Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Rupa Goswami > Uddhava Sandesh

Shri Uddhava-sandesa

 

 

 

 

Text 1

 

 

sandri-bhutair nava-vitapinam pushpitanam vitanair

     lakshmivattam dadhati mathura-pattane datta-netrah

krishnah krida-bhavana-vadabhi-murdhni vidyotamano

     dadhyau sadyas tarala-hridayo gokularanya-maitrim

 

     sandri-bhutaih—thick; nava-vitapinam—of new trees; pushpitanam—flowering; vitanaih—with canopies; lakshmivattam—opulence; dadhati—places; mathura-pattane—in the city of Mathura; datta-netrah—placing His eyes; krishnah—Lord Krishna; krida-bhavana-vadabhi-murdhni—on the roof of His pastime palace; vidyotamanah—splendid; dadhyau—meditated; sadyah—at once; tarala-hridayah—His heart trembling; gokularanya-maitrim—on the friendship of the people of Gokula forest.

 

 

     Standing on the roof of His pastime-palace, glancing at the city of Mathura below, a city opulent with a great canopy of flowering young trees, and His heart now trembling, glorious Lord Krishna remembered the friendship of the people in Gokula's forest.

 

 

Text 2

 

 

shvasollasair atha taralita-sthula-nalika-malah

     kurvan purna nayana-payasam cakravalaih pranalih

smaram smaram pranaya-nividam ballavi-keli-lakshmim

     dirghotkantha-jatila-hridayas tatra citrayito 'bhut

 

     shvasollasaih—with sighs; atha—then; taralita—trembling; sthula—great; nalika—lotus; malah—garland; kurvan—doing; purna—full; nayana-payasam—tears from His eyes; cakravalaih—with multitudes; pranalih—stream; smaram smaram—remembering and remembering; pranaya-nividam—great love; ballavi-keli-lakshmim—the glory of the gopis' pastimes; dirghotkantha—great longing; jatila—agitated; hridayah—heart; tatra—there; citrayitah—like a painted picture; abhut—became.

 

 

     His lotus-garland trembled as He sighed. Streams of tears flowed from His eyes. Remembering and remembering the glory of gopis' pastimes and love, and His heart trembling with longing, He became stunned like a painted picture.

 

 

Text 3

 

 

antah-svante kshanam atha paramrishya parabhilashi

     kashtambhodher bhavana-shikhare kutöimantar-nivishöah

sotkanöho 'bhud abhimata-katham shamsitum kamsa-bhedi

     nedishöhaya pranaya-lahari-baddha-vag uddhavaya

 

     antah-svante—in His heart; kshanam—for a moment; atha—then; paramrishya—thinking; parabhilashi—desiring; kashöambhodheh—an ocean of distress; bhavana-shikhare—on the roof of the palace; kuööima—the floor paved with a mosaic of jewels; antar-nivishöah—entered; sa-ukanöhah—filled with longings; abhut—became; abhimata-katham—wrods expressing His desire; shamsitum—to speak; kamsa-bhedi—the killer of Kamsa; nedishöhaya—nearby; pranaya—of love; lahari—with waves; baddha—bound; vak—words; uddhavaya—to Uddhava.

 

 

     Thinking in His heart, and yearning to cross over the ocean of His sufferings, He went to the flat roof of His palace, a roof paved with mosaics of jewels. Yearning to speak of His desire, and His voice splashed with waves of love, He approached Uddhava.

 

 

Text 4

 

 

tvam sarvesham mama guna-nidhe bandhavanam pradhanas

     tvatto mantraih shriyam avicalam yadavah sadhayanti

ity ashvasad abhimata-vidhau kamaye tvam niyuktum

     nyastah sadhiyasi saphalatam artha-bharo hi dhatte

 

     tvam—you; sarvesham—of all; mama—of Me; guna-nidhe—O ocean of virtues; bandhavanam—of friends; pradhanah—the first; tvattah—from you; mantraih—by advice; shriyam—opulence; avicalam—unwavering; yadavah—the Yadavas; sadhayanti—attain; ity—thus; ashvasat—from hope; abhimata-vidhau—in desire; kamaye—I desire; tvam—you; niyuktum—engaged; nyastah—placed; sadhiyasi—the right person; saphalatam—success; artha-bharah—attainment; hi—thus; dhatte—places.

 

 

     "O Uddhava, O ocean of virtues, You are the first of all My friends. Because of Your advice the Yadavas have attained eternal opulence and glory. I wish that you will work to fulfill a certain desire of Mine. The right person will bring fulfillment of this desire.

 

 

Text 5

 

 

samrambhena kshitipati-giram lambhite garvitanam

     vrindaranyan mayi madhu-purim gandini-nandanena

ballavyas ta viraha-dahana-jvalita-mandalinam

     antar-linah katham api sakhe jivitam dharayanti

 

     samrambhena—passionately; kshitipati—of the king; giram—of the words; lambhite—attained; garvitanam—of the proud; vrindaranyat—from Vrindavana; mayi—in Me; madhu-purim—to Mathura; gandini-nandanena—by Akrura; ballavyah—the gopiS; ta—they; viraha—of separation; dahana—by the flames; jvalita—burned; mandalinam—of the circles; antar-linah—entered; katham api—somehow; sakhe—O friend; jivitam—lives; dharayanti—they maintain.

 

 

     "When, hearing the king's proud words, I quickly left Vrindavana and went to Mathura with Akrura, the gopis entered a circle of the flames of separation from Me. O My friend, somehow they have remained alive.

 

 

Text 6

 

pranebhyo me pranaya-vasatir mitra tatrapi radha

     dhatuh srishöau madhurima-dhara-dharanad advitiya

vaco-yukti-stabakita-padair adya seyam sakhinam

     gadhashvasair vidhura-vidhuram prana-bharam bibharti

 

     pranebhyah—than life; me—of Me; pranaya-vasatih—the home of love; mitra—O friend; tatrapi—nevertheless; radha—Radha; dhatuh—of the creator; srishöau—in the creation; madhurima-dhara-dharanat—because of the mountain of great sweetness; advitiya—without a second; vaco-yukti—proper words; stabakita-padaih—with clusters; adya—now; sa iyam—She; sakhinam—of gopi friends; gadhashvasaih—with great hope; vidhura-vidhuramthe pain of separation; prana-bharam—the burden of remaining alive; bibharti—bear.

 

 

     "O friend, among them is Radha, who is more dear to Me than life, and who possesses a great mountain of sweetness that has no rival in all of Brahma's creation. It is only because of the very hopeful words of Her friends that Radha still carries the very painful burden that is Her life.

 

 

Text 7

 

gatva nandishvara-shikharino mekhalam ratna-bhutam

     tvam vallibhir valayita-nagam ballavadhisha-pallim

tam dashöangim viraha-phanina pranayan prinayartam

     varta-mandra-dhvanibhir atha me mantri-cudamanindra

 

     gatva—going; nandishvara-shikharinah—of Nandisvara Hill; mekhalam—to the belt; ratna-bhutam—made of jewels; tvam—you; vallibhih—with vines; valayita—encircled; nagam—trees; ballavadhisha—of the king of the gopas; pallim—palace; tam—that; dashöa—bitten; angim—limbs; viraha—of separation; phanina—by the snake; pranayan—restoring to life; prinaya—give pleasure; artam—distressed; varta-mandra-dhvanibhih—with many words filled with news; atha—then; me—of Me; mantri-cudamanindra—O crest jewel of counselors.

 

     "O crest-jewel of counselors, please go to the gopa-king Nanda's palace on the jewel slope of Nandishvara Hill, a hill surrounded by trees embraced by flowering vines. Please tell Radha, who has been bitten by the poisonous snake of separation from Me, the news about Me and please make Her happy.

 

 

Text 8

 

 

tishöhanty ete jagati bahavas tvad-vidhanam vidhatum

     cetah-purtim nanu janapada murtibhir me sanathah

bhuyo bhuyah priya-sakha shape tubhyam avyajato 'ham

     bhur anya me hridi sukha-kari goshöhatah kapi nasti

 

     tishöhanty—stay; ete—they; jagati—in the world; bahavah—many; tvad-vidhanam—of persons like you; vidhatum—to create; cetah—of the heart; purtim—fulfillment; nanu—indeed; janapada—the people; murtibhih—with forms; me—of Me; sanathah—with a master; bhuyah—greater; bhuyah—and greater; priya-sakha—dear friend; shape—I vow; tubhyam—to you; avyajatah—without lying; aham—I; bhuh—place; anya—another; me—of Me; hridi—in the heart; sukha-kari—giving happiness; goshöhatah—than Vraja; kapi—someone; na—not; asti—is.

 

 

     "Dear friend, in this world there are many holy places, places that are forms of My very self, places I have created to please devotees like yourself. Still, I vow to you again and again, and I do not lie to you, no other holy place pleases Me more than Vraja.

 

 

Text 9

 

mad-vishlesha-jvalana-paöali-jvalaya jarjarangah

     sarve tasmin nidhana-padavim shakhino 'py ashrayishyan

gopi-netravali-vigalitair bhuribhir bashpa-varam

     purais tesham yadi niravadhir nabhisheko 'tarishyat

 

     mad-vishlesha—separation from Me; jvalana-paöali-jvalaya—by teh flames; jarjara—broken; angah—limbs; sarve—all; tasmin—there; nidhana—of death; padavim—the path; shakhinah—the trees; 'py—even; ashrayishyan—will take shelter; gopi—of the gopis; netravali—the eyes; vigalitaih—flowing; bhuribhih—great; bashpa-varam—tears; puraih—floods; tesham—of them; yadi—if; niravadhih—always; na—not; abhishekah—bath; atarishyat—would cross over.

 

     "If they were not always drenched by a flood of tears from the gopis' eyes, all of Vraja's trees would have burned in a great fire of separation from Me. They would have walked on a pathway that leads to death.

 

 

Text 10

 

atma-kleshair api na hi tatha meru-tulyair vyathante

     ballavyas tah priya-sakha yatha mad-vyatha-leshato 'pi

durvaram me viraha-vihitam nihnuvanas tad-artim

     prema-granthim tvam ati-prithulam tasu vikhyapayethah

 

     atma—own; kleshaih—with sufferings; api—even; na—not; hi—indeed; tatha—so; meru—to Mount Meru; tulyaih—equal; vyathante—suffer; ballavyah—gopis; tah—they; priya-sakha—O dear friend; yatha—as; mat—My; vyatha—suffering; leshatah—from a small amount; api—even; durvaram—intolerable; me—of Me; viraha-vihitam—created by separation; nihnuvanah—concealing; tad-artim—that suffering; prema—of love; granthim—the knot; tvam—you; ati-prithulam—very great; tasu—in them; vikhyapayethah—please declare.

 

 

     "Dear friend, when their own sufferings are as great as Mount Meru, the gopis do not suffer as much as when I feel a tiny particle of suffering. Therefore please hide from them the unbearable suffering I feel in their separation. Tell them instead how I am bound by great ropes of love for them.

 

 

Text 11

 

 

bhratar nandishvara-girim ito yasyatas te viduram

     pantha shriman ayam akuöilah kathyate pathya-rupah

priye sadyas tvayi nipatite gokulananda-sindhau

     santas tushöe suhridi hi nijam tushöim evamananti

 

     bhratah—O brother; nandishvara-girim—Nandisvara Hill; itah—then; yasyatah—going; te—of you; viduram—far away; pantha—the path; shriman—beautiful; ayam—this; akuöilah—not crooked; kathyate—is said; pathya-rupah—a good form; priye—I will be happy; sadyah—at once; tvayi—when you; nipatite—fallen; gokulananda-sindhau—in the ocean of Gokula's bliss; santah—saintly persons; tushöe—pleased; suhridi—at heart; hi—indeed; nijam—own; tushöim—pleasure; eva—indeed; amananti—consider.

 

 

     "O My brother, the path You will follow to faraway Nandishvara Hill is said to be beautiful, straight, and good. When you fall into the ocean of bliss in Gokula, I will become very happy. When a friend becoems happy, good persons think themselves happy also.

 

 

Text 12

 

 

agre gauri-patim anusare pattanantar-vasantam

     gokarnakhyam vyasana-jaladhau karnadharam naranam

yasyabhyarne saha ravijaya sangamo jangamanam

     avishkurvann abhimata-dhuram dhira sarasvato 'sti

 

     agre—first; gauri-patim—the husband of Gauri; anusare—follow; pattanantar-vasantam—staying in the town; gokarnakhyam—named Gokarna; vyasana-jaladhau—in the ocean of distress; karnadharam—the captain of the ship; naranam—of the people; yasya—which; abhyarne—near; saha—with; ravijaya—the yamuna; sangamah—association; jangamanam—of the living entities; avishkurvann—manifesting; abhimata-dhuram—desires; dhira—O wise on; sarasvatah—of thw Sarasvati; asti—is.

 

 

     "First you should go to the place named Gokarna, where Lord Shiva, who captains the ship that leads the people out of the ocean of troubles, stays. O wise one, nearby you should go to the place where the Yamuna meets the Sarasvati, a place that fulfills the living entities' desires.

 

 

Text 13

 

 

arudhas te nayana-padavim tanvi dhanyasi so 'yam

     gopi-nagni-karana-murali-kakalikah kalavan

ity alapa-sphurita-vadanair yatra nari-kadambair

     drig-bhangibhih prathama-mathura-sangame cumbito 'smi

 

     arudhah—risen; te—of you; nayana-padavim—on the pathj of the eyes; tanvi—O slender girl; dhanya—fortunate; asi—you are; so 'yam—that; gopi—gopis; nagni-karana—making naked; murali—of the flute; kakalikah—the music; kalavan—artistic; ity—thus; alapa—words; sphurita—manifested; vadanaih—with words; yatra—where; nari-kadambaih—by women; drig-bhangibhih—with waves of crooked sidelong glances; prathama—first; mathura—in Mathura; sangame—meeting; cumbitah—kissed; 'smi—I am.

 

 

     "It was at this place that I first entered Mathura. Then I was kissed by waves of sidelong glances from a host of beautiful women who said, `O slender friend, you have become very fortunate, for the graceful flutist whose music made the gopis' garments slip from their bodies now walks on the pathway of Your eyes.'

 

 

Text 14

 

 

tasmad antar-viracita-parananda-purad aduram

     yahi pritya sapadi padavim ambika-kananasya

yatranandotsavam akaravam sarpatah sarpa-toyan

     nandam vidyadharam api pura mocayan ballavinam

 

     tasmat—from that; antar-viracita-parananda-purat—a flood of bliss; aduram—not far away; yahi—pleas go; pritya—happily; sapadi—at the same time; padavim—the path; ambika-kananasya—of Ambikavana; yatra—where; anandotsavam—a festival of bliss; akaravam—I did; sarpatah—from a snake; sarpa-toyan—from Kaliya Lake; nandam—Nanda; vidyadharam—a Vidyadhara; api—also; pura—previously; mocayan—delivering; ballavinam—of the gopis.

 

 

     From that place flooded with bliss please happily take the nearby path to Ambikavana, where, rescuing Nanda from a snake in Kaliya Lake, and delivering a Vidyadhara, I gave a festival of happiness to the gopis.

 

 

Text 15

 

 

bhuyobhis tvam kila kuvalayapida-dantavaghatair

     etam nimnonnata-parisaram syandane vartamanah

muncottungam mihira-duhitur dhira tiranta-bhumim

     mandakrantam na khalu padavim sadhavah shilayanti

 

     bhuyobhih—greatly; tvam—you; kila—indeed; kuvalayapida—of Kuvalayapida; danta—the tusk; avaghataih—with the blows; etam—this; nimna—low; unnnata—and high; parisaram—place; syandane—on the chariot; vartamanah—being; munca—abandon; uttungam—elevated; mihira-duhituh—ofd the Yamuna; dhira—O wise one; tiranta-bhumim—the riverbank; mandakrantam—traveled by the foolish; na—not; khalu—indeed; padavim—the path; sadhavah—saintly persons; shilayanti—accept.

 

 

     "O wise one, don't take your chariot on the path that goes by the hilly place on the Yamuna's bank where Kuvalayapida again and again attacked Me with his tusks. Saints never take the paths where the demons walked.

 

 

Text 16

 

 

muncasavye vihaga-ruciram kincid asmad udancam

     rajat-tiram nava-sumanasam rajibhis tirtha-rajam

yatrapurvam kim api kalayam cakratur mat-prabhavad

     abhiranam kulam api tatha gandini-nandano 'pi

 

     munca—abandon; asavye—in the south; vihaga—with birds; ruciram—beautiful; kincit—something; asmat—from that; udancam—in the north; rajat-tiram—glistening riverbank; nava-sumanasam—of new sumanah flowers; rajibhih—with an abundance; tirtha-rajam—the kin gof holy places; yatra—where; apurvam——previously; kim api—something; kalayam cakratuh—saw; mat-prabhavat—by My power; abhiranam—of gopas; kulam—the community; api—something; tatha—so; gandini-nandanah—Akrura; api—also.

 

 

     "Avoid the southern path. Go north to the king of holy places, a place beautiful with many blossoming sumanah flowers and graceful birds, the place where, by My mercy, Akrura first saw the world of the gopas.

 

 

Text 17

 

 

yajvanas te yad api bhavato vipriya helanan me

     namras tesham tad api bhavana-dvara-rathyam jihithah

gayantinam mad-anucaritam tatra viprangananam

     malokaya sprihayasi na ced ikshanair vancito 'si

 

     yajvanah—the performers of yajnas; te—they; yad api—something; bhavatah—to you; vipriya—not dear; helanan—because of offending; me—me; namrah—bowing down; tesham—of them; tad api—something; bhavana-dvara-rathyam—the doors of the houses; jihithah—abandon; gayantinam—singing; mad-anucaritam—My pastimes; tatra—there; viprangananam—of the brahmanas' wives; ma—non't; alokaya—for seeing; sprihayasi—you desire; na—not; cet—if; ikshanaih—by glances; vancitah—cheated; asi—you are.

 

 

     "Even if you don't wish to pass by the doors of the yajnika-brahmanas who because they slighted Me are not dear to you, you should still glance at the brahmanas' wives, who are always singing My glories. If you do not wish to see them, your eyes will be cheated of something very valuable.

 

 

Text 18

 

 

tad-vikhyatam sphuöa-viöapinam mandalenabhipurnam

     turnam gaccher upapuri-purah koöikakhyam pradesham

yatra prapte mayi vikirati netram udayana-pali

     shalinapi prakaöita-bhujamulam alpam jahasa

 

     tad vikhyatam—named that; sphuöa-viöapinam—with blossoming trees; mandalena—by the circle; abhipurnam—filled; turnam—quickly; gaccheh—please go; upapuripurah—near Mathura; koöikakhyam—named Kotika; pradesham—place; yatra—where; prapte—attained; mayi—in Me; vikirati—casting; netram—eyes; udayana-pali—gril who tends a garden; shalina—shy; api—also; prakaöita—manifested; bhujamulam—shoulder; alpam—slightly; jahasa—smiled.

 

 

     "Then please quickly go to the place named Koöika, which is near Mathura City, and which is filled with a grat circle of blossoming trees. When I walked through that place, a girl picking flowers uncovered part of her shoulder and shyly smiled at Me.

 

 

Text 19

 

 

ittham krantva pura-parisaran yahi saööikarakhyam

     paööi-bhutam bhramara-nripateh pushpitaranyam arat

shridamanam shubhaga garudi-kritya yatradhirudhah

     kridakari dadhad urubhujan dvadashaham vasami

 

     ittham—thus; krantva—going; pura-parisaran—from the area of the city; yahi—please go; saööikarakhyam—named Sattika; paööi-bhutam—the capital; bhramara-nripateh—of the king of the bees; pushpita—filled with flowers; aranyam—forest; arat—near; shridamanam—Shridama; shubhaga—O auspicious one; garudi-kritya—becoming Garuda; yatra—where; adhirudhah—climbed; kridakari—enjoying pastimes; dadhat—placing; uru—many; bhujan—arms; dvadasha—twelve; aham—days; vasami—I stayed.

 

 

     "Going further from Mathura City, please go to the flower-filled forest named Saööikara, which is the capital city of the king of bees. O fortunate one, in that forest I stayed for twelve days. There Shridama manifested the form of Garuda, and I, playfully manifesting a form of many arms, climbed on his shoulders.

 

 

Text 20

 

 

mugdhe shyamah kalayati yuva pashya mam eva na tvam

     ity ullasair ahamahamikam sarvatah kurvatibhih

yanalambi sarala-nayanaloka-maitri-bharanam

     graminabhir yuvatibhir aham yatra patri-krito 'smi

 

     mugdhe—O beautiful girl; shyamah—dark; kalayati—looks; yuva—youth; pashya—look; mam—at me; eva—indeed; na—and; tvam—you; ity—thus; ullasaih—hapily; ahamahamikam—saying, "I! I!"; sarvatah—completely; kurvatibhih—doing; yanalambi—traveling on the chariot; sarala—honest; nayana—eyes; aloka—seeing; maitri-bharanam—filled with friendship; graminabhih—village; yuvatibhih—by girls; aham—I; yatra—where; patri-kritah—become the object; asmi—am.

 

 

     " `O beautiful one, that dark youth is looking at me, not at you.' All the girls happily insisted, `At me! At me!' In this way, their eyes filled with sincere love, the village girls in that place all gazed at Me as I passed them in the chariot.

 

 

Text 21

 

 

muncan savye bahula-bahulam kananasyopashalyam

     tam cottungam hrada-parisaram dakshine kaliyasya

phullabhis tvam phita-mihiroddyotam antar-latabhir

     dhiradhvanam vimala-sarasi-raji-bhajam bhajethah

 

     muncan—avoiding; savye—on the left; bahula-bahulam—many many; kananasya—of a forest; upashalyam—the outkirts; tam—that; ca—and; uttungam—lofty; hrada-parisaram—near a lake; dakshine—on the right; kaliyasya—of Kaliya; phullabhih—blossoming; tvam—you; phiita—stopped; mihiroddyotam—sunlight; antah—within; latabhih—by vines; dhira—O wise one; adhvanam—the path; vimala—pure; sarasi—lakes; raji-bhajam—series; bhajethah—please accept.

 

 

     "Avoiding the great forests on the left and the Kaliya Lake on the right, please take. O wise one, the path that goes by many clear lakes, a path covered by flowering vines that stop the sunlight.

 

 

Text 22

 

 

valli-citram vraja mriga-haram tam vrajasyopashalye

     kalye krida-vana-viharanotkanöhaya gacchato me

yatrodancat-kala-valayitair venu-gitair mriganam

     turnam raji rajani-viraha-vyakulanam ahari

 

     valli—with vines; citram—wonderful; vraja—please go; mriga-haram—to the place of deer; tam—that; vrajasya—of Vraja; upashalye—in theoutskirts; kalye—at dawn; krida—pastime; vana—forest; viharana—for enjoying pastimes; utkanöhaya—with longing; gacchatah—going; me—of Me; yatra—where; udancat—rising; kala—of sweet music; valayitaih—with circles; venu-gitaih—with flute music; mriganam—of the deer; turnam—quickly; raji—line; rajani—night; viraha—separation; vyakulanam—agitated; ahari—I removed.

 

 

     "Then please go to the place where many deer stay, a place wonderful with flowering vines, a place on the outskirts of Vraja. Eager to enjoy pastimes, I used to go there at dawn. Filling that place with circles of sweet flute-music, I used to charm the deer who, separated from me during the night, yearned to see Me.

 

 

Text 23

 

 

anamranam hasita-mukulaih phulla-ganda-sthalanam

     durad drishöim sphuöa-sumanasam syandane muncatinam

te vaidagdhi-parimala-kiro yatrra simantininam

     sasrur banavali-vilasita ruddha-lakshyah kaöakshah

 

     anamranam—bowing down; hasita—smiling; mukulaih—with buds; phulla—blossoming; ganda-sthalanam—cheeks; durat—from afar; drishöim—sight; sphuöa-sumanasam—blossoming sumanah flowers; syandane—on the chariot; muncatinam—releasing; te—they; vaidagdhi—skillful; parimala-kirah—fragrant; yatra—where; simantininam—of beautiful girls; sasruh—released; banavali—arrows; vilasita—playful and glistening; ruddha—pierced; lakshyah—target; kaöakshah—sidelong glances.

 

 

     "As I rode on the chariot many beautiful girls, bending under the burden of many budding smiles, graceful like sumanah flowers, and their cheeks blossoming, expertly shot many fragrant arrows of sidelong glances, arrows that hit Me, their target, again and again.

 

 

Text 24

 

 

esha shriman pravasati rathi madhavo radhikayah

     prema-sthulan-karana-kuöilaloka-bhangi-vilasah

ity autsukyad vara-yuvatibhih smaritoddama-narma

     gharmambhobhir vrita-tanur aham yatra citrayito 'smi

 

 

     esha—He; shriman—glorious; pravasati—going on a journey; rathi—on a chariot; madhavah—Lord Krishna; radhikayah—of Radha; prema—love; sthulam—by great; karana—causing; kuöila—crooked; aloka—of glances; bhangi—waves; vilasah—pastimes; ity—thus; autsukyat—eagerly; vara-yuvatibhih—by the beautiful girls; smarita—reminded; uddama—great; narma—pastimes; gharmambhobhih—with perspiration; vrita—covered; tanuh—body; aham—I; yatra—where; citrayitah—become like a painted picture; asmi—am.

 

 

     " `Handsome Krishna, who splashes waves of playful, crooked, loving glances at Shri Radha, now rides far away on a chariot.' When I remember how the girls of Vraja spoke these words, My body becomes covered with perspiration, and I become stunned, standing motionless like a painted picture.

 

 

Text 25

 

 

lila-svapno mama vijayate yatra nagendra-bhoge

     shri-radhangi-krita-pada-yugambhoja-samvahanasya

tatra kshirambudhi-parimala-spardhane baddha-haste

     grame kamam dhvajavati bhaje baddha-vishrama-saukhyam

 

     lila—pastime; svapnah—dream; mama—of Me; vijayate—is glorious; yatra—where; nagendra-bhoge—Nagendra—bhoga; shri-radha—by Shri Radha; angi-krita—accepted; pada-yugambhoja—lotus feet; samvahanasya—massage; tatra—there; kshirambudhi—of the milk ocean; parimala—fragrance; spardhane—rivalling; baddha—tied; haste—hands; grame—in the village; kamam—Kama; dhvajavati—with a flage; bhaje—I worship; baddha—tied; vishrama—of rest; saukhyam—happiness.

 

 

     "Nearby is Nagendra-bhoga, where Shri Radha massaged My feet as I enjoyed pastimes of sleep. In that village, which is decorated with flags, which has a sweet fragrance rivalling even the milk-ocean, and which is the place where My hands were tied, I happily slept.

 

 

Text 26

 

 

so 'yam dadhnam mathana-ninadakranta-dik-cakravalo

     ghoshas tosham tava janayita yojana-dvandva-cumbi

divyenalam nikhila-jagatim sarpisha tarpayanti

     bhratar bhumna vilasati vidher gomayi yatra srishöih

 

     so 'yam—that; dadhnam—of yogurt; mathana—of churning; ninada—sounds; akranta—approached; dik-cakravalah—the directions; ghoshah—sound; tosham—happiness; tava—of you; janayita—will be born; yojana-dvandva—two yojanas (16 miles); cumbi—kissing; divyena—splendid; alam—greatly; nikhila—entire; jagatim—universe; sarpisha—with ghee; tarpayanti—pleasing; bhratah—O brother; bhumna—by the earth; vilasati—enjoys pastimes; vidheh—of Brahma; gomayi—cows; yatra—where; srishöih—creation.

 

 

     "There the sound of yogurt being churned, a sound that kisses as far away as sixteen miles, will bring you great happiness. O My brother, with their glistening ghee the cows Brahma created for that place can satisfy the whole universe.

 

 

Text 27

 

 

kaksham laksha-vidhir abhitah kasaribhih paritam

     tam sannaddha-vraja-vijayinim shalmalakhyam bhajethah

vithyam vithyam prithuka-nikara yatra mitranuvelam

     khelantas tan anuvidadhate vikraman me kramena

 

 

     kaksham—the courtyard; laksha-vidhibhih—with hundreds of thousands; abhitah—everywhere; kasaribhih—with buffaloes; paritam—filled; tam—that; sannaddha-vraja-vijayinim—glorious to Vraja; shalmalakhyam—named Salamala; bhajethah—please go; vithyam—on the path; vithyam—on the path; prithuka—of children; nikara—multitude; yatra—where; mitra—O friend; anuvelam—always; khelantah—playing; tan—to them; anuvidadhate—imitate; vikraman—heroic deeds; me—of Me; kramena—one after another.

 

 

     "O My friend, next please go to the place named Shalmala, a very glorious place in Vraja, a place of hundreds of thousands of buffalo, a place where on pathway after pathway hosts of children play, imitating My heroic pastimes.

 

 

Text 28

 

 

durad esha pranayati pura labdha-sahara-nama

     premanandam tava nayanayor aupanando nivasah

janghalena kshiti-pati-purim syandanenanuvindan

     yatraharam priyam akaravam hari haiyangavinam

 

     durat—from afar; esha—this; pranayati—brings; pura—before; labdha-sahara-nama—named Sahara; premanandam—the bliss of love; tava—of you; nayanayoh—of the eyes; aupanandah—of Upananda; nivasah—the home; janghalena—quickly; kshiti-pati-purim—the king of cities on the earth; syandanena—by chariot; anuvindan—ataining; yatra—where; aharam—eating; priyam—dear; akaravam—I did; hari—charming; haiyangavinam—butter.

 

 

     "Even from afar, Upananda's home, which bears the name Sahara, will bring bliss and love to your eyes. When by chariot I swiftly traveled to the king of all earthly cities, I ate some delicious butter in that village.

 

 

Text 29

 

 

gopendrasya vraja-parisare labdha-tushöir labhethas

     tam vikhyatam kalita-mahila-caru-helam rahelam

yam asadya prahita-murali-kakali-dutiko 'ham

     sayam gopi-kulam akaravam sami-nepathya-naddham

 

     gopendrasya—of the king of the gopas; vraja-parisare—in the area of Vraja; labdha-tushöih—happy; labhethah—please attaine; tam—that; vikhyatam—named; kalita—enjoyed; mahila—girls; caru—beautiful; helam—pastimes; rahelam—rahela; yam—which; asadya—attaining; prahita—sent; murali—of the flute; kakali—music; dutikah—messenger; aham—I; sayam—in the evening; gopi-kulam—the gopis; akaravam—did; sami—half; nepathya-naddham—with garments and ornaments.

 

 

     "Next please happily go to the place named Rahela, which is within the realm of the gopa-king Nanda. Sending out the sweet music of My flute as a messenger, I made the gopis run there with their garments and ornaments half arranged.

 

 

Text 30

 

 

yatra pritan aham akaravam mitra-bhavena shavan

     haram haram vidita-samayo ballavinam dadhini

shakhi-vratah sa khalu valitah prita-sharabhidhas te

     deshah klesham pathishu rathino darayishyaty udaram

 

     yatra—where; pritan—pleased; aham—I; akaravam—did; mitra-bhavena—as a friend; shavan—boy; haram—taking; haram—and taking; vidita—known; samayah—opportunity; ballavinam—of the gopis; dadhini—yogurt; shakhi-vratah—trees; sa—that; khalu—indeed; valitah—encricled; prita-sharabhidhah—named Pritasara; te—of you; deshah—place; klesham—suffering; pathishu—on the pathways; rathinah—of the chariot; darayishyaty—rip into shreds; udaram—great.

 

 

     "The place that bears the name Pritasara, which is circled by many trees, and which is the place where again and again I stole the gopis' yogurt and gave it to the happy boys who were My friends, will rip into shreds all the sufferings you may have felt as your chariot goes on those forest pathways.

 

 

Text 31

 

 

so 'yam rambha-naöana-caöulaih sevyamano marudbhih

     kamrashokottama-sumanasam nirbharamoda-dhari

piyushena sphurita-vasatis tam udancad-guru-shrir

     lokatitah kila madayita ballavendrasya lokah

 

     so 'yam—that; rambha—of banana trees; naöana—dancing; caöulaih—expert; sevyamanah—being served; marudbhih—by the wind; kamra—charming; ashoka—asoka trees; uttama—excellent; sumanasam—sumanah flowers; nirbharamoda-dhari—very frarant; piyushena—with nectar; sphurita—manifested; vasatih—home; tam—that; udancat—rising; guru—great; shrih—beauty and glory; loka—the world; atitah—beyond; kila—indeed; madayita—will delight; ballavendrasya—of the gopa king; lokah—the realm.

 

 

     "Beautiful with banana trees gracefully dancing in the breeze, fragrant with ashoka and sumanah flowers, opulent and glorious, and the home of sweet nectar, the gopa-king's realm, which is beyond the touch of the material world, will delight you.

 

 

Text 32

 

 

pashyantinam cakita-cakitam labdha-sangam batanke

     mam uttunga-vyasana-visaraih kamam unmaditanam

tasam vidyut-tarala-vapusham ballavinam prapatad

     vidyut-karim kathayati jano dakshinam yasya kaksham

 

     pashyantinam—seeing; cakita-cakitam—frightened; labdha-sangam—attained the association; bata—indeed; anke—on thelap; mam—to Me; uttunga-vyasana-visaraih—with great dstress; kamam—desire; unmaditanam—maddened; tasam—of them; vidyut—by lightning; tarala—trembling; vapusham—forms; ballavinam—of the gopis; prapatat—from falling; vidyut-karim—Vidyutkari; kathayati—call; janah—people; dakshinam—southern; yasya—of that; kaksham—side.

 

 

     "Frightened, distraught, and mad with love, the gopis gazed at Me in that place. Trembling as if struck by lightning, they fell to the ground. That is why the people call this place Vidyutkari (the place where lightning struck).

 

 

Text 33

 

 

yatrakrurah pranaya-nividotkanöhaya kunöhitatma

     rangad goshöhanganam anusaran mam alokishöa bandhum

tad-bashpambhah-kula-paricayarabdha-jrimbhaih kadambaih

     sa samvita vilasati taöi yatra sauyatrikakhya

 

     yatra—where; akrurah—Akrura; pranaya-nividotkanöhaya—with longing of love; kunöhita—overcome; atma—heart; rangat—out of love; goshöhanganam—the land of Vraja; anusaran—following; mam—Me; alokishöa—saw; bandhum—relative; tad-bashpambhah-kula-paricayarabdha-jrimbhaih—with great tears; kadambaih—with kadamba trees; sa—that; samvita—filled; vilasati—is splendidly manifest; taöi—riverbank; yatra—where; sauyatrikakhya—called Sauyatrika.

 

 

     "On that riverbank is splendidly manifested the place called Sauyatrika, where Akrura, shedding tears, and his heart filled with the intense longing of love, gazed at Me, his kinsman, in Vraja.

 

 

Text 34

 

 

dhavad-balavali-karatala-proccalad-baladhinam

     yatrottunga-sphaöika-paöala-spardhi-deha-dyutinam

ghrayam ghrayam nava-trina-shikham muncatinam valante

     vatsalinam caöula-caöulam shashvad-aöikanani

 

     dhavat—running; balavali—boys; karatala—clappingtheir hands; proccalat—rising; baladhinam—of tails; yatra—where; uttunga—great; sphaöika—crystal; paöala—abundance; spardhi—rivaling; deha—bodies; dyutinam—splendor; ghrayam ghrayam—smelling and smelling; nava-trina-shikham—new grass; muncatinam—releasing; valante—go; vatsalinam—of calves; caöula-caöulam—very restless; shashvat—always; aöikanani—leaping.

 

 

     "In that place are many restless calves, their splendid bodies rivaling tall crystal roofs, calves always jumping, always running to where they smell new grass, and always chased by boys trying to catch their moving tails.

 

 

Text 35

 

 

abhirinam nayana-sarani-sangamad eva tasam

     sadyo moööayita-madhurimollasa-bhangi-vidhata

piöhi-bhuto mama parimalodgara-goshöhi-gariyan

     yatrasthanim anu vijayate panduro ganda-shailah

 

     abhirinam—of the gopis; nayana—of nthe eyes; sarani—the path; sangamat—from the touch; eva—indeed; tasam—of them; sadyah—at once; moööayita—of remembrance of the beloved; madhurima—sweetness; ullasa—joy; bhangi—waves; vidhata—creator; piöhi-bhutah—become a sitting place; mama—of Me; parimala—fragrance; udgara—emitting; goshöhi-gariyan—great; yatra—where; asthanim—place; anu—following; vijayate—is glorious; pandurah—white;; ganda-shailah—a great rock.

 

 

     "In that place is a great, glorious, and fragrant boulder that often became My sitting place. When that boulder touches the pathway of their eyes, the gopis at once become plunged in waves of sweet bliss as they remember Me with love.

 

 

Text 36

 

 

renur nayam prasarati gavam dhuma-dhara krishanor

     venur nasau gahana-kuhare kicako roraviti

pashyonmatta ravir abhiyayau nadhunapi pracinim

     mam cancalyam kalaya kucayih patra-vallim tanomi

 

     renuh—dust; na—not; ayam—this; prasarati—flows; gavam—of cows; dhuma-dhara—a stream of smoke; krishanoh—of fire; venuh—flute; na—not; asau—that; gahana-kuhare—deep in the forest; kicakah—bamboo; roraviti—again and again making a great sound; pashya—look; unmatta—madd; ravih—the sun; abhiyayau—attained; na—not; adhuna—now; api—even; pracinim—west; mam—Me; cancalyam—restlessness; kalaya—see; kucayoh—on the breasts; patra-vallim—drawing pictures and designs; tanomi—I do.

 

 

     "A gopi said, `That is not dust from the cows. It is a stream of smoke coming from hearthfires. And that is not the sound of the flute in the forest. It is the sound of bamboo in the wind. O passionate one, look. The sun has not yet come to the western horizon. Don't be so restless. Come, I will paint some colorful pictures and designs on your breasts.'

 

 

     Note: In Texts 36-46 Lord Krishna quotes some conversations of the gopis. In this verse one gopi is eagerly looks for some signs that Lord Krishna and the cows have returned at the and of the day.

 

 

Text 37

 

 

dure vamshi-dhvanir udayate hanta ma dhava tavad

     dhumrodanim api na hi gavam lakshyate dhuli-lekha

asti dvare gurur api tato lambitam stambhayanti

     kshive nivim tvam iha tarasa yahi gohantaralam

 

     dure—from afar; vamshi-dhvanih—the soundof the flute; udayate—is manifested; hanta—indeed; ma—don't; dhava—run; tavat—then; dhumrodanim—dust; api—even; na—not; hi—indeed; gavam—of the cows; lakshyate—is seen; dhuli-lekha—writing in the dust; asti—is; dvare—at the door; guruh—elder; api—even; tatah—then; lambitam—stumbled; stambhayanti—tightening; kshive—O mad girl; nivim—belt; tvam—you; iha—here; tarasa—quickly; yahi—please go; gehantaralam—in the house.

 

 

     "A gopi said, `The fluite music comes from far away, but the dust raised by the cows still is not seen. Your mother is at the door. O passionate girl, please tighten your belt and come inside the house.

 

 

Text 38

 

 

apratyushad api sumanasam vithibhir grathyamana

     dhatte nasau sakhi katham aho vaijayanti-samaptim

dhinvan gopi-nayana-shikhino vyoma-kaksham jagahe

     so 'yam mugdhe nivida-dhavalo dhuli-cakrambu-vahah

 

     apratyushat—since early morning; api—even; sumanasam—of sumanah flowers; vithibhih—with strings; grathyamana—tying; dhatte—places; na—not; asau—this; sakhi—O friend; katham—how?; ahah—Oh; vaijayanti-samaptim—completion of the vaijayanti garland; dhinvan—cheerfully; gopi—of the gopis; nayana—of the eyes; shikhinah—the peacocks; vyoma-kaksham—ths sky; jagahe—rises; so 'yam—that; mugdhe—O charming one; nivida-dhavalah—white clouds; dhuli-cakrambu-vahah—abundance of dust.

 

 

     "A gopi said, `My friend, since morning you have been stringing these sumanah flowers. Why do you not have a vaijayanti garland by now? O beautiful one, it is already evening, for the great dust-cloud raised by the surabhi cows has now enetred the sky, to the great delight of the peacocks of the gopi's eyes.'

 

 

     Note: The gopis' eyes are here compared to peacocks. The peacocks, who especially like the monsoon season, dance for joy when they first see the monsoon clouds. In the same way the gopis become happy when they see in the distance the cloud of dust that signals the return of Lord Krishna and the cows.

 

 

Text 39

 

 

asmin bhuyo visrimara-vapuh-saurabhe saurabheyi-

     dhuler jalaih savalita-shiro-malati-cakravale

antar goshöham pravishati harau hanta kasya na cetas

     trishnam dhatte jarati mukhare kim vritha raraöhishi

 

     asmin—here; bhuyah—greatly; visrimara-vapuh-saurabhe—whose form is fragrant; saurabheyi—of the surabhi cows; dhuleh—of the dust; jalaih—by the abundance; savalita—darkened; shirah—on the head; malati-cakravale—circle of jasmineflowers; antah—within; goshöham—Vraja; pravishati—entering; harau—Lord Krishna; hanta—in deed; kasya—of whom?; na—not; cetah—the heart; trishnam—thirst; dhatte—gives; jarati—O old lady; mukhare—talkative; kim—why?; vritha—useless; raraöhishi—you speak hars words.

 

 

     "A gopi said, `His body fragrant, and the jasmine flowers in His hair covered with dust from the cows, Krishna now enters Vraja. O talkative old lady, why do you speak these harsh words? What girl does not find her heart thirsting after Krishna?'

 

 

Text 40

 

 

ma mandaksham kuru guru-janad dehalim geha-madhyad

     ehi klanta divasam akhilam hanta vishleshato 'si

esha smero milati mridule ballavi-citta-hari

     hari gunjavalibhir alibhir lidha-gandho mukundah

 

     ma—don't; mandaksham—shyness; kuru—do; guru-janat—from superiors; dehalim—doorway; geha-madhyat—from the house; ehi—please come; klanta—distraught; divasam—day; akhilam—entire; hanta—indeed; vishleshatah—from separation; 'si—you are; esha—He; smerah—smiling; milati—meeting; mridule—O delicate one; ballavi-citta-hari—who steals the  gopis' hearts; hari—charming; gunjavalibhih—with gunja; alibhih—with bees; lidha—licked; gandhah—fragrance; mukundah—Krishna.

 

 

     "A gopi said, `O delicate gopi, please don't be shy because Your elderly relatives are present. Come from inside the house to the porch. All day long you have been morose because of separation from Krishna. At this moment charming, smiling Krishna, who enchants the gopis' hearts, who is decorated with gunja garlands, and whose bodily fragrance is licked by the bumblebees, walks by your house.'

 

 

Text 41

 

 

shaurir goshöhanganam anusaran shinjitair eva mugdhah

     kinkinyas te parihara drishos tandavam manditangi

arad gitaih kala-parimilan-madhurikaih kurange

     labdhe sadyah sakhi vivashatam vaguram kas tanoti

 

     shaurih—Krishna; goshöhanganam—Vraja; anusaran—entering; shinjitaih—tinkling; eva—even; mugdhah—charmed; kinkinyah—ornamnets; te—of you; parihara—please rtaract; drishoh—of Yiur eyes; tandavam—the enthusaisatic dancing; mandita—decorated; angi—limbs; arat—from afat; gitaih—music; kala-parimilan-madhurikaih—with the sweetness; kurange—a deer; labdhe—attained; sadyah—at once; sakhi—O friend; vivashatam—not under control; vaguram—a trap; kah—who; tanoti—places.

 

 

     "A gopi said, `Entering the land of Vraja, Krishna is now charmed by the tinkling of your ornaments. O beautifully decorated gopi, please stop the wild dancing of your eyes. What hunter will carefully place a trap, when with sweet music he has already captured the deer?'

 

 

Text 42

 

 

yantya lilodbhaöa-kala-tula-koöi sadyas tvayasau

     labdha candravali sakhi kutah shabda-bhedakhya-vidya

pashyopendrah sadana-padavim ballavendrasya muncan

     antar-bhinno muhur iha yaya sambhramad bambhramiti

 

     yantya—going; lila—pastimes; udbhaöa—great; kala—sweet music; tula—equal; koöi—edge; sadyah—at once; tvaya—by you; asau—this; labdha—attained; candravali—O candravali; sakhi—friend; kutah—from where?; shabda-bhedakhya-vidya—knowledge of making different sounds; pashya—look; upendrah—Krishna; sadana-padavim—the path home; ballavendrasya—of the gopa; muncan—releasing; antah—within; bhinnah—different; muhuh—again and again; iha—here; yaya—by whom; sambhramat—hurriedly; bambhramiti—repeatedly wanders.

 

 

     "A gopi said, `O friend Candravali, how did you learn the art of sweetly tinkling your anklets? Look! Enchanted by that sound, Krishna now turns from the path to the gopa-king's palace. Now He frantically searches for that sound's source.'

 

 

Text 43

 

 

shvasotkampah vasati vasater vatsalo dvari devo

     valli-stomaih kshanam iha mukhambhoja-lakshmim pidhehi

durac ceto-manim apaharann esha bhavyangi divyo

     vibbokas te mura-vijayino vartma-pati babhuva

 

     shvasa—sighing; utkampah—trembling; vasati—stays; vasateh—of the home; vatsalah—affectionate; dvari—at the door; devah—the Lord; valli-stomaih—by the vines; kshanam—for a moment; iha—here; mukhambhoja-lakshmim—the beautyof the lotus face; pidhehi—please cover; durat—from afar; ceto-manim—the jewel of the heart; apaharan—stealing; esha—He; bhavyangi—O girl with the beautiful limbs; divyah—splendid; vibbokah—indifference; te—of you; mura-vijayinah—of Krishna; vartma—on the path; pati—going; babhuva—is.

 

 

     "A gopi said, `Sighing and trembling, lovesick Krishna stands at your door. Quick, hide your beautiful face behind these flowering vines. O girl with the beautiful limbs, even from afar splendid Krishna will rob the jewel of your heart. Then your proud indifference to Him will set foot on a path that leads far away.'

 

 

Text 44

 

 

yashöir bhumau luöhati tarasa sramsate pashya vamsi

     kamsarateh skhalanam amalam shringam angi-karoti

duran nandah kalayati puro hrepayamum na radhe

     vande devi sthagaya capalapanga-bhangi-vitanam

 

     yashöih—stick; bhumau—to the groubnd; luöhati—falls; tarasa—quickly; sramsate—falls; pashya—look; vamsi—flute; kamsarateh—of Krishna; skhalanam—falling; amalam—splendid; shringam—honr; angi-karoti—does; duran—from afar; nandah—Nanda; kalayati—sees; purah—before; hrepaya—embarras; amum—Him; na—not; radhe—O Radha; vande—I bow down; devi—O goddess; sthagaya—please hide; capala—restless; apanga-bhangi-vitanam—sidelong glance.

 

 

     "A gopi said, `Look! Krishna's flute falls to the ground. His flute and His bugle have also fallen. King Nanda watches from afar. O Radha, please don't embarrass Krishna. Please turn from Him Your restless sidelong glance.'

 

 

Text 45

 

 

tishöhan goshöhangana-bhuvi muhur locanantam vidhatte

     jatotkanöhas tava sakhi harir dehali-vedikayam

mithya-manonmati-kavalite kim gavaksharpitakshi

     svantam hanta glapayasi bahih prinaya prana-natham

 

     tishöhan-stabnding; goshöhangana-bhuvi—in Vraja; muhuh—again and again; locanantam—the corner of the eyes; vidhatte—places; jatotkanöhah—yearning; tava—of You; sakhi—O friend; harih—Krishna; dehali-vedikayam—at the door; mithya—false; mana—pride; unmati—by the passion; kavalite—devoured; kim—why?; gavaksha—from the window; arpita—placed; akshi—eyes; svantam—own heart; hanta—indeed; glapayasi—make wither; bahih—outside; prinaya—give pleasure; prana-natham—to the Lord of Your life.

 

 

     "A gopi said, `O gopi friend, standing in the courtyard, Krishna, filled with longing, again and again glances at your doorway. O girl devoured by false pride, why do you only look at Him from your window? Why do you make your heart wither away like that? Come outside. Give pleasure to the master of your heart.'

 

 

Text 46

 

 

pashya vridam sa-kapaöam asau tanvati nah purastat

     dvare gauri na sarati muhuh shaurinakaritapi

akrishöaya gahana-kuhare venu-vidya-vinodair

     janaty asyah punar anupamam vikramam kunja-vithi

 

     pashya—look; vridam—shyness; sa-kapaöam—pretending; asau—she; tanvati—manifesting; nah—of us; purastat—in the presence; dvare—at the door; gauri—the gopi with the fair complexion; na—not; sarati—goes; muhuh—again and again; shaurina—by Krishna; akarita—called; api—even; akrishöaya—attracted; gahana-kuhare—deep in the forest; venu-vidya-vinodaih—by the expert pastimes of the flute; janaty—knows; asyah—of her; punah—again and again; anupamam—peerless; vikramam—running; kunja—forest; vithi—path.

 

 

     "A gopi said, `Look! Even though Krishna calls for her again and again, the gopi with the fair complexion pretends to be very shy and reserved when we all stand before her. But the forest path knows how quickly she runs to the forest when Krishna's flute calls her there.'

 

 

Text 47

 

 

ittham saci-smita-ruci-bhritam yatra sandhyanubandhe

     mam uddishya smara-parimalam bibhratinam adabhram

paunahpunyad vividha-hridayottunga-bhavanusangi

     lila-jalpah kuvalaya-drisham prema-purnah purasit

 

     ittham—thus; saci—crooked; smita—smile; ruci—splendor; bhritam—with; yatra—where; sandhyanubandhe—in the evening; mam—Me; uddishya—in relation to; smara-parimalam—the fragrance of Kamadeva; bibhratinam—holding; adabhram—great; paunahpunyat—again and again; vividha—various; hridaya—of the heart; uttunga—great; bhava—love; anusangi—following; lila-jalpah—playful talk; kuvalaya-drisham—of the lotus-eyed gopis; prema-purnah—filled with love; pura—previously; asit—was.

 

 

     "Scented with the fragrance of Kamadeva, their hearts filled with love, and their splendid smiles crooked, the lotus-eyed gopis playfully and affectionately spoke in this way every evening.

 

 

Texts 48-49

 

 

damakrishöi-dvi-gunita-karabaddha-vidyotitanam

     gharmambhobhir dara-valayita-smera-ganda-sthalanam

bhalopanta-pracalad-alaka-shreni-bhajam madiyaih

     kirti-stomair mukharita-mukhambhoja-lakshmi-bharanam

 

hela-cancad-valaya-ranita-granthitair manthaninam

     dhvanonmishrair masrina-masrinam mathnatinam dadhini

gitais tasam kuvalaya-drisham yatra ratrer virame

     premottanair mama samajani svapna-lila-samaptih

 

     dama—rope; akrishöi—pulled; dvi-gunita—twice; kara—hand; abaddha—held; vidyotitanam—splendid; gharmambhobhih—with perspiration; dara-valayita-smera-ganda-sthalanam—with smiles just beginning on their cheeks; bhalopanta—onm the edges of their foreheads; pracalat—moving; alaka-shreni-bhajam—with locks of curly hair; madiyaih—my; kirti—glories; stomaih—eith multitudes; mukharita—talkatuve; mukhambhoja—lotus mouths; lakshmi-bharanam—very beautiful; hela—playfully; cancat—moving; valaya—bracelets; ranita—tinkling; granthitaih—with knots; manthaninam—to be churned; dhvanonmishraih—with many sounds; masrina-masrinam—very sweet; mathnatinam—churning; dadhini—yogurt; gitaih—with singing; tasam—of them; kuvalaya-drisham—lotus-eyed; yatra—where; ratreh—of the night; virame—at the end; premottanaih—with great love; mama—of Me; samajani—is manifested; svapna—of sleep; lila—pastimes; samaptih—the conclusion.

 

 

     "Pulling the churning rope with both their splendid hands, slight smiles encircling their perspiring cheeks, curly locks of hair moving to and fro on the edges of their foreheads, their beautiful and talkative mouths filled with My glories, their playfully moving bracelets tinkling as they churned, and all these sounds gently and sweetly mixing together, the lotus-eyed gopis would churn yogurt and sing. When night came to an end, My pastimes of sleep also came to an end with the gopis' songs.

 

 

Text 50

 

 

nirmaya tvam vitara phalakam hari kamsari-murtya

     varam varam dishasi yadi mam mana-nirvahanaya

yat pashyanti bhavana-kuhare ruddha-karnantaraham

     sahankara priya-sakhi sukham yapayisyami yamam

 

     nirmaya—creating; tvam—you; vitara—giuve; phalakam—a picture; hari—charming; kamsari—of Krishna; murtya—of the form; varam varam—again and again; dishasi—you show; yadi—if; mam—to me; mana—jealous anger; nirvahanaya—for accomplishment; yat—what; pashyanti—seeing; bhavana-kuhare—at home; ruddha-karnantara—stopping my ears; aham—I; sahankara—proud; priya-sakhi—O dear friend; sukham—happily; yapayisyami—I will pass; yamam—the night.

 

 

     "A gopi said, `Dear gopi friend, if you again and again insist that I should remain angry and jealous, then please draw a picture of Krishna's enchanting form, and give it to me. Staying in my room, and plugging up my ears, I will gaze at that picture again and again. In this way I will happily pass the night.'

 

 

Text 51

 

 

santi sphita vraja-yuvatayas tvad-vinodanukula

     raginy-agre mama sahacari na tvaya ghaööaniya

drishövabhyarne shaöha-kula-gurum tvam katakshardha-candran

     bhru-kodande ghaöayati javat pashya samrambhiniyam

 

     santi—are; sphita—many; vraja-yuvatayah—girls of Vraja; tvad-vinodanukula—eager ot enjoy pastimes with You; raginy—affectionate; agre—in the presence; mama—of me; sahacari—friend; na—not; tvaya—by You; ghaööaniya—touched; drishöva—seeing; abhyarne—near; shaöha-kula-gurum—the guru of cheaters; tvam—You; kataksha—of sidelong glances; ardha-candran—the half-moon arrows; bhru—of the eyebrows; kodande—on the archer's bopws; ghaöayati—places; javat—quickly; pashya—look!; samrambhini—angry; iyam—she.

 

 

     A gopi said, `O Krishna, many girls in Vraja yearn to enjoy pastimes with You. My friend is not like them. She does not desire You at all. In fact, whenever she sees You, the spiritual master of all rogues and cheaters, she becomes angry and places in the two archer's bows of her eyebrows many half-moon arrows of sidelong glances to attack You.'

 

 

Text 52

 

 

ma bhuyas tvam vada ravisuta-tira-dhurtasya vartam

     gantavya me na khalu tarale duti simapi tasya

vikhyataham jagati kathina yat pidhatte mad-angam

     romanco 'yam sapadi pavano haimanas tatra hetuh

 

     ma—don't; bhuyah—greatly; tvam—you; vada—tell; ravisuta—of the Yamuna; tira—by the shore; dhurtasya—of the rascal; vartam—news; gantavya—to be gone; me—by me; na—not; khalu—indeed; tarale—restless; duti—messenger; sima—limit; api—even; tasya—of Him; vikhyata—famous; aham—I; jagati—in thew world; kathina—harsh; yat—what; pidhatte—covers; mad-angam—my limbs; romancah—standing erect; ayam—this; sapadi—at once; pavanah—wind; haimanah—winter; tatra—ther; hetuh—the reason.

 

 

     "A gopi said, `Please don't again talk about this rascal who plays by the Yanmuna's bank. O restless messenger, I will no go anywhere near Him. In this world I am famous as a very hard and harsh person. The winter wind is the reason why the hairs of my body are now standing erect.'

 

 

Text 53

 

 

kamam dure vasatu paöima caöu-vrinde tavayam

     rajyam svamin viracaya mama pranganam ma prayasih

hanta klanta mama sahacari ratrim ekakiniyam

     nita kunje nikhila-pashupi-nagarojjagarena

 

     kamam—desire; dure—far away; vasatu—may stay; paöima—clever words; caöu-vrinde—in many words of flattery; tava—of you; ayam—this; rajyam—kingdom; svamin—O master; viracaya—please make; mama—of me; pranganam—courtyard; ma—don't; prayasih—go; hanta—indeed; klanta—exhausted; mama—of me; sahacari—the friend; ratrim—night; ekakini—alone; iyam—she; nita—passed; kunje—in the forest grove; nikhila—all; pashupi—the gopis; nagara—lover; ujjagarena—staying awake.

 

 

     "A gopi said, `O master, please keep Your clever flatteries far away. Go to Your own kingdom. Don't come into my courtyard. My friend is now completely exhausted. She spent the whole night waiting for a rake who enjoys with every single gopi.'

 

 

Text 54

 

 

medinyam te luöhati dayita malati mlana-pushpa

     tishöhan dvare ramani vimanah khidyate padmanabhah

tvam connidra kshapayasi nisham rodayanti vayasya

     mane kas te nava-madhurima tam tu nalokayami

 

     medinyam—on the ground; te—of you; luöhati—fallen; dayita—dear; malati—jasmine; mlana—withered; pushpaflower; tishöhan—staying; dvare—at the door; ramani—O beautiful girl; vimanah—dejected; khidyate—suffers; padmanabhah—Krishna; tvam—You; ca—and; unnidra—sleepless; kshapayasi—pass; nisham—the night; rodayanti—weeping; vayasyah—friends; mane—in jealous anger; kah—what?; te—of you; nava-madhurima—new sweetness; tam—that; tu—indeed; na—not; alokayami—I see.

 

 

     "A gopi said, `O beautiful one, the jasmine garland you liked is now wilted and thrown on the ground. Krishna with the lotus-navel now stands, dejected, at your doorstep. Your friends have not slept the whole night. You passed the whole night weeping. What ever-new sweetness do you find in this jealous anger? I see no sweetness in it.'

 

 

Text 55

 

 

mad-vaktrambhoruha-parimalonmatta sevanubandhe

     patyuh krishna-bhramara kurushe kim-taram antarayam

trishnabhis tvam yadi kala-ruta vyagra-cittas tadagre

     pushpaih pandu-cchavim aviralair yahi punnaga-kunjam

 

     mat—my; vaktra—face; ambhoruha—lotus; parimala—by the fragrance; unmatta—maddened; seva—service; anubandhe—in relation; patyuh—to my husband; krishna-bhramara—O black bee of Krishna; kurushe—You do; kim-taram—why?; antarayam—obstacle; trishnabhih—with thirst; tvam—you; yadi—if; kala-ruta—buzzing; vyagra-cittah—agitated at heart; tada—then; agre—in the presence; pushpaih—with flowers; pandu-cchavim—white splendor; aviralaih—thick; yahi—please go; punnaga-kunjam—to the punnaga grove.

 

 

     "A gopi said, `O Krishna-bee intoxicated by the fragrance of my lotus face, why do You try to stop me from serving my husband? O humming bee, if Your heart is tortured by thirst You should fly over to the punnaga forest thick with white flowers.'

 

 

Text 56

 

 

atrayantam calam api harim lokayanti balishöham

     tvam alambya priya-sakhi ghane nasmi kunje nilina

asman mugdhe hridaya-nihitad adya pitambarat te

     shakto nanyah kuca-paricaye mat-puro ma vyathishöhah

 

     atra—here; ayantam—coming; calam—moving; api—even; harim—Krishna; lokayanti—seeing; balishöham—powerful; tvam—you; alambya—taking shelter of; priya-sakhi—O dear gopi friend; ghane—thick; na—not; asmi—I am; kunje—in the forest; nilina—hiding; asman—from that; mugdhe—O beautiful girl; hridaya-nihitat—in the heart; adya—now; pitambarat—from Krishna who wears yellow garments; te—of you; shaktah—able; na—not; anyah—another; kuca—of the breasts; paricaye—familiarity; mat-purah—in my presence; ma—don't; vyathishöhah—worry.

 

 

     "A gopi said, `O powerful gopi-friend, even if I see Krishna approaching I will not run and hide in this thick forest, for I will take shelter of you.'

     "Her friend replied, `O beautiful friend, don't worry about this Krishna in yellow garments who lives in your heart. As long as I am here no one will have the power to touch your breast.'

 

 

     Note: The last part of this verse is ambiguous and may also be interpreted:

 

     "Her friend replied, `O beautiful friend, don't worry. Only Krishna in yellow garments who lives in your heart will touch your breast. As long as I am here no one else will have the power to touch ut.'

 

 

Text 57

 

 

mam pushpanam avacaya-mishad duram aniya kunjam

     smitva dhurtah kim iti rabhasad uccakair gayasi tvam

shankam antar na racaya mudha tanvi gitam tanomi

     sphitam vrindavana-bhuvi muhuh krishnasarotsavaya

 

     mam—me; pushpanam—of flowers; avacaya—of picking; mishat—on the pretext; duram—far away; aniya—bringing; kunjam—to the forest; smitva—smiling; dhurtah—rogue; kim—why?; iti—thus; rabhasat—cheerfully; uccakaih—loudly; gayasi—sing; tvam—You; shankam—fear; antah—within; na—not; racaya—do; mudha—needlessly; tanvi—slender girl; gitam—song; tanomi—I do; sphitam—great; vrindavana—of Vrindavana; bhuvi—in the land; muhuh—again and again; krishnasara—of the blak deer that bears the name Krishna; utsavaya—for a festival of happiness.

 

 

     "A gopi said, `You are a rogue. On the pretext of picking flowers You tricked me to come far away in this forest. Why do You sing so loudly and cheerfully?'

     "Then I replied, `O slender gopi, please don't be worried at heart for no reason. I sing only to please the black Krishna-deer that live in Vrindavana.'

 

 

Text 58

 

 

varam varam vrajasi salila-cchadmana padmabandhoh

     putrim jnatas tava sakhi rasah pundarikekshane 'sau

cetah-kamya bhavati vishada sarasali na va me

     te na smeram muhur abhilashamy acyutam rakta-padmam

 

     varam varam—again and again; vrajasi—you come; salila-cchadmana—on the pretext of fetching water; padmabandhoh putrim—to the Yamuna; jnatah—known; tava—of you; sakhi—O friend; rasah—the nectar; pundarika—lotus; ikshane—eyes; asau—He; cetah—by the heart; kamya—desired; bhavati—is; vishada—white; sarasali—lotus flowers; na—not; va—or; me—of me; te—of you; na—not; smeram—smiling; muhuh—again and again; abhilashamy—I desire; acyutam—infallible Krishna; rakta—red; padmam—lotus.

 

 

     "A gopi said, `On the pretext of fetching water you come again and again to the Yamuna. O my friend, I know you have fallen in love with a person whose eyes are white lotus flowers.'

     "The gopi's friend then replied, `My heart doesn't like the white lotus flowers. It is the red lotus of smiling and infallible Krishna that again and again I yearn to see.'

 

 

     Note: Here the first gopi uses the word  pundarikekshana" to refer to Lord Krishna. However, the second gopi interprets that word to mean "looking (ikshana) at the whote lotus flowers (pundarika)". The second gopi therefore protests, "I am not interested in looking at whote lotus flowers. I want to see Lord Krishna."

 

 

Text 59

 

 

pashyamy antar vihita-vasatim tvam aralangananam

     atra kshive sprihayasi katham krishna-kanöha-grahaya

sadhu brushe sakhi mada-kalo mam shikhandojjvalo 'yam

     kunje drishöva bhuja-gada-manoddama-darpo 'bhyupaiti

 

     pashyamy—I see; antah—within; vihita—established; vasatim—home; tvam—you; arala—crooked; angananam—of women; atra—here; kshive—O passionate girl; sprihayasi—you desire; katham—why?; krishna-kanöha—the peacock of Krishna; grahaya—to attain; sadhu—good; brushe—you say; sakhi—O friend; mada-kalah—very proud; mam—to me; shikhanda—peacock feather; ujjvalah—splendid; ayam—this; kunje—in the forest; drishöva—seeing; bhujagada—a snake; mana—subduing; uddama—great; darpah—pride; abhyupaiti—attained.

 

 

     "A gopi said, `O passionate girl, I see that you have made your home among many crooked, snake-like girls. Why do you long to embrace the peacock that is Krishna?'

     "The gopi's friend replied, `Friend, what you say is true. But it is not my fault. I do not approach Him. It is Krishna, who wears a splendid peacock-feather, and who is very proud of once defeating a snake, who approaches me and tries to embrace me whenever He sees me in the forest.'

 

 

     Note: The peacock is the ablest enemy of the snakes. Here Lord Krishna is compared to a peacock, and the gopis are compared to snakes. Here the second gopi says that if she is ever seen being embraced by Krishna, Krishna is embracing her by force, for of her own will she would never embrace Him.

 

 

Text 60

 

 

bale candravali na hi bahir bhuya-bhuyah pradoshe

     gehat trishnavati kuru purah krishna-vartmavalokam

sarvasyantar-jadima-damane pavake nadya labdhe

     mugdhe siddhim mama rasavati-prakriya na prayati

 

     bale—child; candravali—Candravali; na—not; hi—indeed; bahih—outside; bhuya-bhuyah—again and again; pradoshe—at sunset; gehat—from the house; trishnavati—thirsty; kuru—do; purah—before; krishna—of Krishna; vartma—the path; avalokam—looking; sarvasya—od all; antah—within; jadima—cold; damane—subduing; pavake—in the fire; na—not; adya—now; labdhe—obtained; mugdhe—O charming girl; siddhim—fulfillmet; mama—of me; rasavati—sweet; prakriya—action; na—not; prayati—goes.

 

 

     "A gopi said, `Thirsty child Candravali, please do not again and again run out of the house to look at the path where Krishna may perhaps walk at sunset.'

     "Candravali replied, `Foolish beautiful friend, if I do not now find a fire to end all the coldness than numbs my heart, my sweet desire will never be fulfilled.'

 

 

     Note: Perhaps the "fire" here is Lord Krishna, or perhaps these words are a suicide threat.

 

 

Text 61

 

 

hastenadya priya-sakhi lasat-pushkarabhena durat

     krishnenaham mada-kala-drisha kampitangi vikrishöa

nicair jalpa bhramati purato bhranta-citte gurus te

     hum kalindi-pulina-vipine dipta-dantishvarena

 

     hastenawith a hand; adya—today; priya-sakhi—zo dear friend; lasat—glistening; pushkara—lotus flower; abhena—with the splendor; durat—from afar; krishnena—by Krishna; aham—I; mada-kala-drisha—His eyes filled with passion; kampita—trembling; angi—limbs; vikrishöa—pulled; nicaih—low; jalpa—please talk; bhramati—bewilders; puratah—in the presence; bhranta-citte—whose heartb is bewildered; guruh—of the superior; te—of you; hum—yes; kalindi-pulina—by the Yamuna's shore; vipine—in the forest; dipta—ferocious; dantishvarena—by the king of elephants.

 

 

     "A gopi said, `Dear friend, today Krishna, splendid like a glistening lotus flower, and His graceful eyes sweet with passion, suddenly grabbed me with His hand and pulled me far away. That is why my every limb now trembles.'

     "Her friend replied, `O friend bewildered at heart, speak softly. Your superiors are here.'

     "The first gopi then said, `Ah. Yes. As I said, in the forest by the Yamuna's shore a great, black elephant grabbed me with its trunk.'

 

 

     Note: Here the words "krishna" and "hastena" (hand) are ambiguous. Afraid of her superiors, the gopi here modifies her original statement by implying that when she spoke the word "krishna" she meant "black" (not the person Krishna), and when she spoke the word "hastena" (hand) she meant the elephant's truck, which is considered his hand.

 

 

Text 62

 

 

vrindaranye mama vidadhire nirbharotkanöhitani

     kridollasaih sapadi harina ha maya kim vidheyam

jnatam dhurte sprihayasi muhur nanda-putraya tasmai

     ma shankhishöhah sakhi mama raso divya-sarangato 'bhut

 

     vrindaranye—in Vrindavana forest; mama—of me; vidadhire—placed; nirbhara—great; utkanöhitani—longings; krida—pastimes; ullasaih—splendid and joyful; sapadi—at once; harina—by Krishna; ha—Oh; maya—by me; kim—what?; vidheyam—should be done; jnatam—known; dhurte—O rogue; sprihayasi—you desire; muhuh—again and again; nanda-putraya—the son of Nanda; tasmai—to Him; ma—don't; shankhishöhah—worry; sakhi—O friend; mama—of me; rasah—love; divya-sarangatah—from the splendid deer; abhut—was.

 

 

     "A gopi said, `I yearn after Hari, who plays in Vrindavana forest.'

     "Her friend replied, `Rascal. Now I know that again and again you yearn after Nanda's son.'

     "The first gopi then said, `Friend, don't worry. It is the splendid deer that I love.'

 

 

     Note: The word "harina" is ambiguous. It may mean "with Hari", or it may also mean "the many deer". Here the gopi originally meant the first meaning, but when she was rebuked for what she said, she insisted that she really meant the second.

 

 

Text 63

 

 

ittham-bhuta bahu-vidha-padarambha-gambhira-garbha

     karnanam me sphuöatarataya koöibhih patum ishöa

asit tasam priya-sakha pura yatra kalyana-vacam

     premollasa-prakaöana-para karmaöha narma-goshöhi

 

     ittham-bhuta—in this way; bahu-vidha-pada—with many words; arambha—beginning; gambhira—deep; garbha—within; karnanam—of the ears; me—of Me; sphuöatarataya—manifest; koöibhih—with millions; patum—to drink; ishöa—desired; asit—was; tasam—of them; priya-sakha—O dear friend; pura—previously; yatra—where; kalyana—auspicious; vacam—of words; prema—of love; ullasa—joy and splendor; prakaöana—manifesting; para—great; karmaöha—intelligent; narma—playful; goshöhi—gopis.

 

 

     "In this way the gopis spoke many profound and eloquent words. I yearn to have many millions of ears so that I may always drink the nectar of their words. O dear friend, filled with love and bliss, the gopis' words were always very clever and playful.

 

 

Text 64

 

 

keyam shyama sphurati sarale gopa-kanya kim artham

     prapta sakhyam tava mrigayate nirmitasau vayasya

alingamum muhur iti tatha kurvati mam viditva

     nari-vesham hriyam upayayau manini yatra radha

 

     ka—who?; iyam—this; shyama—dark girl; sphurati—manifest; sarale—O gentle one; gopa-kanya—gopi; kim—what?; artham—purpose; prapta—attained; sakhyam—friendship; tava—of you; mrigayate—is sought; nirmita—prepared; asau—She; vayasya—friend; alinga—embrace; amum—her; muhuh—again and again; iti—thus; tatha—so; kurvati—doing; mam—Me; viditva—understanding; nari-vesham—dressed as a woman; hriyam—embarassment; upayayau—attained; manini—proud; yatra—where; radha—Radha.

 

 

     "Shri Radha said, `Who is this dark girl?'

     "Her gopi friend replied, `She is a gopi.'

     "Shri Radha said, `Why has She come here?'

     "The gopi friend replied, `She seeks Your friendship.'

     "Shri Radha said, `She is My friend.'

     "The gopi friend replied, `If that is so, You should embrace Her again and again.'

 

     "Embracing Me, and at once understanding that She was embracing Krishna disguised as a woman, proud Radha became embarrassed.

 

 

Text 65

 

 

yatrottungah kara-paricayam shashvad asedivamso

     bhuyamsi me vimala-drishadam kalpita mandalibhih

bandhayodyat-tarala-tarasam tarnakanam nikhatah

     kilah kula-sthala-valayino bhanti padmakaranam

 

     yatra—where; uttungah—tall; kara—hand; paricayam—near; shashvat—always; asedivamsah—attained; bhuyamsi—many; me—of Me; vimala—glittering; drishadam—stones; kalpita—arranged; mandalibhih—with circles; bandhaya—for confining; udyat—rising; tarala—restless; tarasam—quick; tarnakanam—of the calves; nikhatah—planted; kilah—posts; kula—group; sthala—place; valayinah—encircling; bhanti—are splendid; padmakaranam—of the lakes filled with lotus flowers.

 

 

     "Circling the lotus-filled lakes are many splendid and tall fences made with glistening stones, fences I made with My own hands to confine the quick and restless calves.

 

 

Text 66

 

 

no janimah kaöhina-vidhina mad-vidhanam kapale

     gopalinam kila vilikhita kidrishi varna-lekha

yah sandhyayam su-mukhi milito gokule raja-dutah

     so 'yam karne nibhrita-nibhritam madhavam vavaditi

 

     na—not; u—indeed; janimah—we know; kaöhina—hard and cruel; vidhina—by Brahma; mad-vidhanam—of girls like us; kapale—on the forehead; gopalinam—of gopis; kila—indeed; vilikhita—is written; kidrishi—like what?; varna-lekha—written with letters; yah—who; sandhyayam—at sunset; su-mukhi—O girl with the beautiful face; militah—met; gokule—in Gokula; raja-dutah—a messenger of the king; so 'yam—he; karne—in the ear; nibhrita-nibhritam—in a secluded place; madhavam—to Krishna; vavaditi—talks again and again.

 

 

     "A gopi said, `We do not know what fate Brahma has written on the forehead of gopis like us. O girl with the beautiful face, in a very secluded place a messenger from the king now talks again and again to Krishna.

 

 

Text 67

 

 

esha kshatta vraja-nara-pater ajnaya gokule 'smin

     bale pratar nagara-gataye ghoshanam atanoti

dushöam bhuyah sphurati ca balad ikshanam dakshinam me

     tena svantam sphuöati caöulam hanta bhavyam na jane

 

     eshah—he; kshatta—the gatekeeper; vraja-nara-pateh—of Vraja's king; ajnaya—by the order; gokule—in Gokula; asmin—in this; bale—O child; pratah—in the morning; nagara-gataye—on the streets of the town; ghoshanam—annohncement; atanoti—does; dushöam—evil; bhuyah—again and again; sphurati—trembles; ca—and; balat—by force; ikshanam—eye; dakshinam—right; me—of me; tena—by that; svantam—my heart; sphuöati—breaks apart; caöulam—agitated; hanta—indeed; bhavyam—what will be; na—not; jane—I know.

 

 

     "A gopi said, `O child, by the king of Vraja's order a gatekeeper makes at dawn an inauspicious announcement on the streets of the town. Again and again my right eye trembles, and my restless heart now breaks into pieces. Alas, I do not know what the future holds.'

 

 

Text 68

 

 

pratar yatram narapati-pure tathyam akarnya shaurer

     ayamaya priya-sakhi maya yamini prarthitabhut

pashya kshipram prathita-laghima papiniyam prabhata

     jayante hi pracura-tamaso nanukulah pareshu

 

     pratah—at dawn; yatram—journey; narapati-pure—in the king's palace; tathyam—truth; akarnya—hearing; shaureh—of Krishna; ayamaya—for a slow arruval; priya-sakhi—O dear friend; maya—by me; yamini—night; prarthitabhut—prayed; pashya—look; kshipram—quickly; prathita-laghima—frivolous; papini—sinful; iyam—this; prabhata—sunrise; jayante—is bonr; hi—indeed; pracura-tamasah—very dark; na—not; anukulah—favorable; pareshu—to others.

 

 

     "A gopi said, `Dear friend, hearing that in truth Krishna would leave tomorrow morning for the king's city, I prayed to the goddess of night that she would pass very slowly. Look! The sinful dawn very quickly came. Dark things like night are never kind to others.

 

 

Text 69

 

 

yavad vyaktim na kila bhajate gandineyanubandhah

     tavan natva sumukhi bhavatim kincid abhyarthayishye

pushpair yasya muhur akaravam karna-puran murareh

     seyam phulla griha-parisare malati palaniya

 

     yavat—as long as; vyaktim—manifest; na—not; kila—indeed; bhajate—tends; gandineya—Akrura; anubandhah—relationship; tavan—so long; natva—bowing down; sumukhi—O girl with the beautiful face; bhavatim—to you; kincit—something; abhyarthayishye—I request; pushpaih—with flowers; yasyah—of which; muhuh—again and again; akaravam—I did; karna-puran—earrings; murareh—of Krishna; sa iyam—that; phulla—flowering vine; griha-parisare—near the house; malati—jasmine; palaniya—to be maintained.

 

 

     "A gopi said, `O girl with the beautiful face, as long as Akrura still has not taken Krishna away from us, I bow down before you and beg a favor from you. Near my home is a jasmine vine whose flowers I repeatedly picked to make earrings for Krishna. I ask you to take care of that vine after I am gone.'

 

 

     Note: The gopi here hints at her plan to commit suicide after Krishna has gone.

 

 

Text 70

 

 

naivaishi tvam patitam asanim murdhni nirmiyamanam

     enam kas te sakhi shikharinim hanta pata hatasmi

turnam mugdhe bahir anusara pranganam geha-madhyad

     adhyarudho jigamishur asau syandanam nanda-sunuh

 

     na—not; aveshi—you see; tvam—you; patitam—fallen; asanim—thunderbolt; murdhni—on the head; nirmiyamanam—created; enam—this; kah—what?; te—of you; sakhi—O friend; shikharinim—flowering vine; hanta—indeed; pata—protected; hata—dead; asmi—I am; turnam—quickly; mugdhe—O chamring and bewildwered girl; bahih—outside; anusara—follow; pranganam—to tyhe courtyard; geha-madhyat—from within the house; adhyarudhah—ascended; jigamishuh—about to depart; asau—He; syandanam—the chariot; nanda-sunuh—Nanda's son.

 

 

     "A gopi said, `O bewildered beautiful girl, Don't you see the thunderbolts that are falling on our heads? Who will be left to take care of this flowering vine? I myself am already dead. Quickly follow me out of the house and into the courtyard. Already on the chariot, Nanda's son is now about to depart.'

 

 

Text 71

 

 

asid arye pashupa-paöalim antara nantarayah

     prapuh papa na ca vikalatam pada-bhangais tarangah

dhvasto nabhud ayam api manak syandane cakrabandhah

     satyam ganta madhupuram asau hanta kim keshi-hanta

 

     asit—was; arye—O saintly girl; pashupa-paöalim—the gopi; antara—in the midst; na—not; antarayah—an aobstacle; prapuh—attained; papah—sinful; na—not; ca—and; vikalatam—unable to go; pada-bhangaih—with broken legs; tarangah—horses; dhvastah—destroyed; na—not; abhut—was; ayam api—this; manak—slightly; syandane—on the chariot; cakrabandhah—wheels; satyam—truth; ganta—will go; madhupuram—to Mathura; asau—He; hanta—indeed; kim—will?; keshi-hanta—the killer of Keshi.

 

 

     "A gopi said, `O saintly girl, Will the gopis do nothing to stop Him? Will no one break the horses' legs? Will no one break the chariot's wheels? Is it true that Krishna, who killed the Keshi demon, will now go to Mathura?'

 

 

Text 72

 

 

arad agre kalaya nripater duta nirdhuta-lajja

     sajja tanvi kim api vishamam sahasam kartum icchuh

yanad yavad visrijasi purash candra-hasam na krishnam

     hastat tavad visrijati sakhi candra-hasam na krishnam

 

     arat—near; agre—in front; kalaya—look; nripateh—of the king; duta—the messenger; nirdhuta—shaking off; lajja—shame; sajja—beautifully dressed; tanvi—slender; kim api—something; vishamam—terrible; sahasam—violent; kartum—to do; icchuh—desires; yanat—from the chariot; yavat—as long as; visrijasi—you give up; purah—in the presence; candra-hasam—a glistening swrod like the moon's smile; na—not; krishnam—Krishna; hastat—from the hand; tavat—then; visrijati—abandons; sakhi—friend; candra—moon; hasam—smile; na—not; krishnam—Krishna.

 

 

     "A gopi said, `Akrura! Messenger of the king! Look! That slender beautifully dressed girl before you wishes to do something terrible. As long as you do not send moon-faced Krishna down from the chariot, my friend will not drop from her hands the glistening black sword that seems to smile like the crescent moon.'

 

 

     Note: The gopi with the swords threatens suicide.

 

 

Text 73

 

 

mugdhe pashya kshanam api harim netram unmilayanti

     mohena tvam viracaya muhur natmano vancanani

shrinvan kakutsavam api puro hanta simantininam

     kruras turnam vinudati ratham duram akrura-nama

 

     mugdhe—O beautiful bewildered girl; pashya—look; kshanam—for a moment; api—even; harim—atKrishna; netram—eyes; unmilayanti—opening; mohena—with bewilderment; tvam—you; viracaya—please make; muhuh—again and again; na—not; atmanah—of the self; vancanani—cheating; shrinvan—hearing; kaku—of plaintive words; utsavam—a festival; api—also; purah—in the presence; hanta—indeed; simantininam—of the girls; krurah—cruel; turnam—quickly; vinudati—makes go; ratham—chariot; duram—far away; akrura-nama—named Akrura.

 

 

     "A gopi said, `O beautiful bewildered girl, open your eyes for a moment and look at Krishna. Don't foolishly cheat yourself again and again. Even as he hears the beautiful gopis' plaintive words, cruel Akrura quickly drives the chariot far away.'

 

 

Text 74

 

 

pashya kshamodari tava mukhaloka-janma hi shoko

     varam varam hari-nayanayor bashpam antas tanoti

dhavad-vaji-sphurad-uru-khurottanitanam vitano

     dhulinam tu srayati visarann esha mithya-kalankam

 

     pashya—look; kshamodari—O girl with the slender waist; tava—of you; mukha—face; aloka—sight; janma—birth; hi—indeed; shokah—grief; varam—again; varam—and again; hari-nayanayoh—of Lord Krishna's eyes; bashpam—tears; antah—within; tanoti—extends; dhavat—running; vaji—horses; sphurat—manifested; uru-khura—from the great hooves; uttanitanam—raised; vitanah—manifestation; dhulinam—of dust; tu—but; srayati—goes; visaran—flows; esha—this; mithya—false; kalankam—dirt.

 

 

     "A gopi said, `O girl with the slender waist, again and again gazing at your face, grieving Krishna sheds tears from His eyes. It is a mistake to think that those tears are caused by the dust raised by the running horses' hooves.'

 

 

Text 75

 

 

krishnam mushnann akaruna balad gopa-nari-vadharthi

     ma maryadam yadu-kula-bhuvam bhindhi re gandhineya

ity uttunga mama madhu-pure yatraya yatra tasam

     vitrastanam parivaralire ballavinam vilapah

 

     krishnam—Krishna; mushnann—stealing; akaruna—mercifiless one; balat—forcibly; gopa-nari—of the gopis; vadha—the death; arthi—desiring; ma—don't; maryadam—the bounds of proper conduct; yadu-kula-bhuvam—of the Yadu dynasty; bhindhi—break; re—O; gandhineya—Akrura; ity—thus; uttunga—great; mama—of Me; madhu-pure—in Mathyra City; yatraya—by the journey; yatra—where; tasam—of them; vitrastanam—agitated; parivaralire—filled the directions; ballavinam—of the gopis; vilapah—the lament.

 

 

     "A gopi said, `O cruel Akrura, please don't, wishing to kill the gopis, rob Krishna from us. Please don't break the righteousness of the Yadu dynasty.'

 

     "In this way, as I left for Mathura City, the four directions were filled with the gopis' lamentation.

 

 

Text 76

 

 

shashvan-niraharana-kapaöa-prapta-gopala-nari-

     gudha-krida-vasati-nivida-cchaya-kunjopagudhah

yatradure vilasati mahan baddha-rolamba-sadma-

     padmamoda-snapita-pavanah pavanakhyas tadagah

 

     shashvat—always; nira—water; aharana—fetching; kapaöa—on the pretext; prapta—attained; gopala-nari—with the gopis; gudha—secret; krida—pastimes; vasati—abode; nivida—thick; cchaya—shade; kunja—forest; upagudhah—hidden; yatra—where; adure—not far away; vilasati—plays; mahan—great; baddha-rolamba-sadma—the bumblebees' homes; padma—lotus flowers; amoda—frgrance; snapita—bathed; pavanah—breeze; pavanakhyah—named Pavana; tadagah—lake.

 

 

     "Lake Pavana-sarovara is bathed by breezes carrying the scent of lotus flowers. Not far away are the glistening homes of many bumblebees. Nearby are many thickly shaded hidden forest groves where I would always enjoy secret pastimes with the gopis that came there on the pretext of fetching water.

 

 

Text 77

 

 

lilakrantair mura-vijayinah sarvatah pada-patair

     vailakshanyam kim api jagatam antar akarshi nitah

ete nandishvara-parisara netra-vithim bhajante

     tivram matah kim api dahanam cetasi jvalayantah

 

     lilakrantaih—with many pastimes; mura-vijayinah—of Krishna; sarvatah—in all ways; pada-pataih—by the footprints; vailakshanyam—distinct; kim api—something; jagatam—of the universes; antah—within; akarshi—attracts; nitah—brought; ete—they; nandishvara-parisara—near Nandisvara Hill; netra-vithim—the pathway of the eyes; bhajante—wortship; tivram—sharp; matah—O mother; kim api—something; dahanam—burning; cetasi—in the heart; jvalayantah—setting on fire.

 

 

     "A gopi said, `O mother, when the area around Nandishvara Hill, an area filled with the footprints Krishna left as He enjoyed pastimes, an area that is the most glorious in all the universes, walks on the pathway of my eyes, my heart suddenly bursts into flames.'

 

 

Text 78

 

 

asti premnam tvayi parimalo mamsalah kamsa-shatror

     adya shvo va sa tava bhavita hari-haranukari

dambholinam api su-vadane garbha-nirbheda-dakshair

     ebhih kamam kim u vilapitair bandhavan dandahishi

 

     asti—is; premnam—of love; tvayi—for you; parimalah—fragrance; mamsalah—great; kamsa-shatroh—of Krishna; adya—today; shvah—tomorrow; va—or; sa—He; tava—of you; bhavita—will be; hari—charming; hara—necklace; anukari—imitating; dambholinam—of thunderbolts; api—even; su-vadane—O girl with the beautiful face; garbha—within; nirbheda—breaking; dakshaih—expert; ebhih—by them; kamam—desire; kim—why?; u—indeed; vilapitaih—with lamentations; bandhavan—relatives and friends; dandahishi—do you again and again set on fire.

 

 

     "A gopi said, `Either today or tomorrow Krishna will playfully become like a charming flower garland wrapped around you, a garland fragrant with love for you. O girl with the beautiful face, with these laments, which are like thunderbolts that break the heart, why do you again and again set all your friends and relatives on fire?'

 

 

Text 79

 

 

ma karpanyad viracaya vritha bashpa-moksham hatashe

     krishnashlishöam tanum anupamam svecchaya na tyajami

jvalas tivro viraha-dahanad apta-janma balan me

     marmonmathi laghutaram imam patayan dandahiti

 

     ma—don't; karpanyat—out of wretchedness; viracaya—create; vritha—uselessly; bashpa-moksham—release of tears; hata—killed; ashe—whose hope; krishna—Krishna; ashlishöamembrcaed; tanum—form; anupamam—peerless; svecchaya—own desire; na—not; tyajami—I abandon; jvalah—burning; tivrah—sharp; viraha—of separation; dahanat—from the fire; apta—attained; janma—birth; balan—forcibly; me—of me; marma—heart; unmathi—churning; laghutaram—very light; imam—this; patayan—causing to fall; dandahiti—again and again setting on fire.

 

 

     "A gopi said, `O girl whose hopes are now all dead, please do not shed so many tears so pitifully and so uselessly.'

     "Her friend replied, `I would never voluntarily leave this peerless body, a body Krishna embraced so many times. Of their own accord the flames of separation attack me. They churn my heart. Burning again and again, they will surely cause this body to fall.'

 

 

Text 80

 

 

karunyabdhau kshipasi jagatim ha kim ebhir vilapair

     dhehi sthairyam manasi yad abhur adhvage baddha-raga

smritva vanim api yadi nijam sa vrajam najihite

     dhurto 'smakam tri-jagati tatas tanvi nirdoshatabhut

 

     karunya—of wretchedness; abdhau—in the ocean; kshipasi—I trhow; jagatim—the world; ha—alas; kim—what?; ebhih—with them; vilapaih—with lamentations; dhehi—please give; sthairyam—peacrefulness; manasi—in the heart; yat—what; abhuh—was; adhvage—going on the path; baddha—bound; raga—love; smritva—remembering; vanim—words; api—also; yadi—if; nijam—own; sa—He; vrajam—to Vraja; na—not; ajihite—return; dhurtah—rascal; asmakam—of us; tri-jagati—in the three worlds; tatah—then; tanvi—O selfer girl; nirdoshata—freedom from fault; abhut—became.

 

 

     "A gopi said, `What is the use of all these lamentations? You are throwing the whole world into an ocean of grief. Please be peaceful at heart. It is true that you once were bound with passionate love to Krishna, Krishna who has now traveled on a road far from here. If that rogue Krishna, not remembering His promise, does not return to Vraja, then the three worlds will know that it is He, and not us gopis who are at fault.'

 

 

Text 81

 

 

kvayam ganta madhu-ripur ito gokulad asmadiyah

     kale ramsye sukham iti maya hanta mano vyadhayi

ka janite yad iha khalata-caturi-dikshitena

     niksheptavyam shirasi kulisham gandini-nandanena

 

     kva—where?; ayam—He; ganta—will go; madhu—of Madhu; ripuh—the enemy; itah—from here; gokulat—from Gokula; asmadiyah—of us; kale—at the time; ramsye—will enjoy; sukham—happiness; iti—thus; maya—by me; hanta—indeed; manah—jealous anger; vyadhayi—did; ka—who?; janite—knows; yat—what; iha—here; khalata—in wickedness; caturi—in expertness; dikshitena—initiated; niksheptavyam—to be thrown; shirasi—on the head; kulisham—thunderbolt; gandini-nandanena—by Akrura.

 

 

     "A gopi said, `Thinking, `If Krishna were to leave Gokula, where would He go. Surely He will stay here always, always happily enjoying pastimes', I would always be proud and jealous and angry. Who amongst us knew that Akrura, a disciple initiated in the arts of creating mischief, would throw this thunderbolt at our heads?'

 

 

Text 82

 

 

na kshodiyan api sakhi mama prema-gandho mukunde

     krandantim mam nija-sukha-gata-khyapanaya pratihi

khelad-vamsi-valayinam analokya tad-vaktra-bimbam

     dhvastalamba yad aham ahaha prana-kiöam bibharmi

 

     na—not; kshodiyan—to be crushed; api—even; sakhi—O friend; mama—of me; prema—of love; gandhah—the scent; mukunde—for Lord Krishna; krandantim—weeping; mam—me; nija—own; shubhagata—good fortune; khyapanaya—for teaching; pratihi—please know; khelat—playing; vamsi—the flute; valayinam—encircling; analokya—not seeing; tad-vaktra-bimbam—His face; dhvasta—destroyed; alamba—shelter; yat—what; aham—I; ahaha—aha!; prana—of life; kiöam—the worm; bibharmi—I maintain.

 

 

     "A gopi said, `Friend, I have not even the slightest particle of the fragrance of love for Krishna. Please know that when I weep, I am merely teaching the other gopis how fortunate they were to associate with Krishna. This must be true, for now that I am without any shelter, and I am unable to see Krishna's handsome face as He plays the flute, I still maintain the worm that is my life.'

 

 

Text 83

 

 

asha-pashaih sakhi nava-navaih kurvati prana-bandham

     jatya bhiruh kati punar aham vasarani kshayishye

ete vrindavana-viöapinah smarayanto vilasan

     utphullas tan mama kila balan marma nirmulayanti

 

     asha—of hope; pashaih—with the ropes; sakhi—O friend; nava-navaih—newer and newer; kurvati—doing; prana—of life; bandham—bondage; jatya—by birth; bhiruh—a timid woman; kati—how many?; punah—again; aham—I; vasarani—days; kshayishye—I will destroy; ete—they; vrindavana-viöapinah—the trees of Vrindavana; smarayantah—reminding; vilasan—pastimes; utphullah—blossoming; tan—them; mama—of me; kila—indeed; balan—forcibly; marma—heart; nirmulayanti—pulls up by the roots.

 

 

     "A gopi said, `Friend, with newer and newer ropes of hope I keep my life tightly bound. By birth I am a timid woman. How many days can I pass in this way? Again and again reminding me of Lord Krishna's pastimes, the blossoming trees in Vrindavana forest violently pull my heart by its roots.'

 

 

Text 84

 

 

sa vishramyan manasija-dhanur bibhramodbodha-vidya

     cilli-valli-bhrami-madhurimoddama-sampadbhir ishöa

etam artim mama samayita smerata-shankarangi

     premottunga kim u mura-bhido bhangurapanga-bhangi

 

     sa—that; vishramyan—stopping; manasija—of Kamadeva; dhanuh—the bow; bibhrama—holds; udbodha—awakening; vidya—knowledge; cilli—of the eyebrows; valli—the vines; bhrami—moving; madhurima—sweetness; uddama—great; sampadbhih—with opulences; ishöa—worshiped; etam—this; artim—distress; mama—of me; shamayita—will pacify; smerata—smiling; shankara—auspicious; angi—limbs; prema—love; uttunga—exalted; kim—whether?; u—indeed; mura-bhidah—of Krishna; bhangura—charming; apanga—of sidelong glances; bhangi—waves.

 

 

     "A gopi said, `Will the charming waves of Krishna's smiling, auspicious, and loving sidelong glances, which awaken the sleeping Kamadeva and make him again pick up his bow, and which are worshiped by the sweet opulences that stay in the flowering vines of Krishna's restless eyebrows, again pacify my sufferings?'

 

 

Text 85

 

 

kamam dure sahacari varivarti yat kamsa-vairi

     nedam lokottaram api vipad-durdinam mam dunoti

asha-kilo hridi kila dhritah prana-rodhi tu yo me

     so 'yam pidam nivida-vadavav ahni-tivras tanoti

 

     kamam—voluntarily; dure—far away; sahacari—O friend; varivarti—goes; yat—what; kamsa-vairi—Krishna; na—not; idam—this; lokottaram—above the world; api—even; vipat—calamity; durdinam—evil day; mam—me; dunoti—makes burn with pain; asha—of hope; kilah—the lance; hridi—in the heart; kila—indeed; dhritah—held; prana—life; rodhi—stopped; tu—indeed; yah—who; me—of me; so 'yam—that; pidam—pain; nivida-vadavav—great volcanic fire; ahni—fire; tivrah—intense; tanoti—gives.

 

 

     "A gopi said, `Friend, the fact that of His own accord Krishna left us and went far away is not the misfortune, the day of calamity, that makes me burn with pain. It is the lance of hope, now violently pushed into my heart, that is killing my life, that makes me burn with pain, that sets me aflame with the fires of an erupting volcano.'

 

 

Text 86

 

 

tatra sphitadhara-madhu-bhare shitalotsanga-sange

     saundaryenollasita-vapushi sphara-saurabhya-pure

narmarambha-stha-puöita-vacah-kandale nanda-sunau

     modishyante mama sakhi kada hanta pancendriyani

 

     tatra—there; sphita—great; adhara—of the lips; madhu-bhare—great sweetness; shitala—cool; utsanga—embrace; sange—in the touch; saundaryenqa—with handsomeness; ullasita—glistening; vapushi—in the body; sphara-saurabhya-pure—in the flood of sweet fragrance; narma—joking words; arambha—action; stha—staying; puöita—spoken; vacah—words; kandale—in the new sprout; nanda-sunau—Nanda's son; modishyante—will find delight; mama—of me; sakhi—O friend; kada—when?; hanta—indeed; pancendriyani—five senses.

 

 

     "A gopi said, `O friend, when will my five senses be delighted by Nanda's son, by the sweet nectar of His lips, by the cooling touch of His embrace, by His form glistening with handsomeness, by the flood of His sweet fragrance, and by the graceful new sprouts of His joking words?'

 

 

Text 87

 

 

bhindann akshnor mama kalushatam shyamalah shyamalabhir

     limpantibhir giri-parisaram madhurinam chaöabhih

avirbhavi gurutara-camatkara-bhajah kada me

     khelann agre nikhila-karananandano nanda-sunuh

 

     bhindan—breaking; akshnoh—of the eyes; mama—of me; kalushatam—the durst and impurity; shyamalah—dark; shyamalabhih—with beautiful girls; limpantibhih—anointing; giri-parisaram—the area of the hill; madhurinam—sweet; chaöabhih—with splendor; avirbhavi—manifested; gurutara-camatkara-bhajah—with great wonder; kada—when?; me—of me; khelann—playing; agre—in the presence; nikhila—all; karana—senses; anandanah—delighting; nanda-sunuh—Nanda's son.

 

 

     "A gopi said, `When, washing away the impurities that cover my eyes, anointing the area around Govardhana Hill with His dark and sweet splendor, and enjoying many pastimes, will Nanda's very wonderful son, who delights the senses of all, again appear before me?'

 

 

Text 88

 

 

anamrayam mayi nija-mukhaloka-lakshmi-prasadam

     kheda-shreni-viracita-mano-laghavayam vidhehi

seva bhagye yad api na vibho yogyata me tathapi

     smaram smaram tava karunata-puram evam bravimi

 

     anamrayam—bowing; mayi—me; nija—own; mukha—face; aloka—seeing; lakshmi—beauty and glory; prasadam—mercy; kheda-shreni—sufferings; viracita—made; manah—of the heart; laghavayam—light; vidhehi—please place; seva—service; bhagye—good fortune; yat—what; api—even; na—not; vibhah—O Lord; yogyata—rightness; me—of me; tathapi—nevertheless; smaram smaram—remembering and remembering; tava—of You; karunata—mercy; puram—flood; evam—thus; bravimi—I speak.

 

 

     "A gopi said, `Lord, my heart giddy with grief, I now bow down before You. Please give to me the mercy of seeing Your handsome and glorious face. Even if I am not fortunate enough to serve You, remembering and remembering the great flood of Your mercy, I still speak these words.'

 

 

Text 89

 

 

krida-talpe nihita-vapushah kalpite pushpa-jalaih

     smitva smitva pranaya-rabhasat kurvato narma-bhangih

vinyasyanti tava kila mukhe puga-kalim vidhasye

     kunja-dronyam aham iha kada deva seva-vinodam

 

     krida—of pastimes; talpe—on the bed; nihita—placed; vapushah—body; kalpite—arranged; pushpa-jalaih—with a network of flowers; smitva—smiling; smitva—and smiling; pranaya-rabhasat—with great love; kurvatah—doing; narma-bhangih—waves of joking words; vinyasyanti—placing; tava—of You; kila—indeed; mukhe—in the mouth; puga-kalim—betelnuts; vidhasye—I will place; kunja-dronyam—in the forest grove; aham—I; iha—here; kada—when?; deva—O Lord; seva—of service; vinodam—pastimes.

 

 

     "A gopi said, `O Lord, when, placing Your body on a pastime bed made of flowers, smiling and smiling and with passionate love speaking many graceful waves of joking words, and placing delicious betelnuts in Your mouth, will I happily serve You in the forest grove?'

 

 

Text 90

 

 

ity unnandhaih pashupa-ramani-mandalinam vilapair

     bhuyo bhuyah karuna-karunair adya kirnantarasya

udyad-bashpa tyajati parito ruddha-karna karabhyam

     durat panthavalir api sakhe yasya simopakanöham

 

     ity—thus; unnandhaih—great; pashupa-ramani-mandalinam—of the circle of gopis; vilapaih—with laments; bhuyah—again; bhuyah—and again; karuna-karunaih—pitiful; adya—now; kirnantarasya—extended; udyad-bashpa—risign tears; tyajati—shed; paritah—everywhere; ruddha-karna—covering their ears; karabhyam—with both hands; durat—far; panthavalih—travelers; api—even; sakhe—O friend; yasya—of which; simopakanöham—to the great distance.

 

 

     "O My friend, again and again hearing these pitiful lamentations from the circle of gopis, travelers on the path would cover their ears with both hands, shed tears, and flee far away.

 

 

Text 91

 

 

yuktam shringi-kanaka-nikaralingitangais tarangair

     drishöva nandishvara-taöa-bhuvi syandanam te milantam

mam ashankya sphuöam upagatam sannidhatavyam arad

     dhavantibhis tarala-taralam radhikayah sakhibhih

 

     yuktam—endowed; shringi-kanaka-nikara—with many golden ornaments; alingita—embraced; angaih—limbs; tarangaih—with horses; drishöva—seeing; nandishvara-taöa-bhuvi—on the slope of Nandisvara Hill; syandanam—chariot; te—of you; milantam—meeting; mam—Me; ashankya—thinking; sphuöam—manifested; upagatam—arrived; sannidhatavyam—to be near; arat—from afar; dhavantibhih—running; tarala-taralam—quickly; radhikayah—of Shri Radha; sakhibhih—by friends.

 

 

     "Seeing on the side of Nandishvara Hill your chariot yoked with horses embraced by many golden ornaments, and thinking that I had come, Radha's friends will run to meet you.

 

 

Text 92

 

 

gopalinam api vapur-alankara-lilam dadhano

     yesham navyah kisalaya-gano raginam mam cakara

bhramyad-bhringavalishu bhavata teshu shastashisham me

     vrindam vrindavana-viöapishu prajna vijnapaniyam

 

     gopalinam—of gopis; api—also; vapuh—of bodies; alankara—decoration; lilam—pastime; dadhanah—placing; yesham—of whom; navyah—new; kisalaya-ganah—budding twigs; raginam—passionate; mam—Me; cakara—did; bhramyad-bhringavalishu—among the restless bumblebees; bhavata—by you; teshu—among them; shastashisham—blessing; me—of Me; vrindam—host; vrindavana-viöapishu—among the trees of Vrindavana forest; prajna—O wise one; vijnapaniyam—to be offered.

 

 

     "O wise one, please offer My blessings to the trees of Vrindavana forest, trees that are the homes of many playful bumblebees, trees that pleased Me by providing many blossoming twigs that became ornaments on the gopis' bodies.

 

 

Text 93

 

 

matta vamsi-ninada-madhubhis turnagas tarnakanam

     ya muncantyah pranayam abhitah sasrur ashru-plutakshyah

tasam uccair mama paripaöhan kamato namadheyam

     kshemam pricches tvam atha nicaye nivakair naicikinam

 

     matta—intoxicated; vamsi—of the flute; ninada—of the sound; madhubhih—by the nectar; turnagah—running; tarnakanam—of the calves; ya—who; muncantyah—releasing; pranayam—love; abhitah—everywhere; sasruh—came; ashru-plutakshyah—eyes flooded with tears; tasam—of them; uccaih—loudly; mama—of Me; paripaöhan—reciting; kamatah—as you wish; namadheyam—the name; kshemam—welfare; priccheh—please ask; tvam—you; atha—then; nicaye—in the multitude; nivakaih—peaceful; naicikinam—of the cows.

 

 

     "Intoxicated by the sweet sound of My flute, and their eyes flooded with tears of love, the beautiful cows at once left their calves and ran to Me from all directions. To those cows please loudly chant My names. With a soft voice please ask about their welfare.

 

 

Text 94

 

 

dimbha-vyuham hritavati vidhau tat-tad-abhas tadaham

     stanyam yasam madhuram adhayam vatsaranm vatsalanam

varam varam mama nati-ganan vijna vijnapayetha

     namras tasam jaraöha-pashupi-mandalinam padeshu

 

     dimbha—of children; vyuham—host; hritavati—taking away; vidhau—when Brahma; tat-tad-abhah—their forms; tada—then; aham—I; stanyam—breast milk; yasam—of whom; madhuram—sweet; adhayam—drunk; vatsaranm—year; vatsalanam—affectionate to the calves; varam—again; varam—and again; mama—of me; nati—of obeisances; ganan—multitudes; vijna—O wise one; vijnapayethah—please offer; namrah—bowing down; tasam—of them; jaraöha—elderly; pashupi—gopis; mandalinam—of the circle; padeshu—to the feet.

 

 

     "O wise one, pleae bow down and again and again offer respectful obeisances to the feet of the affectionate elder gopis, whose sweet breast milk I, assuming the forms of their sons stolen by Brahma, drank for one year.

 

 

Text 95

 

 

amodam ye mama vidadhire mam aham purvakabhir

     dure yantam kusumita-vanalokanaya sprishantah

shridamadyah priya-sahacara hanta man-namatas te

     paunahpunyan nipuna bhavata tungam alinganiyah

 

     amodam—bliss; ye—attaining; mama—of Me; vidadhire—placed; mam—Me; aham—I; purvakabhih—first; dure—from afar; yantam—going; kusumita—flower filled; vana—forest; alokanaya—to see; sprishantah—touching; shridamadyah—headed by Shridama; priya-sahacarah—dear friends; hanta—indeed; man-namatah—from My name; te—they; paunahpunyan—again and again; nipuna—expert; bhavata—by you; tungam—greatly; alinganiyah—to be embraced.

 

 

     "O expert one, in My name please tightly embrace Shridama and My dear friends who, when I went far ahead to see the flower-filled forest, would, calling out, `I am first!', run after Me, catch Me, and touch Me. In this way they gave great happiness to Me.

 

 

Text 96

 

 

hatva ranga-sthala-bhuvi maya dhira kamsam nrishamsam

     kakunmishraih shapatha-shatakair gokulam preshitasya

anamras tvam carana-yugalam ballavendrasya kamam

     nama-graham mama guna-nidhe vandamano dadhitah

 

     hatvakilling; ranga-sthala-bhuvi—in the arena; maya—by Me; dhira—O wise one; kamsam—Kamsa; nrishamsam—cruel; kakunmishraih—with plaintive words; shapatha-shatakaih—with hundreds of promises; gokulam—to Gokula; preshitasya—sent; anamrah—bowing down; tvam—you; carana-yugalam—at the feet; ballavendrasya—of the gopa king; kamam—please; nama-graham—chanting the name; mama—of Me; guna-nidhe—O ocean of virtues; vandamanah—bowing down; dadhitah—please give.

 

 

     "O saintly one, after I killed cruel Kamsa in the arena, with a hundred promises and many words filled with emotion I sent the gopa-king Nanda back to Gokula. O ocean of virtues, in My name please bow doen before his feet.

 

 

Text 97

 

 

tam vandetha mama sa-vinayam namatah kshama-gatrim

     akroshantim khala-narapatim sanguli-bhangam uccaih

antash-cinta-vilulita-mukhim ha mad-eka-prasutim

     sarvangais tvam kalita-vasudhalambam ambam yashodam

 

     tam—to her; vandethah—bow down; mama—of Me; sa-vinayam—humbly; namatah—with the name; kshama—emaciated; gatrim—limbs; akroshantim—cursing; khala-narapatim—the demon king; sanguli-bhangam—with waves from her finger; uccaih—loudly; antah—in the heart; cinta—anxiety; vilulita—trembling; mukhim—face; ha—Oh; mad-eka-prasutim—her only child; sarvangaih—with all limbs; tvam—you; kalita—seen; vasudha—on the ground; alambam—resting; ambam—mother; yashodam—Yashoda.

 

 

     "Throwing all your limbs to the ground, in My name humbly offer obeisances to My mother, Yashoda. who has Me as her only child. Now her heart is filled with anxiety, her limbs are emaciated and her face marked with suffering. Making waves with her finger, she loudly curses the demon-king Kamsa.

 

 

Text 98

 

 

ya nihshvasodgama-valayinam ha-ravam muncamana

     khedodagram mama guna-katham antarenantarena

kshami-bhuta kshitipati-puri-vartma-vinyasta-netra

     bashpodgara-snapita-vasana vasarani kshipanti

 

     ya—who; nihshvasa—sighs; udgama—rising; valayinam—encricled; ha-ravam—the word "alas!"; muncamana—releasing; khedodagram—great distress; mama—of Me; guna-katham—description of the virtues; antarena antarena—in the midst; kshami-bhuta—become emaciated; kshitipati—of the king; puri—to the city; vartma—the path; vinyasta—placed; netra—eyes; bashpa—tears; udgara—emitting; snapita—bathed; vasana—garments; vasarani—days; kshipanti—passes.

 

 

     "Glorifying My virtues, and sighing, `Alas!', emaciated Yashoda stares at the road to Mathura and sheds tears that bathe her garments. In this way she passes her days.

 

 

Text 99

 

 

akrurakhye hridavati haöhaj jivanam mam nidaghe

     vindantinam muhur aviralakaram antar vidaram

sadyah sushyan-mukha-vanaruham ballavi-dirghikanam

     yasam asha-mridam anusritah prana-kurma vasanti

 

     akrura—Akrura; akhye—named; hridavati—removing; haöhat—violently; jivanam—life; mam—Me; nidaghe—when the summer season; vindantinam—finding; muhuh—again and again; aviralakaram—emaciated; antah—the heart; vidaram—breaking; sadyah—at once; sushyan—drying up; mukha—of the face; vanaruham—lotus flowers; ballavi—of the gopis; dirghikanam—of the lakes; yasam—of whom; asha—of hope; mridam—the mud; anusritah—taking shelter; prana—of life; kurmah—the turtles; vasanti—reside.

 

 

     "Now that the hot summer that bears the name Akrura has violently taken away Me, who am the sustainer of their lives, the lakes of the gopis have become emaciated, their hearts broken, and the lotus flowers of their faces withered. The turtles of their life-breaths now stay in the mud of hope.

 

 

     Note: In the summer the lakes become reduced in size, the ground becomes cracked, the lotus flowers wither, and the turtles take shelter of whatever water remains in muddy places. The presence of the Akrura-summer caused all this to happen to the gopi-lakes.

 

 

Text 100

 

 

tasam baddhanjalir anusarer antikam yantritatma

     shankabhis tvam klama-parinamad-vikriyanam priyanam

dutyam kurvann asi guna-nidhe saparadhasya yan me

     bhartur doshad api hi kushalo hanta dushyanti bhrityah

 

     tasam—of them; baddhanjalih—folded hands; anusareh—approach; antikam—near; yantritatma—peaceful at heart; shankabhih—with shyness; tvam—you; klama-parinamad-vikriyanam—their bodies changed because of suffering; priyanam—dear girls; dutyam—messenger; kurvan—doing; asi—you are; guna-nidhe—O ocean of virtues; saparadhasya—of an offender; yan—because; me—of Me; bhartuh—the master; doshat—because of faults; api—even; hi—indeed; kushalah—intelligent; hanta—indeed; dushyanti—become faulty; bhrityah—servants.

 

 

     "O ocean of  virtues, with folded hands and a peaceful heart shyly approach the dear gopis, whose limbs are marked with the signs of great suffering, and give to them a message from Me, a great offender. You should be timid before them, for intelligent servants share in their master's offenses.

 

 

Text 101

 

 

man-nepathya-stabakita-bhavad-vikshanenakulanam

     tungatankottaralita-manah-kalpanajalpa-bhajam

tishöhann asam pathi nayanayor nihshalakam gatanam

     sandesham me laghu laghu sakhe harinam vyaharethah

 

     mat—of Me; nepathya—garments; stabakita—clustered; bhavat—of you; vikshanena—by seeing; akulanam—agitated; tunga—great; atanka—anguish; uttaralita—trembling; manah—hearts; kalpana—conception; jalpa-bhajam—talking; tishöhan—staying; asam—of them; pathi—on thepath; nayanayoh—of the eyes; nihshalakam—to a secluded place; gatanam—gone; sandesham—message; me—of Me; laghu—gently; laghu—gently; sakhe—O friend; harinam—charming; vyaharethah—please give.

 

 

     "Seeing that You wear the same clothes as I, the gopis will become agitated. With trembling hearts they will speculate about your identity. Staying on the pathway of their eyes, go with them to a secluded place, and there very softly speak to them My charming message.

 

 

Text 102

 

 

yah kalindi-vana-viharanoddama-kamah kalavan

     vrindaranyan narapati-puram gandiniyena nitah

kurvan dutyam pranaya-sacivas tasya gopendra-sunor

     devinam vah sapadi savidham labdhavan uddhavo 'smi

 

     yah—who; kalindi—by the Yamuna; vana—in the forest; viharana—pastimes; uddama—great; kamah—Kamadeva; kalavan—wise and graceful; vrindaranyat—from Vrindavana; narapati-puram—to the king;s city; gandiniyena—by Akrura; nitah—broght; kurvan—doing; dutyam—meenger duty; pranaya—of love; sacivah—the minister; tasya—of Him; gopendra-sunoh—the sun pf the gopas' king; devinam—of the goddesses; vah—you; sapadi—at once; savidham—near; labdhavan—attained; uddhavah—Uddhava; asmi—I am.

 

 

     "Tell them: `I, who have now approached you goddesses, am Uddhava. I come to you with a message. I am the minister for loving affairs of a graceful and poetic King Kamadeva who yearns to enjoy pastimes in the forests by the Yamuna's shore, a King Kamadeva whom Akrura took from Vrindavana to Mathura.

 

 

Text 103

 

 

taponnaddha-shvasita-paöali-dhuyamanadhara-shrir

     mukta-kride dhavalima-dhura-hindira-kshama-gandah

smaram smaram guna-paricayam hanta vah klanta-cetah

     so 'yam kantah kim api saralah sundaram sandidesha

 

     tapa—with sufferings; unnaddha—tied; svasita—of sighs; paöali—an abundance; dhuyamana—trembling; adhara—lips; shrih—splendor; mukta—free; kride—pastimes; dhavalima—whiteness; dhura—abundance; hindira—conchshell; kshama—emaciated; gandah—cheeks; smaram—remembering; smaram—and remembering; guna-paricayam—the virtues; hanta—indeed; vah—of you all; klanta-cetah—distressed at heart; so 'yam—He; kantah—lover; kim api—something; saralah—sincere; sundaram—beautiful; sandidesha—gives a message.

 

 

     "O saintly and righteous girls, bound with grief, sighing again and again, His graceful lips trembling, His emaciated cheeks white like the conchshell, and grieving in His heart as He remembers and remembers the virtues of you all, Your lover speaks these beautiful message:

 

 

Text 104

 

 

kaccid bhitim na bhajata muhur danavebhyah puravat

     kalyanam vah sarala-hridayah kaccid ullalasiti

kaccid yuyam smaratha sa-rasam tatra cittanukulam

     kunje kunje kritam atha maya tam ca seva-prapancam

 

     kaccit—is it?; bhitim—fear; na—not; bhajata—attains; muhuh—again and again; danavebhyah—from the demons; puravat—as before; kalyanam—auspiciousness; vah—of you all; sarala-hridayah—honest hearts; kaccit—whether?; ullalasiti—are happy; kaccit—whether?; yuyam—you all; smaratha—remember; sa-rasam—sweet; tatra—there; citta—to the heart; anukulam—favorable; kunje kunje—in grove after grove; kritam—done; atha—then; maya—by Me; tam—that; ca—and; seva-prapancam—service.

 

 

     "Is there no fear of the demons, as there was before? O girls with saintly hearts, are you all happy and peaceful? Do you sometimes remember how I used to serve you all and please your hearts in forest grove after forest grove?

 

 

Text 105

 

 

nito yatnad vividha-vinayair bandhanam bandhutabhih

     kartum bhuyah kim api kushalam pattane vartamanah

dhyayam dhyayam nava-navam aham sauhridam vah sukanöhyo

     gadhotkanöha-klama-para-vasham vasarani kshipami

 

     nitah—brought; yatnat—with great effort; vividha—various; vinayaih—appeals to duty; bandhanam—bondage; bandhutabhih—by kinsmen; kartum—to do; bhuyah—again and again; kim api—something; kushalam—auspicious; pattane—in the city; vartamanah—staying; dhyayam—meditating; dhyayam—and meditating; nava-navam—newer and newer; aham—I; sauhridam—friendship; vah—of you all; sukanöhyah—O girls with the beautiful ncks; gadha—deep; utkanöha—longing; klama—distress; para-vasham—overcome; vasarani—the days; kshipami—I pass.

 

 

     "O girls with beautiful necks, speaking many appeals to duty, My kinsmen keep me here in chains. Again and again I must stay in Mathura City to do auspicious deeds. Still, remembering and remembering your friendship, I long to be with you all. In this way I pass My days.

 

 

Text 106

 

 

jnatam jnatam viramata ciram tvadrishinam caritram

     yabhyas tivra samajani mano-bhedini vedaneyam

cakrur vakram mayi kila tatha prema-puram bhavatyo

     yenodbhrantas truöim api balad utsahe nadya netum

 

     jnatam—known; jnatam—known; viramata—please stop; ciram—long time; tvadrishinam—of persons like yourselves; caritram—nature; yabhyah—for whom; tivra—intense; samajani—is born; mano-bhedini—breaking the heart; vedana—distress; iyam—this; cakruh—did; vakram—crooked; mayi—to Me; kila—indeed; tatha—so; prema-puram—flood of love; bhavatyah—of you; yena—by which; udbhrantah—bewildered; truöim—a moment; api—even; balat—forcibly; utsahe—I strive; na—not; adya—today; netum—to bring.

 

 

     "Please do not speak for a long time about what you all have felt. I know all about it. I know. Your sharp sufferings have already broken My heart into pieces. You have drowned Me in the great flood of your love. Because of your love I am now overwhelmed and bewildered and I cannot pass even a single moment in peace.

 

 

Text 107

 

 

rasollasan nishi nishi ciram svapna-vrindapadeshad

     vrindaranye surabhini maya sardham asvadayante

bhuyo bhuyas tad api ca parityagino dushanam me

     shamsantyah kim kuöila-hridaya na trapante bhavatyah

 

     rasa—of the rasa dance; ullasat—with the joy; nishi—night; nishi—after night; ciram—for a longtime; svapna-vrindapadeshat—on the pretext of dreams; vrindaranye—in Vrindavana forest; surabhini—fragrant; maya—Me; sardham—with; asvadayante—enjoy; bhuyah—again; bhuyah—and again; tad api—nevertheless; ca—also; parityaginah—desrted; dushanam—criticism; me—of Me; shamsantyah—saying; kim—why?; kuöila—crooked; hridaya—hearts; na—not; trapante—are embarrassed; bhavatyah—you.

 

 

     "On the pretext of dreams, night after night you all enjoy rasa dances with Me in fragrant Vrindavana forest. In spite of this fact you again and again rebuke Me, claiming that I have deserted you. O girls with crooked hearts, are you not ashamed to speak in that way?

 

 

Text 108

 

 

te te candravali rasa-bhara-bhranta-netranta-maitri-

     vaicitribhis tribhuvana-jaye datta-hastavalambah

utsarpantah smarana-saranim hanta te bhru-vilasa

     nihshankam me hridaya-madhuna pramshavah shramsayanti

 

     te te—they; candravali—O Candravali; rasa—of nectar; bhara—abundance; bhranta-bewildered; netra—eyes; anta—corner; maitri—friendship;  vaicitribhih—with the wonders; tribhuvana—of the three worlds; jaye—in victory; datta—given; hasta—hand; avalambah—extending; utsarpantah—rising; smarana—of the memory; saranim—the path; hanta—indeed; te—of you; bhru—of the eyeborws; vilasa—pastimes; nihshankam—without doubt; me—of Me; hridayam—to the heart; adhuna—now; pramsavah—great; shramsayanti—agitate.

 

 

     "O Candravali, the great wonders that are your sweet and loving glances extended a hand to help Me conquer the three worlds. Marching down the pathway of My memory, the playful movements of your eyebrows now attack and conquer My heart.

 

 

Text 109

 

 

tat tat tanvi smarasi vipine phulla-shakhe vishakhe

     karshan nivim tava muhur aham vikshya vriddham milantim

kalyanim me vitara kitave hanta locantarale

     guptam gunjavalim iti vadan yad-vilakshas tadasam

 

     tat tat—that; tanvi—O slender girl; smarasi—you remember; vipine—in the forest; phulla-shakhe—filled with trees in bloom; vishakhe—O Vishakha; karshan—pulling; nivim—at your belt; tava—of you; muhuh—again and again; aham—I; vikshya—seeing; vriddham—elder; milantim—meeting; kalyanim—beautiful; me—of Me; vitara—give back; kitave—O thief; hanta—indeed; locantarale—in your garments; guptam—hidden; gunjavalim—gunja necklace; iti—thus; vadan—speaking; yad-vilakshah—embarssed; tada—then; asam—I became.

 

 

     "O slender Vishakha, you must remember how among the flower-filled trees again and again I tugged at your belt, and then, when a graceful elder lady came I declared, `Thief! Give back to Me the gunja necklace you now hide in those garments!' Speaking those words, I became embarrassed.

 

 

Text 110

 

 

tam vaidagdhi-parimala-katham udgiranti sakhishu

     klantim dure kshapayasi nijam hanta dhanyasi dhanye

dhyayan naham tam iha nagare devi lokam viloke

     pritya yatra vyasana-vidhuram vaktram unmudrayami

 

     tam—that; vaidagdhi—of expert intelligence; parimala—with the fragrance; katham—talks; udgiranti—say; sakhishu—among friends; klantim—distress; dure—far away; kshapayasi—you throw; nijam—own; hanta—indeed; dhanya—fortunate; asi—you are; dhanye—O fortunate one; dhyayan—meditating; na—not; aham—I; tam—that; iha—here; nagare—in the city; devi—O goddess; lokam—people; viloke—see; pritya—with love; yatra—where; vyasana—by sufferings; vidhuram—distress; vaktram—to say; unmudrayami—I open the seal.

 

 

     "O beautiful one, you are fortunate. By speaking to your friends many words fragrant with your great intelligence, you can throw your grief far away. O goddess, thinking of you, I must stay in this city. I do not see anyone before whom I can open the seal covering the grief I suffer because of love for you.

 

 

Text 111

 

 

gambhirani pramada-gurubhir gudha-narma-prabandhair

     madhvikanam madhurima-maha-kirti-vidhvamsanani

sotkanöham me smarati hridayam shyamale komalani

     premottunga-smita-paricitany adya te jalpitani

 

     gambhirani—deep; pramada-gurubhih—with great joy; gudha-narma-prabandhaih——with confidential joking words; madhvikanam—of madvika nectar; madhurima—of the sweetness; maha-kirti—great fame and glory; vidhvamsanani—destroying; sotkanöham—with longing; me—of Me; smarati—remembers; hridayam—the heart; shyamale—O Shyama; komalani—gentle; prema—with love; uttunga—exalted; smita—smiles; paricitany—with; adya—now; te—of you; jalpitani—the talks.

 

 

     "O Shyama, filled with great longing, My heart remembers your deep, happy, confidential, gentle talks intimate with many smiles of love, talks that destroyed madhvika nectar's fame for being sweet.

 

 

Text 112

 

 

padme padma-stuta-mukhi lata-sadmani chadma-nidram

     labdhe lubdha mayi muralikam haryu-kama tvam asih

dhritva panau muhur atha maya kancukam luncata te

     yat prarabdham kim api tad idam svantam antah pinashöi

 

     padme—O Padma; padma—by the lotus flowers; stuta—praised; mukhi—whose face; lata—of flowering vines; sadmani—in the cottage; chadma—pretended; nidram—sleep; labdhe—attained; lubdha—greedy; mayi—in Me; muralikam—the flute; haryu—to rob; kama—desiring; tvam—you; asih—were; dhritva—grasping; panau—with both hands; muhuh—again and again; atha—then; maya—by Me; kancukam—bodice; luncata—tearing away; te—of you; yat—what; prarabdham—begun; kim api—something; tat—that; idam—this; svantam—My heart; antah—within; pinashöi—crushes into powder.

 

 

     "O Padma, O girl whoss face the lotus flowers praise, as in the cottage of flowering vines I pretended to sleep, you greedily tried to rob Me of My flute. Catching you, with both hands I ripped open your bodice. The memory of these pastimes now crushes my heart into powder.

 

 

Text 113

 

 

nyastangi me surabhini bhuja-stambhayor antarale

     bhuyobhis tvam rahasi lalite kelibhir lalitasi

antash-cinta-vidhura-madhuna pamshu-punje luöhanti

     hanta mlana racayasi katham prana-sandharanani

 

     nyasta—placed; angi—limbs; me—of Me; surabhini—fragrant; bhuja-stambhayoh—on the pillars of the arms; antarale—within; bhuyobhih—againa nd again; tvam—you; rahasi—in a secluded place; lalite—O Lalita; kelibhih—with pastimes; lalitasi—playful and charming; antah—within; cinta—anxiety; vidhuram—pain; adhuna—now; pamshu-punje—in the dust; luöhanti—rolling; hanta—indeed; mlana—emaciated; racayasi—you do; katham—how?; prana—life; sandharanani—maintenance.

 

 

     "O Lalita, in secluded fragrant places again and again you playfully placed yourself between the two great pillars of My arms. Emaciated and unhappy at heart, now you must roll about in the dust. In this condition, how do you stay alive?

 

 

Text 114

 

 

yah sevabhir mudam udayinim tatra bhadrangi bhadre

     nitas tabhir nishi nishi manah-karshinibhis tvayasit

sa preshöhas te nava-paricayad ingitasyanabhijnaih

     krishnas tushnim pura-parijanaih sevyamano dunoti

 

     yah—who; sevabhih—with services; mudam—happiness; udayinim—great; tatra—there; bhadra—beautiful; angi—limbs; bhadre—O Bhadra; nitah—brought; tabhih—by them; nishi—night; nishi—after night; manah—heart; karshinibhih—attracting; tvaya—by you; asit—was; sa—He; preshöhah—the most dear; te—to you; nava—new; paricayat—by acquaintance; ingitasya—hinted; anabhijnaih—not known; krishnah—Krishna; tushnim—silence; pura-parijanaih—by the people of the city; sevyamanah—being served; dunoti—burns with pain.

 

 

     "O Bhadra with graceful limbs, your dearest beloved, whom night after night you greatly pleased with many services that attracted His heart, now burns with pain as He is served by many new people in the city, people who do not know the secrets of His heart.

 

 

Text 115

 

 

sodhavyam te katham api balac cakshushi mudrayitva

     tivrottapam hata-manasijoddama-vikranta-cakram

dvi-trair eva priya-sakhi dinaih sevyatam devi shaibye

     yasyami tvat-pranaya-caöula-bhru-yugadambaranam

 

     sodhavyam—to be tolerated; te—by You; katham api—somehow; balat—forcibly; cakshushi—eyes; mudrayitva—closing; tivra—sharp; uttapam—pain; hata—destroyed; manasija—of Kamadeva; uddama-vikranta-cakram—great power; dvi-traih—two or three; eva—indeed; priya-sakhi—O dear friend; dinaih—with days; sevyatam—to beserved; devi—O goddess; shaibye—Shaibhya; yasyami—I will go; tvat—of you; pranaya—love; caöula—restless; bhru-yuga—eyebrows; adambaranam—of the glories.

 

 

     "O Goddess Shaibya, please close your eyes and somehow tolerate 4he sharp burning sufferings Kamadeva's ferocious attacks bring to you. Dear friend, in two or three days I will return and again I will see the glory of your passionate restless eyebrows.

 

 

Text 116

 

 

ittham tasam anunaya-kala-peshalah klesha-hari

     sandesham me kuvalaya-drisham karna-puram vidhaya

tvam mac-ceto-bhavana-vadabhi-praudha-paravatim tam

     radham antah-klama-kavalitam sambhramenajihithah

 

     ittham—thus; tasam—of them; anunaya-kala-peshalah—expert at giving consolation; klesha-hari—removing distress; sandesham—message; me—of Me; kuvalaya-drisham—of the lotus-eyed girls; karna-puram—the ear; vidhaya—placing; tvam—you; mac-cetah—of My heart; bhavana—of the home; vadabhi—on the roof; praudha—great; paravatim—dove; tam—that; radham—Radha; antah—in the heart; klama—suffering; kavalitam—devoured; sambhramena—respectfully; ajihithahtake.

 

 

     "O wise and eloquent one, by placing these messages in their ears please pacify the lotus-eyed gopis. Then please respectfully approach Radha, whose heart is devoured by pain, and who is like a dove sitting on the roof of My heart.

 

 

Text 117

 

 

sa palyanke kishalaya-dalaih kampite tatra supta

     gupta nira-stabakita-drisham cakravalaih sakhinam

drashöavya te krashima-kalita kanöha-nalopakanöha-

     spandenantar-vapur-anumita-prana-sanga varangi

 

     sa—She; palyanke—on the bed; kishalaya-dalaih—with petals, leaves, and budding twigs; kampite—trembling; tatra—there; supta—asleep; gupta—hidden; nira—with tears; stabakita—with clusters; drisham—whose eyes; cakravalaih—with a great abundance; sakhinam—of gopi friends; drashöavya—to be seen; te—by you; krashima—slender; kalita—seen; kanöha—neck; nala—stem; upakanöha—near; spandena—by trembling; antah—within; vapuh—form; anumita—understood; prana—of life-breath; sanga—the touch; varangi—the girl with beautiful limbs.

 

 

     "You will see emaciated, beautiful-limbed Radha lying on a bed of twigs, leaves, and flower-petals in a secluded place surrounded by many friends whose eyes are filled with tears. The slight movements of Her flower-stem neck are the only way you will now that She still lives and breathes.

 

 

Text 118

 

 

sakhyur lakshmi-mukha-matam uri-kritya duri-bhavishnor

     dhatte pranan anupada-vipad-viddha-cittapi sadhvi

mukta-cchaya muhur asumanah kshauni-prishöhe luöhanti

     baddhapeksham vilasati gate madhave madhaviyam

 

     sakhyuh—of the friend; lakshmi—graceful; mukha—face; matam—opinion; uri-kritya—accepting; duri-bhavishnoh—far away; dhatte—places; pranan—life; anupada-vipad-viddha-citta—whose heart is wounded with suffering at every moment; api—also; sadhvi—saintly girl; mukta—free; chaya—shadow; muhuh—again and again; asumanah—unhappy at heart; kshauni-prishöhe—on the ground; luöhanti—rolling; baddha—bound; apeksham—waiting; vilasati—is splendid and playful; gate—gone; madhave—Krishna; madhavi—Krishna's beloved; iyam—She.

 

 

     "Now that the playful and glorious springtime of Krishna has gone away, the madhavi vine of Radha has become unhappy, and the splendor of Her body now gone.

Accepting the words coming from the graceful mouth of Her friend about to depart, and tightly bound by the ropes of waiting for My return, saintly Radha somehow remains alive, even though Her heart grieves at every moment, and She rolls about on the ground.

 

 

Text 119

 

 

malam maitri-vidura mad-urah-sanga-saurabhya-sabhyam

     vasantibhir viracita-mukhim panca-varnam grihana

arudhayah parinati-dasham tadrishim sarasakshyah

     sakshad etat parimalam rite kah prabodhe samarthah

 

     malam—garland; maitri—of friendship; vidura—O great scholar; mat—of Me; urah—the chest; sanga—touch; saurabhya—of sweet fragrance; sabhyam—glorious; vasantibhih—with jasmine flowers; viracita—made; mukhim—face; panca—five; varnam—kinds; grihana—please take; arudhayah—risen; parinati-dasham—the final stage of life tadrishim—like this; sarasakshyah—lotus-eyed; sakshat—directly; etat—this; parimalam—fragrance; rite—without; kah—who; prabodhe—in awakening; samarthah—is able.

 

 

     "O learned scholar of the science of friendship, please take this garland made with five kinds of flowers that begin with vasanti-jasmine flowers, a garland splendid from the touch of My chest. Without placing before Her the fragrance of this garland, who has the power to awaken lotus-eyed Radha now on the verge of death?

 

 

Text 120

 

 

malyamoda-vyatikara-bahir-bodhitayah sa-bashpam

     netra-dvandvam dishi dishi muhur vikshipantya vilakshyam

tasyah prodyat-pulaka-kalikad antarayah purastan

     mandam mandam vinaya-masrinas tvam vinamro jihithah

 

     malya—of the garland; amoda—of the fragrance; vyatikara—by the touch; bahir-bodhitayah—brought to external consciousness; sa-bashpam—with tears; netra-dvandvam—eyes; dishi—in direction; dishi—after direction; muhuh—again and again; vikshipantya—casting; vilakshyam—without seeing; tasyah—of Her; prodyat—rising; pulaka-kalikadantarayah——from hairs of the body stabnding erect; purastat—in the presence; mandam—gently; mandam—gently; vinaya—with humbleness; masrinah—gentle; tvam—you; vinamrah—bowing down; jihithah—approach.

 

 

     "Smelling the garland's fragrance, She will waken. Weeping, and the hairs of Her body erect, She will look in direction after direction, but She will not see Me. At that moment, very slowly, humbly, and gently approach Her and bow down before Her.

 

 

Text 121

 

 

dhritva malam kishalaya-tater ancale nyancad-ango

     bhru-samjnabhih sapadi sacivi-kritya tasya varasyah

dutyam svasya pranaya-hridayas tvam nivedyanavadyam

     dhiman sadyo mama kathayitum vacikam prakramethah

 

     dhritva—holding; malam—garland; kishalaya-tateh—of the bed of flower petals; ancale—at the edge; nyancad-angah—placing the body; bhru—of the eyebrows; samjnabhih—with signals; sapadi—at once; sacivi-kritya—becoming a counselor; tasyah—of Her; varasyah—the friends; dutyam—message; svasya—own; pranaya—love; hridayah—heart; tvam—you; nivedya—speaking the message; anavadyam—pure; dhiman—wise; sadyah—at once; mama—of Me; kathayitum—to say; vacikam—words; prakramethah—present.

 

 

     "Signaling with your eyebrows, take permission from Radha's friends, and then, holding the garland, place your body at the edge of the bed of leaves and flower-petals. Then, O wise one, with an affectionate heart repeat My pure message. Tell Her:

 

 

Text 122

 

 

yah sarvasmat tava kila gurus tvam ca yasyasi dhire

     pranebhyas tvam pranaya-vasatir yasya yah syat tavapi

sa tvam dhritva manasi vidhure hanta sandhukshamanah

     krishnas trishna-caöula-caöulam devi sandedishiti

 

     yah—He who; sarvasmat—than all; tava—of You; kila—indeed; guruh—superior; tvam—You; ca—and; yasya—of whom; asi—are; dhire—O sainlty girl; pranebhyah—than life; tvam—You; pranaya—of love; vasatih—the abode; yasya—of whom; yah—who; syat—is; tava—of You; api—also; sa—He; tvam—You; dhritva—holding; manasi—in the heart; vidhure—distraught; hanta—indeed; sandhukshamanah—suffering; krishnah—Krishna; trishna—thirst; caöula-caöulam—trmebling and trembling; devi—O goddess; sandedishiti—again and again repewats this message.

 

 

     "O Goddess, Krishna, who thinks You the most dear beloved, and whom You think the most dear beloved, who thinks You the abode of all love, and who loves You more than life itself, and whom You also love more than life, now suffering as He holds You in His unhappy heart, and trembling with thirst, again and again speaks this message to You.

 

 

Text 123

 

 

nite shosham viraha-ravina sarvato hrit-tadage

     jane kanöha-sthala-viluöhita-prana-minasi tanvi

dure sampratyavirala-suhrin-marutair varito 'ham

     trishnambhodhau vilasad-amritalanghitah kim karishye

 

     nite—brought; shosham—to dryness; viraha—of separation; ravina—by the sun; sarvatah—in all respects; hrit—of the heart; tadage—in the lake; jane—I know; kanöha—of the throat; sthala—on the dry land; viluöhita—struggling; prana—of the life-breath; mina—a fish; asi—You are; tanvi—O selnder girl; dure—far away; sampratya—now; avirala—intense; suhrit—of friends; marutaih—by the wonds; varitah—kept away; aham—I; trishna—of thirst; ambhodhau—in the ocean; vilasat—glistening; amrita—nectar; alanghitah—jumping over; kim—what?; karishye—shall I do.

 

 

     "O slender girl, I know very well that the sun of separation from Me has completely dried up the lake of Your heart, and for that reason the fish of Your life-breath now struggles, trapped in the dry-land of Your throat. The powerful winds of My friends now push Me far away from You. They push Me to the ocean of thirst, from from the glittering nectar that is association with You. Ah! What will I do now?

 

 

     Note: Here Krishna compares Himself to a cloud carried by winds away from the lake of Radha's heart.

 

 

Text 124

 

 

nayam svapno nishi nishi bhaved yat tvaya sangatir me

     pashyamodam vidhu-mukhi nirabadham asvadayami

kintu jnatam tvayi vijayate kacid akrishöi-vidya

     yam shamsanti harasi tarasa mam adurad yadunam

 

     na—not; ayam—this; svapnah—a dream; nishi—night; nishi—after night; bhavet—is; yat—what; tvaya—with You; sangatih—the association; me—of Me; pashya—look; amodam—distress; vidhu-mukhi—O girlw ith the moon face; nirabadham—without interruption; asvadayami—I enjoy; kintu—however; jnatam—known; tvayi—in You; vijayate—is glorious; kacit—something; akrishöi-vidya—knowledge of attracting; yam—what; shamsanti—saying; harasi—You abduct; tarasa—quickly; mam—Me; adurat—not from afar; yadunam—of the Yadavas.

 

 

     "O girl with the moonlike face, the meeting between You and Me that happens night after night is not a dream. Look! Because I spend the whole of every night enjoying with You, I cannot even get any sleep and for that reason I am now very unhappy. Do You know some secret mantra that You chant to pull Me away from the Yadus?

 

 

Text 125

 

 

labdhandolah pranaya-rabhasad esha tamroshöhi namrah

     pramlayantim kim api bhavatim yacate nanda-sunuh

premoddama-pramada-padavi-sakshini shaila-kakshe

     drashöavya te katham api na sa madhavi kunja-vithi

 

     labdhandolah—trembling; pranaya-rabhasat—with passionate love; esha—He; tamra—red; oshöhi—lips; namrah—bowing down; pramlayantim—withering away; kim api—something; bhavatim—You; yacate—begs; nanda-sunuh—Nanda's son; prema—of love; uddama—great; pramada—happiness; padavi—path; sakshini—witness; shaila-kakshe—the area around Govardhana Hill; drashöavya—to be seen; te—by You; katham api—at all; na—not; sa—that; madhavi—of jasmine flowers; kunja—forest; vithipath.

 

 

     "Trembling with passion, Nanda's son bows down before You, O girl with the red lips, O girl now withering away with grief. Nanda's son begs You: Please do not look at the groves of jasmine flowers around Govardhana Hill, groves where We enjoyed many pastimes of passionate love.

 

 

Text 126

 

 

vindan vamshi-sphurita-vadano netra-vithim akasmad

     antarbadha-kavalita-dhiyo dhatubhir dhumalo 'ham

krida-kunje luöhita-vapushah shrantam ananda-dhara-

     kallolais te rahasi sahasotphullam ullasayishye

 

     vindan—finding; vamshi—flute; sphurita—manifested; vadanah—mouth; netra—of the eyes; vithim—on the pathway; akasmat—suddenly and unexpectedly; antah—within; badha—obstacles; kavalita—devoured; dhiyah—thoughts; dhatubhih—by mineral pugments; dhumalah—colored; aham—I; krida—pastime; kunje—in the forest; luöhita—rolling about; vapushah—form; shrantam—exhausted; ananda—of bliss; dhara—flood;  kallolaih—with waves; te—of You; rahasi—in a secluded place; sahasa—suddenly; utphullam—blossoming; ullasayishye—I will make joyful.

 

 

     "O girl devoured by the sufferings in Your heart, O girl now rolling about on the ground in the forest where We once enjoyed pastimes, soon I will suddenly and unexpectedly walk on the pathway of Your eyes, the flute placed to My mouth, and My limbs decorated with designs drawn in mineral colors. With waves of bliss I will wash away all Your sufferings. In this secluded place I will make You bloom with happiness.

 

 

Text 127

 

 

premonnahad aham adhivahan bashpa-dharam akande

     gandotsange smara-paribhavaih pandure datta-cumbah

kurvan kanöha-graha-vilasitam nandayishyami satyam

     sandrena tvam sahacari parishvanga-rangotsavena

 

     premonnahat—with passionate love; aham—I; adhivahan—flowing; bashpa-dharam—a flood of tears; akande—unbroken; gandotsange—on the cheek; smara-paribhavaih—passionately; pandure—fair; datta—placed; cumbah—kiss; kurvan—doing; kanöha—neck; graha—holding; vilasitam—splendid and playful; nandayishyami—I will delight; satyam—truth; sandrena—with intense; tvam—You; sahacari—O friend; parishvanga—of embraces; ranga—of blisses; utsavena—with a festival.

 

 

     "O My friend, a stream of tears of love flowing from My eyes, I will passionately kiss Your fair cheek. Playfully touching Your neck, I will truly delight You with a great festival of passionate embraces.

 

 

Text 128

 

 

ittham tivra-vyasana-jaladheh para-simam ivasam

     sandeshair me dhrita-garimabhir darshayan dura-darshi

bhuyah kurvan kuvalaya-drisham tatra cittanukulyam

     kalam kancit tvam atula-mate gokulantar nayethah

 

     ittham—thus; tivra—sharp; vyasana—pains; jaladheh—of the ocean; para-simam—taking across to the other shore; iva—like; asam—of them; sandeshaih—with messages; me—of Me; dhrita-garimabhih—profound; darshayan—showing; dura-darshi—who can see from afar; bhuyah—again and again; kurvan—doing; kuvalaya-drisham—of the lotus-eyed girls; tatra—there; citta—to the hearts; anukulyam—favorableness; kalam—time; kancit—something; tvam—you; atula—without peer; mate—intelligence; gokula—Gokula; antah—within; nayethah—please take.

 

 

     "By again and again repeating the profound messages I give you please show the gopis the dry land on the other side of the ocean of sharp sufferings. O wise one whose intelligence has no peer, stay for some time in Gokula and please lotus-eyed gopis.

 

 

Text 129

 

 

gopendrasya vraja-bhuvi sakhe kevalam yatraya te

     narthah sidhyen mama bahumatah kintu badham tavaiva

premollasam parikalayata gopa-simantininam

     smartavya me sapadi bhavata bharati-sarateyam

 

     gopendrasya—of the gopa king; vraja-bhuvi—in the land of Vraja; sakhe—O friend; kevalam—only; yatraya—by going; te—of you; na—not; arthah—the purpose; sidhyet—may become fulfilled; mama—of Me; bahumatah—in many ways; kintu—however; badham—great; tava—of you; eva—indeed; prema—of pure love; ullasam—bliss; parikalayata—seeing; gopa-simantininam—of the beautiful gopis; smartavya—to be remembered; me—by Me; sapadi—at once; bhavata—by you; bharati-sarata—the best of eloquent words; iyam—this.

 

 

     "O friend, your visit to Gopendra Nanda's land of Vraja is not meant only for fulfilling many of My desires. It is meant also for you, that you may remember these supremely eloquent words I have spoken, and that you may directly see the bliss and love the beautiful gopis feel."

 

 

Text 130

 

 

goshöha-kridollasita-manaso nirvyalikanuragat

     kurvanasya prathita-mathura-mandale tandavani

bhuyo-rupashraya-pada-sarojanmanah svamino 'yam

     tasyoddamah vahatu hridayananda-puram prabandhah

 

     goshöha—in Vraja; krida—pastimes; ullasita—joyful; manasah—at heart; nirvyalika—sincere; anuragat—with love; kurvanasya—doing; prathita—celebrated; mathura-mandale—in the circle of Mathura; tandavani—wild dancing; bhuyah—again and again; rupa—of Rupa Gosvami; ashraya—the shelter; pada—feet; sarojanmanah—lotus flower; svaminah—of the master; ayam—he; tasya—of Him; uddamah—great; vahatu—may flow; hridaya—in the heart; ananda—of bliss; puram—a flood; prabandhah—book.

 

 

     May this book make a great flood of bliss flow in the heart of Shri Krishna Chaitanya, whose lotus feet are Shri Rupa Gosvami's shelter, and who, His heart overcome with bliss by thinking of Lord Krishna's pastimes in Vraja, with sincere ecstatic love again and again wildly danced in the famous circle of Vraja.

 

 

Text 131

 

 

shridamadyaih shishu-sahacarair balya-khelam akarshit

     gopalibhih saha yuvatibhih rasa-kelim cakara

dushöan daityan api bahutaran helaya yo jaghana

     sa shri-krishnas taruna-karunas tarayed vo bhavabdhim

 

     shridama—Shridama; adyaih—beginning with; shishu-sahacaraih—with boy friends; balya-khelam—childhood pastimes; akarshit—attracted; gopalibhih—gopis; saha—with; yuvatibhih—young; rasa-kelim—rasa dance pastime; cakara—did; dushöan—wicked; daityan—demons; api—also; bahutaran—many; helaya—with contempt; yah—who; jaghana—killed; sa—He; shri-krishnah—Shri Krishna; taruna-karunah—merciful; tarayet—may carry across; vah—you all; bhava—of birth and death; abdhim—the ocean.

 

 

     May merciful Lord Shri Krishna, who enjoys childhood pastimes with Shridama and other boy friends, who enjoys rasa-dance pastimes with the young gopis, and who contemptuously kills many wicked demons, carry you all to the dry land on the other side of the ocean of repeated birth and death.