabham

     darshane 'pi shailajadi-yoshid-ali-durlabham

krishna-sanga-nanditatma-dasya-sidhu-bhajanam

     tam karoti nanditali-sancayashu sa janam

 

     ashöakena—eight verses; yah—who; tu—indeed; anena—with these; nauti—glorifies; krishna—to Krishna; vallabham—she who is dear (Shrimati Radharani); darshane—in sight; api—even; shailaja—Parvati; adi—and others; yoshit—of wemon; ali—for multitudes; durlabham—very difficult to attain; krishna—of Krishna; sanga—by the association; nandita—delighted; atma—own; dasya—service; sidhu—of the nectar; bhajanam—the recipient; tam—to him; karoti—makes; nandita—jubilant; ali—gopi friends; sancaya—multitude; ashu—quickly; sa-janam—that person.

 

 

     To a person who reads these eight prayers to Krishna's beloved, whom Parvati and other goddesses cannot even see, Shri Radhika, who is surrounded by joyful gopi-friends, and who is delighted by Krishna's company, gives the nectar of Her service.

 

 

Text 68

 

 

iti tan-mukhatah krishna-

     gunali-varnanamritam

pitva magna sabha sasid

     aparananda-varidhau

 

     iti—thus; tat—of them; mukhatah—from the mouths; krishna—of Lord Krishna; guna—of the transcendental qualities; varnana—of the description; amritam—the nectar; pitva—having drunk; magna—immersed; sabha—assembly of gopis; sa—that; asit—became; apara—limitless; ananda—of bliss; varidhau—in the ocean.

 

 

     As they drank from this river flowing from the parrots' mouths, a river filled with nectar of the description of Lord Krishna's virtues, the assembled gopis fell in a shoreless ocean of bliss.