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NITAAI-Veda.nyf > All Scriptures By Acharyas > Rupa Goswami > Lalita-Madhava > Act Seven

Act Seven

 

 

 

Text 1

 

 

     (tatah pravishati bakulayaradhyamana radha.)

 

     radha:  (sanskritena)

 

mamasid dure ya dig api hari-gandha-pranayini

     prapede khedena trutir api maha-kalpa-padavim

dahaty asha-sarpir viracita-padah prana-dahano

     balan mam durlilah kim iha karavai hanta sharanam

 

     tatah—then; pravishati—enters; bakulaya—by Bakula; aradhyamana—served; radha—Radha; sanskritena—in Sanskrit; mama—of Me; asit—is; dure—far away; ya—which; dik—direction; api—even; hari—of Krishna; gandha—the fragance; pranayini—carrying; prapede—attained; khedena—with sorrow; trutih—a moment; api—even; maha—a great; kalpa—of a millenium; padavim—the path; dahati—burns; asa—of hope; sarpih—the butter; viracita—created; padah—position; prana—life-breath; dahanah—burning; balat—forcibly; mam—Me; durlilah—wicked; kim—what?; iha—here; karavai—I may do; hanta—indeed; saranam—shelter.

 

 

     (Attended by Bakula, Radha enters)

 

     Radha:  Even the fragrance of Krishna is now far away from Me. Each moment has become for Me a great eon of suffering. The wicked burning ghee of hope has set My life-breath on fire. Where can I find relief?

 

 

Text 2

 

 

     bakula: hala sacce sinihena na-a-vunda-e vanëida-tumha rahassamhi tadhavi kim pi viëëavissam.

 

     hala—O; sacce—Satyabhama; sinihena—with affection; na-a-vunda-e—by Nava-vrinda; vannida—described; tumha—of You; rahassa—secret; amhi—I am; tadhavi—still; kim pi—something; vinnavissam—I would like to say.

 

 

     Bakula:  O Satyabhama, even though Nava-vrinda kindly told me Your secret, still there is something I would like to ask You.

 

 

Text 3

 

 

     radha:  kamam viëëavehi.

 

     kamam—as you like; vinnavehi—you may ask.

 

 

     Radha:  Ask as you like.

 

 

Text 4

 

 

     bakula:  amha ra-indo sundara-seharo tillo-am asedi ta ja-i anavesi tado de-i-e ruppiëi-e vi padi-ula bhavi-a tassa tumam viëëavemi.

 

     amha—your; ra-indo—great king; sundara—of all handsome men; seharo—the crown; tillo-am—the three worlds; asedi—rules; ta—therefore; ja-i—if; anavesi—You order; tado—then; de-i-e—of the queen; ruppini-e—Rukmiëi; vi—even; padi-ula—the enemy; bhavi-a—becoming; tassa—to Him; tumam—about You; vinnavemi—I will inform.

 

 

     Bakula:  Our king is the crest jewel of all handsome men. He is the monarch who controls all the three worlds. If You but say the word then, even if by doing it I become the enemy of queen Rukmiëi, I will tell Him about You.

 

 

Text 5

 

 

     radha:  (sanskritena)

 

shaste dvaravati-patis tri-jagatim saundarya-paryacitah

     kim nas tena viramyatam katham asau shapagnir ujjvalyate

yushmabhih sphuta-yukti-koti-garima-vyahariëibhir balad

     akrashtum vraja-raja-nandana-padambhojan na shakya vayam

 

     sanskritena—in Sanskrit; saste—rules; dvaravati—of Dvaraka; patih—the king; tri-jagatim—the three worlds; saundarya—with beauty; paryactitah—filled; kim—what is the use?; nah—for Us; tena—is Him; viramyatam—it should be stopped; katham—why?; asau—this; sapa—of a curse; angih—the fire; ujjvalyate—is made to brilliantly blaze; yusmabhih—by you; sphuta—clear; yukti—of logical arguments; koti—of  millions; garima—the great weight; vyaharinibhih—carrying; balat—forcibly; akrastum—to pull; vraja—of Vraja; raja—of the king; nandana—of the son; pada—feet; ambhojat—from the lotus; na—not; sakyah—able; vayam—we are.

 

 

     Radha:  (in Sanskrit)  The king of Dvaraka may rule the three worlds, and He may also be extremely handsome. Still, what is He to Us? Please stop. Why do you deliberately try to ignite the fire of My curse on you?  Even with the strength of millions of clear logical arguments you will not give Me the power to pull Myself from the lotus feet of the prince of Vraja.

 

 

Text 6

 

 

     bakula:  sahi puccha hidam ëa-a-vundam.

 

     sahi—O friend; puccha—please ask; hidam—what is right; na-a-vundam—Nava-vrinda.

 

 

     Bakula:  Friend, You should ask Nava-vrinda what is the right thing to do.

 

 

Text 7

 

 

     radha:  kahim gada ëa-a-vunda.

 

     kahim—where?; gada—gone; na-a-vunda—is Nava-vrinda.

 

 

     Radha:  Where did Nava-vrinda go?

 

 

Text 8

 

 

     bakula:  de-i-e ahuda ante-ure.

 

     de-i-e—by the queen; ahuda—was called; ante-ude—in the inner rooms.

 

 

     Bakula:  The queen called her to the inner rooms of the palace.

 

 

Text 9

 

 

     radha:  hanta paratantamhi kida hada-devveëa.

 

     hanta—alas!; paratanta—under the dominion of someone else; kida—made; hada-devvena—by wicked destiny.

 

 

     Radha:  Alas!  Wicked destiny has placed Me under this person's control.

 

 

Text 10

 

 

     (pravishya)

 

     nava-vrinda:  sakhi satye ma vishadam krithah. pashya pashya

 

pade nipatya badarim avalambamana

     kantam rasalam anu vindati madhaviyam

praëesha-sangama-vidhau vinivishta-citta

     na para-vashya-kadanam manute hi sadhvi

 

     pavisya—entering; sakhi—O friend; satye—Satyabhama; ma—do not; visadam—lamentation; krithah—do; pashya—look!; pashya—look!; pade—at the foot; nipatya—fallen; badarim—on a badari bush; avalambamana—resting; kantam—lover; rasalam—the mango tree; anu vindati—attains; madhavi—madhavi creeper; iyam—this; praëa—of life; isa—of the lord; sangama-vidhau—in meeting; vinivista—entered; citta—whose heart; na—not; para—on someone else; vasya—dependence; kadanam—suffering; manute—considers; hi—indeed; sadhvi—a chaste woman.

 

 

     (enters.)

 

     Nava-vrinda:  Friend Satyabhama, don't lament. Look! Look! This madhavi vine first falls at the feet of this badari bush and then, resting on that bush climbs to embrace her lover, the mango tree. A chaste woman whose heart is determined to meet the lord of her life does not find it painful to be dependent on someone else in the course of attaining her goal;

 

 

Text 11

 

 

     radha:  ka kkhu tuha hatthe ëevaccha-samaggi.

 

     ka—what?; tuha—of you; hatthe—in the hand; nevaccha—for decoration; samaggi—many things.

 

 

     Radha:  What are these ornaments in your hand?

 

 

Text 12

 

 

     nava-vrinda:  shacyopahari-kritani devyai divyani malya-dukuladini tany esha sakhibhyo vibhajanti tvam api vaëtakena purash cakara.

 

     sacya—by Saci-devi; upahari-kritani—given as gifts; devyai—to the queen; divyani—celestial; malya—garlands; dukulani—and silken garments; tani—them; esa—she; sakhibhyah—to friends; vibhajanti—dividing; tvam—to You; api—also; vantakena—by a portion; purah cakara—presents.

 

 

     Nava-vrinda:  Indra's wife Shaci gave these celestial flower garlands, necklaces, silken garments, and other gifts to our queen Rukmiëi, and Rukmiëi is now dividing them among her friends. She will also give a portion to You.

 

 

Text 13

 

 

     radha: kim me dukkhanalassa indhaneëa imiëa pasahaneëa.

 

     kim—what is the use?; me—to Me; dukkha—of suffering; analassa—of the fire; indhanena—of this fuel; imina—this; passahanena—ornaments.

 

 

     Radha:  What is the use of these ornaments? They are only fuel to feed the fire of My suffering.

 

 

Text 14

 

 

     nava-vrinda:  sakhi bhanu-devasya sevayam upayokshyate.

    

     sakhi—O friend; bhanu-devasya—of the sun-god; sevayam—in the worship; upayoksyate—will be useful.

 

 

     Nava-vrinda:  Friend, you may use them to worship the sun-god.

 

 

Text 15

 

 

     radha:  hala bhaëudamhi bhaëuëa vacche sa-ara-kacche nivitöha-e du-ara-vadi-puri-e gabbhe ëimmidan ëa-a-vunda-aëam pavisi-a tiëa appaëo paraëa-ëadheëa saddham viharehi.

 

     hala—Ah!; bhanuda—addressed; amhi—I was; bhanuna—by the sun-god; vacche—O child; sa-ara—of the ocean; kacche—on the shore; nivittha-e—entered; du-aravadi-pure-e—of the city of Dvaraka; gabbhe—in the midst; nimmidam—constructed; na-a—new; vunda-anam—Vrndavana; pavisi-a—entering; tina—with Him; paraëa—of the life-breath; nadhena—the lord; saddham—with; virahehi—You may enjoy transcendental pastimes.

 

 

     Radha:  The sun-god told Me: "Child, enter the new Vrindavana created in the midst of Dvaraka City on the ocean's shore and enjoy pastimes with the Lord of Your life."

 

 

Text 16

 

 

     nava-vrinda:  caru-locane vyabhicara-paracinani khalu bhavanti daivata-varaëam vacamsi.

 

     caru—beautiful; locane—whose eyes; vyabhicara—failure; paracinani—without; khalu—indeed; bhavanti—are; daivata—of the demigods; varaëam—of the great; vacamsi—the words.

 

 

     Nava-vrinda:  O girl with beautiful eyes, the words of the great demigods never go in vain.

 

 

Text 17

 

 

     radha: (sanskritena)

 

mathuram adhirajate harih

     sakhi rajendra-pure 'tra samvrita

nivasamy aham ity asambhavah

     priya-sangah pratibhasate mama

 

     sanskritena—in Sanskrit; mathuram—Mathura; adhirajate—rules; harih—Krishëa; sakhi—O friend; raja-indra—of the great king; pure—in the city; atra—here; samvrta—being; nivasami—reside; aham—I; iti—thus; asambhavah—impossible; priya—with My beloved; sangah—meeting; pratibhasate—is manifested; mama—My.

 

 

     Radha:  (in Sanskrit)  Friend, Krishëa now rules the city of Mathura, and I am a prisoner in the emperor's capitol. It is not possible to meet My beloved.

 

 

Text 18

 

 

     nava-vrinda:

 

alam vilapaih samaya-kramasya

     duruha-rupa gatayo bhavanti

sharan-mukhe pashya saras-taöishu

     khelanty akasmat khalu khanjaritah

 

     alam—what is the need?; vilapaih—for these laments; samaya—of time; kramasya—of the sequence; duruha—difficult to understand; rupah—by nature; gatayah—the movements; bhavanti—are; sarat—of autumn; mukhe—in the beginning; pashya—look!; sarah—of the lakes and streams; tatisu—on the shores; khelanti—play; akasmat—suddenly and for no apparent reason; khalu—indeed; khanjaritah—the khanjana birds.

 

 

     Nava-vrinda:  Why lament? The movements of time are very difficult to understand. Look! Now that autumn has begun kha 24jana birds have suddenly appeared on the shores of the lakes and streams. They are now playing there.

 

 

     Note: Nava-vrinda hints that when the proper time comes Radha will meet Her beloved.

 

 

Text 19

 

 

     radha:  aëihaëe khanjarido vi-a asahiëa kkhu padesse maha-puriso ëa ramedi.

 

     anihane—where there are no nice reservoir of water; khanjarido—the khanjana bird; vi-a—like; asahina—deprived of freedom; kkhu—indeed; padese—in the place; maha—a great; puriso—person; na—does not; ramedi—enjoy.

 

 

     Radha:  As a khanjana bird does not like to stay where there is no lake or stream, so a noble person does not like to stay in a prison, where he is not free.

 

 

Text 20

 

 

     nava-vrinda:  (vihasya)  vibhramakule vrajendrasyatra katham asvadhinatavadharita.

 

     vihasya—laughing; vibhrama—by an illusion; akule—overwhelmed; vraja—of Vraja; indrasya—of the king; atra-—here; katham—why?;  asvadhinata—the state of not being independent; avadharita—is understood.

 

 

     Nava-vrinda:  (laughing)  O bewildered girl, why do You think the king of Vraja has lost His freedom?

 

 

Text 21

 

 

     radha: (sershyam) a-i ra-indassa kila-vaëa-makkadi ciööha ciööha.

 

     a-i—O; ra-indassa—of the emperor; kila-vana—in the garden; makkadi—pet monkey; cittha—stop!; cittha—stop!

 

 

     Radha:  (angry)  O pet monkey in the emperor's garden, stop!  Stop!

 

 

Text 22

 

 

     nava-vrinda: (vihasya)  sarale vrajendram eva rajendram viddhi.

 

     vihasya—of Vraja; indram—the king; eva—certainly; raj-indram—the emperor; viddhi—please understand.

 

 

     Nava-vrinda: (laughing)  O simple-hard-hearted girl, know that the emperor (of Dvaraka) is the king of Vraja.

 

 

Text 23

 

 

     radha: (sautsukyam) avi saccam edam.

 

     sa—with; autsukyam—excitement; avi—whether?; saccam—true; edam—this.

 

 

     Radha:  (excited)  Is this the truth?

 

 

Text 24

 

 

     nava-vrinda: (svagatam) hanta katham yadricchaya vismrita-shapathasmi samvritta. (prakasham) na kevalam rajendram eva ramacandram upendram ca vrajendram vadanti.

 

     svagatam—aside; hanta—alas!; katham—why; yadrcchaya—accidentally; vismrta—forgotten; sapatha—my vow; asmi—I am; samvrtta—engaged; prakasham—openly; na—not; kevalam—only; raja-indram—the emperor; eva—certainly; ramacandram—Ramacandra; upendram—Upendra; ca—also; vraja-indram—the king of Vraja; vadanti—they say.

 

 

     Nava-vrinda:  (aside)  Alas! How I have slipped and forgotten my vow?  (openly)  He is not only addressed as the emperor, they also call Him Ramacandra and Upendra. They even call Him King of Vraja.

 

 

Text 25

 

 

     bakula:  hala do bhaëami nivvandham mukki-a ëadehi ra-indam.

 

     hala—ah!; ado—therefore; bhanami—I say; nivvandham—other attachments; mukki-a—abandoning; nandehi—just please; ra-indam—the emperor.

 

 

     Bakula:  For this reason I say: Give up Your attachment for this other man and just give all Your energy to please the emperor.

 

 

Text 26

 

 

     radha (sanskritena)

 

yasyottamsah sphurati cikure keki-puccha-praëito

     harah kaëöhe viluöhati kritah sthula-gunjavalibhih

veëur vaktre racayati rucim hanta cetas tato me

     rupam vishvottaram api harer nanyad angi-karoti

 

     yasya—of whom; uttamsah—the crown; sphurati—is manifested; cikure—in the hair; keki—of a peacock; puccha—feather; pranitah—fashioned; harah—a necklace; kaëöhe—on the neck; viluthati—is manifest; kritah—fashioned; sthula—large; gunja—of gunja berries; avalibhih—with a host; venuh—the flute; vaktre—on the mouth; racayati—creates; rucim—pleasure; hanta—indeed; cetah—the heart; tatah—therefore; me—of Me; rupam—the form; visva—in the universe; uttaram—supreme; api—even; hareh—of Krishëa; na—not; anyat—another; angi-karoti—I accept.

 

 

     Radha: (in Sanskrit)  Krishëa wears a peacock feather crown in His hair and a large gunja necklace around His neck. The flute placed to His mouth bring us great happiness. My heart will not accept any man except Krishëa, the most handsome man in the universe.

 

 

Text 27

 

 

     bakula:  sahi ujju-a-vuddhi-asi jam kadhore vi tassim suööhu rajjasi.

 

     sahi—O friend; ujju-a—simple; vuddhi-a—with intelligence; asi—You are; jam—because; kadhore—hard-hearted; vi—even though; tassim—Him; sutthu—deeply; rajjasi—You love.

 

 

     Bakula:  Friend, You are a fool. That is why You so deeply love this hard-hearted man.

 

 

Text 28

 

 

     radha: (sa-sambhramam). sanskritena)  mugdhe maivam bravih.

 

audasinya-dhura-parita-hridayah kaöhiëyam alambatam

     kamam shyamala-sundaro mayi sakhi svairi sahasram samah

kintu bhranti-bharad api kshaëam idam tatra priyebhyah priye

     ceto janmani janmani praëayita-dasyam na me hasyati

 

     sa—with; sambhramam—agitation; sanskritena—in Sanskrit; mugdhe—O fool; ma—don't; eva—like this; bravih—speak; audasinya—indifference; dhura—great; parita—attained; hridayah—whose heart; kaöhiëyam—harshness; alambatam—attained; kamam—voluntarily; shyamala-sundarah—Lord Krishëa, whose dark complexion is very handsome; mayi—to Me; sakhi—O friend; svairi—independent; sahasram—for thousands; samah—of years; kintu—however; bhranti—of bewilderment; bharat—from an abundance; api—even; kshaëam—for a moment; idam—this; tatra—there; priyebhyah priye—for My dearmost beloved; cetah—the heart; janmani janmani—birth after birth; praëayitah—of love; dashyam—the service; na—not; me—of Me; hasyati—shall abandon.

 

 

     Radha: (agitated, in Sanskrit)  Fool, don't talk! Friend, even though He be harsh and neglect Me for thousands of years, never, even after countless births, will My heart become bewildered and give up the loving service of My most beloved Krishëa.

 

 

Text 29

 

 

     nava-vrinda:  bakule suvrateyam. tad viramyatam.

 

     bakule—O Bakula; suvrata—chaste and faithful to Her lover; tat—therefore; viramyatam—should be stopped.

 

 

     Nava-vrinda:  Bakula, stop! She is faithful to Her lover.

 

 

Text 30

 

 

     radha: (sanskritena)

 

lata-shreëi seyam sahacari ciram sevita-cari

     puras te 'mi bhuyo dhrita-paricayah kunja-nicayah

amus ta yamunyo muhur-aöita-purvas taöa-bhuvo

     vyatham eva kruram vidadhati vina gokula-patim

 

     sanskritena—in Sanskrit; lata—of creepers; sreni—the host; sa iyam—this; sahacari—O friend; ciram—for a long time; sevita-cari—frequented; purah—in the presence; te—of you; ami—these; bhuyah—again; dhrita-paricayah—frequented; kunja—of forest-groves; nicayah—the host; tah amuh—these; yamunyah—of the Yamuna; muhuh—repeatedly; atita—wandered; purvah—in the past; tata-bhuvah—banks; vyathanm—pain; eva—certainly; kruram—cruel; vidadhati—give; vina—without; gokula—of Gokula; patim—the master.

 

 

     Radha:  (in Sanskrit)  Now that Krishëa, the master of Gokula, is no longer here, these vines where I so long stayed, these forest groves where I walked, and these shores of the Yamuna where in the past I spent so much time wandering, have all combined to torture Me.

 

 

Text 31

 

 

     nava-vrinda:  bakule vilokyatam asya baliyah santapa-maëdalam. tad adya kalindi-kulavalambini kadamba-mule nalini-samvartikabhih kalpaya talpam.

 

     bakule—O Bakula; vilokyatan—should be seen; asyah—of Her; baliyah—intense; santapa-madnalam—suffering; tat—therefore; adya—now; kalindi—of the Yamuna; kula—on the shore; avalambini—situated; kadamba—of the kadamba tree; mule—at the root; nalini—of lotus flowers; samvartikabhih—with petals; kalpaya—please instruct; talpam—a bed.

 

 

     Nava-vrinda:  Bakula, see how much She suffers. Please go and make for Her a bed of lotus petals under the kadamba tree by the Yamuna's shore.

 

 

Text 32

 

 

     bakula:  jadha bhaëadi pi-a-sahi. (iti nishkranta.)

 

     jadha—as; bhanadi—speaks; pi-a—dear; sahi—the friend; iti—thus; nishkranta—exits.

 

 

     Bakula:  As my dear friend says. (She exits.)

 

 

Text 33

 

 

     radha (sanskritena)

 

sodha goshöha-bhuvam viyoga-janitah praëa-cchido vedanah

     preshöhanam nija-jivitad api maya tasam sakhinam api

seyam hanta na padma-bandhava-vaco vishrambha-gambhiritam

     kam va samprati mam asishahad iha klesham durashavali

 

     sanskritena—in Sanskrit; sodhah—borne; gostha-bhuvam—of the residents of Vraja; viyoga—from the separation; janitah—produced; praëa—life; chidah—breaking; vedanah—sufferings; presthanam—more dear; nija—own; jivitat—than life; api—even; maya—by Me; tasam—of them; sakhinam—the friends; api—even; sa iyam—this; hanta—indeed; na—not; padma-bandhava—of the sun-god; vacah—the words; visrambha—trust; gambhiritam—placed; kam—what?; va—or; samprati—now; mam—Me; asisihat—caused to bear; iha—here; klesam—sufferings; durasa—hope-against-hope; avali—series.

 

 

     Radha:  (in Sanskrit)  I am now broken by the pain of separation from My friends in Vraja, who are all more dear to Me than My own life. I believed the words of the sun-god, and they gave Me hope. What sufferings did these vain hopes not bring Me?

 

 

Text 34

 

 

     nava-vrinda:  kva te priya-sakhi vishakha.

 

     kva—where?; te—Your; priya—dear; sakhi—friend; visakha—Visakha.

 

 

     Nava-vrinda:  Where is Your dear friend Vishakha?

 

 

Text 35

 

 

     radha:  sa kkhu kusalini pidaram apucchi-a puhavi-tale a-adatthi. ke-alam lalida jevva mam dukkhavedi. (iti roditi.)

 

     sa—she; kkhu—indeed; kusalini—the beautiful girl; pidaram—to her father; apucchi-a—asking; puhavi—of the earth; tale—to the surface; a-adatthi—came; ke-alam—only; lalida—Lalita; jevva—certainly; mam—Me; dukkhavedi—torments; iti—thus; roditi—cries.

 

 

     Radha:  After asking permission from her father, beautiful Vishakha came to this earth. Now it is only Lalita who torments Me. (She cries.)

 

 

Text 36

 

 

     nava-vrinda:  lalitayah sa dasha kutas tvaya shruta.

 

     lalitayah—of Lalita; sa—that; dasa—condition of life; kutah—where?; tvaya—by You; sruta—was heard.

 

 

     Nava-vrinda:  Where did You hear of Lalita's fate?

 

 

Text 37

 

 

     radha:  saggarohaëa-sama-e  khe-arehinto.

 

     sagga—to the heavenly planets; arohana—ascension; sama-e—at the time; khe-arehinto—from the demigods.

 

 

     Radha:  As I was ascending to the heavenly planets I heard it from the demigods.

 

 

Text 38

 

 

     nava-vrinda:  radhe tvayadya nishithe lalitam abhasya kim api svapnayitam.

 

     radhe—O Radha; tvaya—by You; adya—today; nisithe—in the middle of the night; lalitam—to Lalita; abhasya—speaking; kim api—something; svapnayitam—in a dream.

 

 

     Nava-vrinda: Radha, last night as You were sleeping You spoke to Lalita in a dream.

 

 

Text 39

 

 

     radha: kidisam tam.

 

     kidisam—like what?; tam—that.

 

 

     Radha:  What did I say?

 

 

Text 40

 

 

     nava-vrinda:

 

shvaphalkeh saphali-babhuva lalite hril-lalasa-vallari

     ha dhik pashya murantako 'yam urari-cakre ratharohanam

ittham te karuëa-svara-stavakitam svapnayitam shriëvati

     manye tanvi patat-tushara-kapaöac cakranda yaminy api

 

     svaphalke—of Akrura, the son of Svaphalka; saphali—fruitful; babhuva—has become; lalite—O Lalita; hrit—of the heart; lalasa—of the yearëing; vallari—the creeper; ha—alas!; dhik—fie!; pashya—look!; mura-antakah—Krishëa, the killer of the Mura demon; ayam—He; urari-cakre—has accepted; ratha—on the chariot; arohanam—climbing; ittham—in this way; te—of You; karuna—pitiful; svara—sounds; stavakitam—a host; svapnayitam—words spoken in a dream; srnvati—hearing; manye—I think; tanvi—O slender girl; patat—falling; tusara—of rain; kapatat—on the pretext; cakranda—cries; yamini—the night; api—also.

 

 

     Nava-vrinda:  You said, "O Lalita, the vine of desires in Akrura's heart has now borne it's fruit. Alas! Alas! Look! Krishëa has climbed the chariot." O slender girl, when I heard You say these pathetic words in Your sleep I thought the rain falling outside was disguised tears of the weeping goddess of night.

 

 

Text 41

 

 

     radha:  (sa-vyatham sanskritena)

 

cirad adya svapne mama vividha-yatnad upagate

     prapede govindah sakhi nayanayor angana-bhuvam

grihitva ha hanta tvaritam atha tasminn api ratham

     katham pratyasannah sa khalu parusho raja-purushah

 

     sa—with; vyatham—anxiety; sanskritena—in Sanskrit; cirat—after a long time; adya—now; svapne—in a dream; vividha—various; yatnat—because of endeavors; apagate—arrived; prapade—entered; govindah—Lord Krishëa; sakhi—O friend; nayanayoh—of the eyes; angana-bhuvam—the courtyard; grihitva—taking; ha—oh!; hanta—indeed; ttvaritam—quickly; atha—then; tasmin—in this; api—even; ratham—a chariot; katham—how?; prati-asannah—seated; sah—He; khalu—indeed; parusah—hard-hearted; raja—of the king; purusah—the man.

 

 

     Radha: (unhappy. in Sanskrit) After My long struggle last night Krishëa in a dream entered the courtyard of My eyes. Alas! How did cruel Akrura so quickly come there on his chariot?

 

 

Text 42

 

 

     (pravishya)

 

     bakula:  hala ëimmida-sejjamhi ta utthehi. (iti tisrah parikramanti.)

 

     pravishya—entering; hala—ah!; nimmida—fashioned; sejja—the bed; amhi—I have; ta—therefore; utthehi—please get up; iti—thus; tisrah—the three girls; parikramanti—walk.

 

 

     (Enters)

 

     Bakula: Ah!  I hava made the bed. Come. (The three girls walk.)

 

 

Text 43

 

 

     nava-vrinda:  (sa-sambhramam)

 

itas tvam ma yasih katham api nivartasva rabhasad

     ashokakhyah shakhi priya-sakhi puras te nivasati

padalambhad ambhoruha-mukhi tavasmin kusumite

     hatashanam bhavi kulishavad alinam kalakalah

 

     sah—with; sambhramam—fear; itah—here; tvam—You; ma—don't; yasih—go; katham api—somehow; nivartasva—turn back; rabhasat—quickly; asoka—asoka; akhyah—named; sakhi—a tree; priya—dear; sakhi—O friend; purah—before; te—You; nivasati—stands; pada—of the foot;. alambhat—from the touch; ambhoruha-mukhi—O lotus-faced girl; tava—of You; asmin—on this; kusumite—burst into flower; hata-asanam—villains; bhavi—will be; kulisa—the thunderbolt of Indra; vat—like; alinam—of bumble-bees; kalakalah—the tumultuous sounds.

 

 

     Nava-vrinda:  (frightened)  Don't go there. Turn back this moment. Dear friend, there is an ashoka tree in front of You. O lotus-faced girl, if Your foot touches it, this tree will at once burst into flower, and this place will at once be filled with villain bumblebees buzzing as Indra's thunderbolt.

 

 

     Note:  It is said that if a beautiful young girl kicks an ashoka tree with her foot, the tree will immediately bloom.

 

 

Text 44

 

 

     radha:  (nivritya sa-lajjam sanskritena)

 

kamsarer avaloka-mangala-vinabhavad adhanye 'dhuna

     bibhraëa hata-jivite praëayitam naham sakhi praëimi

krureyam na virodhini yadi bhaved ashamayi shrinkhala

     praëanam dhruvam arbudany api tatas tyaktum sukhenotsahe

 

     nivrtya—turning back; sa—with; lajjam—embarrassment; sankritena—in Sanskrit; kamsa-areh—of Krishëa, the enemy of Kamsa; avaloka—of the sight; mangala—the auspiciousness; vina—without; bhavat—from the condition; adhanye—unfortunate; adhuna—now; bibhraëa—maintanining; hata—wretched; jivite—for the life; praëayitam—love; na—not; aham—I; sakhi—O friend; pranimi—live; krura—cruel; iyam—these; na—not; virodhini—obstructing; yadi—if; bhavet—were; asa—of hope; mayi—consisting; srnkhala—chains; praëanam—of life-breath; dhruvam—certainly; arbudani—billions; api—even; tatah—then; tyaktum—to give up; sukhena—happily; utsahe—I would be able.

 

 

     Radha: (She turns back in embarrassment and says in Sanskrit)  O friend, without the auspicious sight of Lord Krishëa, I have no love for this unfortunate, wretched life. Without Him I will not continue to remain alive. If these cruel chains of hope did not bind Me, I would happily give up billions of such lives.

 

 

Text 45

 

 

     bakula:  i-am purado sejja.

 

     i-am—this; purado—ahead; sejja—the bed.

 

 

     Bakula: This is the bed.

 

 

Text 46

 

 

     radha:  (shayyam adhishayya svagatam)  ettha vunda-aëe dullaham me paraëa-dharaëam ta kam pi uvva-am karissam. (prakasham) ëa-a-vunde nicca-kammam viëa khinnamhi.

 

     sayyam—on the bed; adhisayya—lying down; svagatam—aside; ettha—here; vunda-ane—in Vrndavana; dullaham—difficult to attain; me—of Me; paraëa—of life-breath; dharaëam—maintenance; ta—therefore; kam pi—something; uva-am—remedy; karissam—I shall create; prakasham—openly; na-a-vunde—O Nava-vrinda; nicca—regular; kammam—activities; vina—without; khinna—unhappy; ahmi—I am.

 

 

     Radha:  (lies down on the bed and says to Herself)  It is very difficult for Me to remain alive in this Vrndavana. I must find some remedy. (openly)  Nava-vrinda, because I cannot perform My regular activities I have become very unhappy.

 

 

Text 47

 

 

     nava-vrinda:  sakhi kim te nitya-karma.

 

     sakhi—O friend; kim—what?; te—of You; nitya—regular; karma—activities.

 

 

     Nava-vrinda:  Friend, what regular activities?

 

 

Text 48

 

 

     radha: (sanskritena)

 

khelan-manjula-veëu-maëdita-mukhi saci-bhramal-locana

     mugdhe murdhni shikhaëdini dhrita-vapur bhangi-trayangi-kritah

kaishore krita-sangatih sura-muner aradhyate shasanad

     asmabhih pitur alaye jaladhara-shyama-dyutir devata

 

     khelat—playing; manjula—charming; venu—with the flute; mandita—decorated; mukhi—whose mouth; saci—bent; bhramat—wandering; locana—whose eyes; mugdhe—O beautiful girl; murdhni—on the head; sikhandini—peacock feather; dhrita—manifested; vapuh—form; bhangi—bending; traya—in three places; angi-kritah—accepted; kaisore—in the full bloom of youth; krita—done; sangatih—meeting; sura-muneh—of Narada, the sage among the demigods; aradhyate—is worshipped; sasanat—by the order; asmabhih—by Us; pituh—of the father; alaye—at the home; jaladhara—a monsoon cloud; shyama—dark; dyutih—whose complexion; devata—the diety.

 

 

     Radha: (in Sanskrit)  O charming girl, By Narada's order, at My father's house We used to worship a Deity with a handsome face decorated with a flute it played. It had crooked restless eyes, a peacock feather on its head, and a form bent in three places, in the full bloom of youth, and with a splendor dark as a monsoon cloud.

 

 

Text 49

 

 

     nava-vrinda:  (svagatam)  vijnatam asyah krishëakriti-vikshaëaya paöavam tad adya vrindavanalankaraya mahendra-shilpina kalpitam mahendranila-mayim mukunda-murtim asyah samakshayami. (prakasham)  sakhi tvad-ishöadevam avirbhavayitum asau prayami. (iti nishkrantah.) 

 

     svagatam—aside; vijnatam—understood; asyah—of Her; krishëa—of Krishëa; akriti—the form; vikshaëaya—for seeing; patavam—expertness; tat—therefore; adya—now; vrindavana—Vrndavana; alankaraya—for the ornament; maha-indra—of Maharaja Indra; silpina—by the expert sculptor; kalpitam—fashioned; maha—great; indranila—of sapphire; mayim—consisting; mukunda—of Lord Krishëa; murtim—the diety form; asyah—of Her; samakshayami—I shall show; prakasham—openly; sakhi—O friend; tvat—of You; istadevam—the worshippable deity; avirbhavayitum—to reveal; asau—Him; prayami—I shall now go; iti—thus; nishkrante—exits.

 

 

     Nava-vrinda: (aside)  I can understand She yearns to see Krishëa's form. I will show Her the sapphire Krishëa-Deity Indra's sculptor Vishvakarma made to decorate the land of Vrindavana. (openly)  Friend, now I will go (to bring) Your worshipable Deity and show Him to You. (She exits.)

 

 

Text 50

 

 

     radha: (puro drishöva sanskritena)

 

rasat tirohita-tanuh sakhi yasya pushpaish

     cudam cakara cikure mama piccha-cudah

kule kalinda-duhitur dhrita-kaëdalo 'yam

     mam dandahiti sa muhur nava-karëikarah

 

     purah-ahead; drishöva—looking; sankritena—in Sanskrit; rasat—from the rasa-dance; tirohita—dissappeared; tanuh—whose form; sakhi—O friend; yasya—of whom; pushpaih—with flowers; cudam—crown;  cakara—did; cikure—on the hair; mama—of Me; piccha—of peacock feathers; cudah—wearing a crown; kule—on the shore; kalinda—duhituh—of the Yamuna River, the daughter of Mount Kalinda; dhrita—held; kandalah—blossoms; ayam—this; mam—Me; dandahiti—burns; sah—this; muhuh—repeatedly; nava—new; karëikarah—karëikara flower.

 

 

     Radha:  (looking ahead, She says in Sankrit) These new karëikara flowers by the Yamuna's shore, the same kind of flowers peacock-feather-crowned Krishëa placed in My hair when He left the arena of the rasa dance with Me, now make Me burn with pain.

 

 

Text 51

 

 

     (pravishya)

     nava-vrinda:  sakhi turëam agatya pashya daivatam.

 

     pravishya—enters; sakhi—O friend; turëam—at once; agatya—arriving; pashya—look; daivatam—at the deity.

 

 

     (Enters)

 

     Nava-vrinda:  Friend, come at once and see the Deity.

 

 

Text 52

 

 

     radha:  ëa-a-vunde aharehi kam pi sevovaharam.

 

     na-a-vunde—O Nava-vrinda; aharehi—please bring; kam api—something; sevovaharam—an offering.

 

 

     Radha: Nava-vrinda, bring an offering for the Deity.

 

 

Text 53

 

 

     nava-vrinda: bakule vasanti-grihad anaya devya dattam divya-malyambaram.

 

     (bakula nishkranta)

 

     bakule—O Bakula; vasanti—of vasanti creepers; grhat—from the cottage; anaya—please bring; devya—by the queen; datta—given; divya—celestial; malya—garland and cloth; bakula—Bakula; nishkranta—exits.

 

 

     Nava-vrinda: Bakula, from the cottage of vasanti vines please bring the celestial garland and cloth the queen gave us. (Bakula exits.)

 

 

Text 54

 

 

     nava-vrinda:  (sa-smitam)  sakhi radhe

 

yaih pushpavali-gandha-dhupa-valibhir damodarah sevyate

     kurvadbhih stuti-purvam uttama-natis te tavad anye janah

seva kokila-kaëöhi gokula-bhuvam yushmadrishinam harau

     vakraloka-kala-karambita-parirambhadi-lilamayi

 

     sa—with; smitam—a smile; sakhi—O friend; radhe—Radha; yaih—by whom; pushpa—of flowers; avali—with hosts; gandha—fragance; dhupa—of incense; valibhih—with offerings; damodarah—Krishëa; sevyate—is served; kurvadbhih—doing; stuti—prayers; purvam—first; uttama-natih—bowing down; te—they; tavat—in this way; anye—other; janah—persons; seva—service; kokila—cuckoo; kaëöhi—O girl who throat; gokula-bhuvam—of the residents of Gokula; yusmadrishinam—like You; harau—for Krishëa; vakra—crooked; aloka—of glances; kala—the portion; karambita—mixed; parirambha—embraces; adi—beginning with; lilamayi—consisting of playful transcendental pastimes.

 

 

     Nava-vrinda:  (smiles)  Friend Radha, others may worship Krishëa by offering Him flowers and fragant incense and by reciting prayers and bowing down before Him, but You, O girl whose sweet voice is like the cooing of the cuckoss, and the girls of Gokula like You, worship Him with crooked sidelong glances, embraces, and many kinds of amorous pastimes.

 

 

Text 55

 

 

     (iti parikramya)  pashya so 'yam upakaëöhe samutkaëöhitas tishöhate tubhyam abhishöadevah.

 

     iti—thus; parikramya—walking; pashya—look?; sah ayam—He; upakaëöhe—nearby; samukaëöhitah—eager; tisthate—stands; tubhyam—for You; abhista—worshippable; devah—deity.

 

 

     (walking) Look!  Your worshipable Deity eagerly stands before You.

 

 

Text 56

 

 

     radha:  (vidurad eva vilokya sotkaëöham sankritena) 

 

ajani saphalah so 'yam bhuyan kalevara-dharaëe

     sahacari pariklesho yo 'bhun maya kila sevitah

ahaha yad iamh shyama-shyamah puro mama ballavi-

     kula-kumudini-bandhos tas tah sphuranti maricayah

 

     vidurat—from a distance; eva—certainly; vilokya—seeing; sa—with; utkaëöham—longing; sanskritena—in Sanskrit; ajani—is manifested; sa-phalah—fruitful; sah ayam—this; bhuyan—very much; kalevara—of the body; dharane—in the maintenance; sahacari—O friend; pariklesah—suffering; yah—what; abhut—has been; maya—by Me; kila—indeed; sevitah—served; ahaha—aha!; yat—what; imah—they; shyama-shyamah—very dark; purah—in the presence; mama—of Me; ballavi—of the gopis; kumudini—of the lotus flowers; bandhoh—of the moon (friend); tah tah—that; sphuranti—is manifested; maricayah—the effulgence;

 

 

     Radha:  (filled with intense longing, She gazes at the Deity from a distance, and then says in Sanskrit)  Ah! Now the splendid very dark effulgence of this person, a moon that is the friend of the lotus gopis, shines in My presence. Now all the pain I suffered to remain alive in this body has become worthwhile.

 

 

Text 57

 

 

     (iti parikramya piëdikam asadayanti sa-gadgadam.)

 

dagdham hanta dadhanaya vapur idam yasyavalokashaya

     sodha marma-vipatane paöur iyam pidati-vrishöir maya

kalindiya-taöi-kuöira-kuhara-kridabhisara-vrati

     so 'yam jivita-bandhur indu-vadane bhuyah samasaditah

 

    iti—thus; parikramya—walking; pindikam—the altar; asadayanti—approaching; sa—with; gadgadam—a choked up voice; dagdham—burned; hanta—indeed; daghanaya—burning; vapuh—body; idam—this; yasya—of whom; avaloka—of seeing; asaya—with the hope; sodha—borne; marma—of the heart; vipatane—in tearing apart; patuh—expert; iyam—this; pida—of suffering; ati—great; vrstih—downpour; maya—by Me; kalindiya—of the Yamuna River; tati—on the shore; kutira—a cottage; kuhara—within; krida—pastimes; abhisara—to a rendezvous; vrati—vowed; sah ayam—this; jivita—of My life; bandhuh—the friend; indu-vadane—O moon-faced girl; bhuyah—again; samasaditah—attained.

 

 

     (She walks up to the altar and says in a choked up voice) O moon-faced one, My dear friend has again come to Me. My desire to see Him scorched My body and wounded My heart with a monsoon of pain. My life-breath yearns to meet Krishëa in Vrndavana and enjoy pastimes with Him in a cottage by the Yamuna's shore.

 

 

Text 58

 

 

     (iti premaveshena sakshad iva krishëam sambhashayanti.)

 

premëa vyakti-kritam iha tatha komalatvam tvayagre

     yena jnato nikhila-vidhibhir mamakinas tvam ashih

kaöhiëyam te viditam adhuna tadrisham hanta yasmat

     sambhavyo 'bhud ayam api na me tavakatvabhimanah

 

     iti—thus; prema—of love; avesena—by the entrance; sakshat—directly; iva—as if; krishëam—with Krishëa; sambhasayanti—speaking; premëa—with love; vyakti-kritam—manifested; iha—here; tatha—in that way; komalatvam—tenderness; tvaya—by You; agre—before; yena—by which; jnatah—undertood; nikhila—in all; vidhibhih—ways; mamakinah—Mine; tvam—You; asih—were; kaöhiëyam—harshness; te—of You; viditam—understood; adhuna—now; tadrisham—like that; hanta—indeed; yasmat—from which; sambhavyah—may be; abhut—was; ayam—this; api—even; na—not; me—of Me; tavaka—of being Yours; abhimanah—pride.

 

 

     (Filled with love, She speaks to Krishëa)  Before You were so tender and affectionate I thought You were My property. Now You are so harsh I dare not be so proud to think I belong to You.

 

 

Text 59

 

 

     nava-vrinda: (svagatam)  hanta kapy anuraga-sagarasya seyam uttarangata.

 

     svagatam—aside; hanta—indeed; api—something; anuraga—of love; sagarasya—of the ocean; sa iyam—this; uttarangata—the state of having waves.

 

 

     Nava-vrinda: (aside)  Ah! These are waves of the ocean of love.

 

 

Text 60

 

 

     radha: (janantikam sanskritena)

 

na brute parihasa-peshala-kala-sandarbha-garbham giram

     doh-stambha-dvaya-sambhraman na ca parirambhaya sambadhyate

lila-bhangura-cillir esha lalitollasi-smita-kshodima

     dhurtanam sakhi shekharah kuöilaya drishöya param ledhi mam

 

     jana-antikam—only to hee; sanskritena—in Sanskrit; na—does not; brute—speak; parihasa—of jokes; pesala—charm; kala—the art; sandarbha—statement; garbham—origin; giram—of words; doh—of arms; stambha—of pillars; dvaya—pair; sambhranmat—from the appearance; na—not; ca—also; parirambhaya—for embracing; sambadhyate—is bound; lila—playfully; bhangura—crooked; cillih—whose eyebrows; esah—He; lalita—playful; ullasi—glistening; smita—smile; kshodima—with a small fragment; dhurtanam—of villans; sakhi—O friend; sekharah—the crown; kutilaya—with a crooked; drishöya—glance; param—further; ledhi—licks; mam—Me.

 

 

     Radha: (aside to Nava-vrinda in Sanskrit)  Charming, artistic jokes He does not speak. With the two pillars of His arms He does not bind Me in an embrace. Instead, with bent eyebrows and the slight trace of a playful smile, this crest jewel of all villains simply licks Me with His crooked glance.

 

 

Text 61

 

 

     nava-vrinda:  hala nagara-dhurta-dhuriëanam nigudheyam narma-caturi. tad enam tvam ca drig-a 24calena santarjayanti vakroktibhir upalabhethah.

 

     hala—ah!; nagara—lovers; dhurta—of villains; dhurinanam—of the best; nigudha—concealed; narma—of jokes; caturi—expertize; tat—therefore; enam—Him; tvam—You; ca—also; drk—of the eyes; ancalena—with the corner; santarjayanti—rebuking; vakra—crooked; uktibhih—with words; upalabhethah—You should rebuke.

 

 

     Nava-vrinda: This is the inescrutable joke of the best of mischievous lovers. Rebuke Him with the corner of Your eye and mock Him with many crooked words.

 

 

Text 62

 

 

     radha: (saci samikshya sanskritena)

 

cirasangan manye kulisha-suhridah kaustubha-maëer

     itah sankrantas te mradima-paripanthi hridi guëah

tvam etabhih kashöavalibhir avalidhe 'pi kurushe

     jane 'sminn ishanah katham itaratha vancanam idam

 

     saci—with a crooked glance; samikshya—looking; sanskritena—in Sanskrit; cira—long; asangat—form association; kulisa—of the thunderbolt of Indra; suhridah—of the friend; kaustubha-maneh—of the Kaustubha jewel; itah—thus; sankrantah—passed; te—of You; mradima—of gentleness; paripanthi—the opposite; hridi—in the heart; guëah—the quality; tvam—You; etabhih—by these; kasta—of intense suffering; avalibhih—by a host; avalidhe—devoured; api—even; kuruse—You do; jane—person; asmin—to this; isanah—master; katham—why?; itaratha—otherwise; vancanam—cheating; idam—this.

 

 

     Radha:  (Staring at Him with crooked eyes, She says in Sanskrit)  For so long You have the company of this Kaustubha jewel, the friend of Indra's thunderbolt. That is why this hardness has entered Your heart. This person is swallowed up by a host of sufferings. You have the power to give Her relief. Why do You cheat Her instead?

 

 

Text 63

 

 

     (ity apavarya)  hala pekkha ajuttam ajuttam jam niluppala-komalovi vaëa-mali kakkasam vamsi-am cce-a cumbadi. ta ido ëam a-addhi-a genhissam.

 

     iti—thus; apavarya—concealing; hala—O!; pekkha—look; ajuttam—improper; ajuttam—improper; jam—because; niluppala—as a blue lotus flower; komalovi—as soft and gentle; vana-mali—Krishëa, who wears a garland of forest flowers; kakkasam—the hard; vamsi-am—flute; cce-a—certainly; cumbadi—kisses; ta—therefore; ido—from Him; a-addhi-a—pulling; genhissam—I shall take.

 

 

     (aside to Nava-vrinda)  Look! This is wrong! This is wrong! Even though Krishëa, who wears a garland of forest flowers, is as soft and gentle as a blue lotus flower, He still kisses this harsh, hard flute. I will take it from Him.

 

 

Text 64

 

 

     nava-vrinda: (svagatam)  shreyasi na khalu vamshikakrishöih. tad enam apadeshad upadishami. (prakasham sa-narma smitva.)

 

tvam etasmin nilopalamayataya vaktum ucite

     mudha mugdhe nilotpala-mridulatam arpayasi kim

mad-uktau vishrambham yadi bhajasi nambhoja-vadane

     tato vakshah-piöhe ghaöaya sakhi vistariëi kucam

 

     svagatam—aside; sreyasi—the best thing; na—not; khalu—indeed; vamsika—of the flute; akrishöih—pulling; tat—therefore; enam—to Her; apadesat—with a trick; upadisami—I shall teach; prakasham—openly; sa—with; narma—playfulness; smitva—smiling; tvam—You; etasmin—in this; nila-upala-maya-taya—made of sapphire; vaktum—to say; ucite—is proper; mudha—uselessly; mugdhe—O bewildered, charming girl; nila—a blue; utpala—lotus; mrdulatam—softness; arpayasi—You placed; kim—why?; mat—of Me; uktau—in the statement; visrambham—faith; yadi—if; bhajasi—You place; na—not; ambhoja-vadane—O lotus-faced girl; tatah—then; vakshah-pithe—on the chest; ghataya—just press; sakhi—O friend; vistarini—broad; kucam—breast.

 

 

     Nava-vrinda: (aside)  It will not be good for Her to pull away the flute. With a trick I will teach Her the truth. (with a playful smile she openly says) O beautiful bewildered girl, why do You uselessly say He is soft as a blue lotus flower? You should say that He is hard as sapphire. O girl with a lotus face, if You do not believe my words, then just press Your breast against His broad chest.

 

 

Text 65

 

 

     radha: (vakshasi paëim arpayanti sa-vyatham)  kadham esa saccam jevva nilamaëi-padima. (vimrishya)  haddhi haddhi. gadhukkaëöha-e savvam visumari-a padimam cce-a paccakkham mahavam maëëemi.

 

     vakshasi—on the chest; panim—a hand; arpayanti—placing; kadham—whether?; esa—this; saccam—in truth; jevva—certainly; nilamani—a sapphire; padima—deity; vimrishya—reflecting; haddhi—alas!; haddhi—alas!; gadhu—intense; ukkaëöha-e—with longing; savva—everything; visumari-a—forgetting; padimam—a deity; cce-a—indeed; paccakkham—before My eyes; mahavam—Krishëa; mannemi—I considered.

 

 

     Radha:  (She places a hand on the chest and at once becomes upset.) What? It is true. This is a Deity made of sapphire. (reflects) Alas! Alas! Overwhelmed by intense longing I forgot everything. I thought this statue before Me was Krishëa.

 

 

Text 66

 

 

     (pravishya)

 

     bakula: geëha geëha ima-im malambara-vilevaëa-im.

 

     pravishya—entering; genha—take; genha—take; ima-im—these; mala—garlands; ambara—cloth; vilevana-im—ointments.

 

 

     (enters)

 

     Bakula:  Take, take this garland, cloth, and fragant ointment.

 

 

Text 67

 

 

     (radha grihitva pratimam alancikirshati.)

 

     radha—Radha; grihitva—taking; pratimam—the deity; alancikirsati—desires to decorate.

 

 

     (Radha takes them and shows a desire to decorate the Deity with them.)

 

 

Text 68

 

 

     nava-vrinda:

 

praëayinam samaya samaye gata

     vahasi kanti-dhuram madhuram muda

na kila kokila-sangatim antara

     sphurati sampad alam sakhi madhavi

 

     praëayinam—the lover; samaya—near; samaye—at this time; gata—approached; vahasi—You carry; kanti—of beauty; dhuram—abundance; madhuram—sweetness; muda—joyfully; na—not; kila—indeed; kokila—the cuckoo; sangatim—the association; antara—without; sphurati—manifests; sampat—the opulence; alam—greatly; sakhi—O friend; madhavi—of Springtime.

 

 

     Nava-vrinda:  When You approach Your lover You become very charming and beautiful. Friend, (You are like) the spring season, which cannot fully display its glory without the company of the poetic cuckoo bird.

 

 

Text 69

 

 

     (pravishya)

 

     madhavi:  sacca-e pa-uttim viëëadum bhaööi-dari-a-e pesidamhi ta aggado papphurantam ëa-a-vunda-anam pavesissam. (iti parikramya)  hanta ëuëam vunda-anam pa-ittho bhaööa. jam ima-im sankha-cakkadi-lakkhida-im pa-a-im lakkhi-anti. ta patthudam nivvahi-a bhaööi-dari-am anissam.

 

     pravishya—enters; sacca-e—of Satyabhama; pa-uttim—the activities; vinnadum—to understand; bhatti-dari-a-e—by the princess; pesidamhi—I have been sent; ta—therefore; aggado—ahead; papphurantam—manifested; na-a-vunda-anam—New Vrndavana; pavesissam—let me enter; iti—thus; parikramya—walking; hanta—ah!; nunam—certainly; vunda-anam—Vrndavana; pa-ittho—has entered; bharta—the Lord; jam—because; ima-im—these; sankha—of the coch; cakka—and cakra; adi—beginning with; lakkhiha-im—signs; pa-a-im—footprints; lakkhi-anti—are manife  may be seen; ta—therefore; patthudam—them matter at hand; nivvahi-a—completing; bhatti-dari-am—the princess; anissam—I shall bring.

 

 

     (Enters)

 

     Madhavi:  Princess Rukmiëi sent me to learn how Satyabhama is doing. This is New Vrindavana forest before me. Let me enter it. (She walks.)  Ah! The Lord must have entered this Vrindavana. I can see His footprints, marked with conch, disc, and other symbols. I will finish the matter at hand and then bring princess Rukmiëi to this place.

 

 

Text 70

 

 

     (radha sasra-kampam krishëakritim maëdayati.)

 

     radha—Radha; sa—with; asra—tears; kampam—and trembling; krishëa—of Krishëa; akritim—the form; mandayati—decorates.

 

 

     (Trembling and shedding tears, Radha decorates the Deity of Lord Krishëa.)

 

 

Text 71

 

 

     madhavi:  esa padima tassa ëiluppala-mala disadi. (iti kareëa adaya sa-tvaram uccaih.)  sahi ba-ule kudosi.

 

     esa—this; padima—has fallen; tassa—of Him; niluppala—of blue lotus flowers; mala—the garland; disa-i—is seen; iti—thus; kareëa—with a hand; srajam—the garland; adaya—taking; sa—with; tvaram—agitation; uccaih—loudly; sahi—O friend; ba-ule—Bakula; kudosi—where are you?

 

 

     madhavi:  I see a garland of blue lotus flowers that fell from the Deity. (She picks it up with Her hand. Agitated, She loudly calls) Friend Bakula, where are you?

 

 

Text 72

 

 

     nava-vrinda:  (sa-sambhramam)  satye sannihitasau madhavi. tad itas turëam prayanam ucitam.

 

     sa—with; sambhramam—anxiety; satye—O Satyabhama; sannihita—nearby; asau—she; madhavi—Madhavi; tat—therefore; itah—form here; turëam—quickly; prayanam—departure; ucitam—is proper.

 

 

     Nava-vrinda: (anxious)  Satyabhama, Madhavi is nearby. Run from this place at once.

 

 

Text 73

 

 

     radha: ëa me damsane tinha purida ta puëo jhatti vahudissamha.

 

     na—not; me—of Me; damsane—in the seeing; tinha—thirst; purida—fulfilled; ta—therefore; puno—again; jhatti—at once; vahudissamha—let us return.

 

 

     Radha:  My thirst to see Him is not satisfied. Let's quickly return.

 

 

Text 74

 

 

     (iti tistrah parikramanti.)

 

     iti—thus; tisrah—the three girls; parikramanti—exit.

 

 

     (The three girls exit.)

 

 

Text 75

 

 

     madhavi:  (vilokya)  kadham idha jevva sacca. (ity upasritya)  sahi mahavi-puppha-im aharidum a-adamhi.

 

     vilokya—looking; kadham—how is it?; idha—from here; jevva—certainly; sacca—Satyabhama; iti—thus; upasrtya—approaching; sahi—O friend; mahavi—jasmine; puppha-im—flower; aharidum—to collect; a-adamhi—I have come.

 

 

     Madhavi:  (seeing Her)  Why is Satyabhama here?  (approaching) Friend, I have come here to pick jasmine flowers.

 

 

Text 76

 

 

     radha:  (saurabhyam aghraya svagatam)  kudo edam a-amhi-am soraham cittam me viloledi.

 

     saurabhyam—the fragance; aghraya—smelling; avagatam—to Herself; kudo—where?; edam—this; a-amhi-am—unexpected; soraham—fragance; cittam—the heart; me—of Me; viloledi—causes to tremble.

 

 

     Radha: (smelling the fragance, She says to Herself) From where has this sweet fragance suddenly come? It makes My heart tremble.

 

 

Text 77

 

 

     (iti madhavi-kare malyam drishöva apavarya sanskritena.)

 

ito malyad indivara-viracitad esha vijayi

     visarpaty abhiri-kula-kumuda-bandhoh parimalah

mama kshobhan ugran sapadi bahir-antah-praëayino

     balad anyo gandhah katham iva vidhatum prabhavati

 

     iti—thus; madhavi—of Madhavi; kare—in the hand; malyam—the garland; drishöva—seeing; apavarya—concealing; sanskritena—in Sanskrit; itah—thus; malyat—from the  garland; indivara—of blue lotus flowers; viracitat—fashioned; esah—He; vijayi—victorious; visarpati—approaches; abhiri—of gopis; kula—of the community; kumuda—of the lotus flowers; bandhoh—of the friend (the sun); parimalah—the fragance; mama—of Me; kshobhah—agitation; ugran—intense; sapadi—at once; bahih—outside; antah—inside; praëayinah—bringing; balat—forcibly; anyah—other; gandhah—fragance; katham—how; iva—as if; vidhatum—to place; prabhavati—is able.

 

 

     (Seeing the garland in Madhavi's hand, Radha says to Herself) This is the glorious sweet fragance of the blue lotus garland worn by Krishëa, the sun who is the friend of the lotus flower gopis. What other fragance can violently agitate My heart and senses in this way?

 

 

Text 78

 

 

     madhavi:  (sa-vismayam sanskritena)

 

surabhim anubhavantyah shyamalambhoja-malam

     bhajati tava kim etat kampa-sampattim angam

vapur api parikkhinnakaram ahnaya kim va

     kalayati pariphullam ali-romanca-palim

 

     sa—with; vismaya—wonder; sanskritena—in Sankrit; surabhim—the fragance; anubhavantyah—perceiving; shyamala—blue; ambhoja—of lotus flowers; malam—the garland; bhajati—does; tava—of You; kim—why?; etat—this; kampa—of trembling; sampatim—abundance; angam—limbs; vapuh—body; api—also; parikhinna—distressed; akaram—body; ahnaya—at once; kim—why?; va—or; kalayati—manifests; pariphullam—blossomed; ali—O friend; romanca-palim—hairs standing erect.

 

 

     Madhavi:  (struck with wonder, she says in Sanskrit) As You smell the sweet fragance of this garland of blue lotus flowers, why do You suddenly tremble? Why do the hairs on Your body stand up? Why are You overwhelmed?

 

 

Text 79

 

 

     radha:  (svagatam)  samvaraëijjo eso attho. (prakasham)  mahavi indivara-malam pekkhi-a kali-a-dahe diööham danim bhu-anga-alim sumaranti bhidamhi.

 

     svagatam—aside; samvarëijjo—to be concealed; eso—this; attho—actual meaning; prakasham—openly; mahavi—O Madhavi; indivara—of blue lotus flowers; malam—the garland; pekkhi-a—seeing; kali-a-dahe—in Kaliya Lake; dittham—seen; danim—now; bhu-anga—of snakes; alim—the host; sumaranti—remembering; bhidamhi—I became afraid.

 

 

     Radha: (aside) I must conceal the the truth. (openly)  Madhavi, when I saw the garland of blue lotuses I remembered the many snakes I saw today in Kaliya lake and for a moment I was overcome with fear.

 

 

Text 80

 

 

     nava-vrinda; (svagatam)  sadhu samadhanam idam.

 

     svagatam—aside; sadhu—good; samadhanam—answer; idam—this.

 

 

     Nava-vrinda: (aside)  That is a very good answer.

 

 

Text 81

 

 

     radha: (svagatam)  phudam ta-e cce-a mutti-e nimmalla-mala esa.

 

     svagatam—aside; phudam—clearly; ta-e—of this; cce-a—certainly; mutti-e—of the deity; nimmalla—the remnants of the offering; mala—garland; esa—this.

 

 

     Radha: (aside)  The garland must have been offered to this Deity.

 

 

Text 82

 

 

     madhavi:  sahi sacce mahavi-maëdavan gadu-a puppha-im avacinissam.

 

     sahi—O friend; sacce—Satyabhama; mahavi—of jasmine flowers; mandavam—to the pavillion; gadu-a—going; puppha-im—flowers; avacinissam—I shall collect.

 

 

     Madhavi:  Friend Satyabhama, now I will go to the jasmine-pavilion and pick flowers.

 

 

Text 83

 

 

     sarvah: ido ido pi-a-sahi. (iti nishkrantah.)

 

     sarvah—everyone; ido—this way; ido—this way; pi-a—dear; sahi—friend; iti—thus; nishkrantah—they exit.

 

 

     Everyone: This way. This way, dear friend. (They exit.)

 

 

Text 84

 

 

     (tatah pravishati madhumangalenanugamyamanah krishëah.)

 

     tatah—then; pravishati—enters; madhumangalena—by Madhumangala; anugamyamanah—followed; krishëah—Krishëa.

 

 

     (Followed by Madhumangala, Krishëa enters.)

 

 

Text 85

 

 

     krishëah: (sodvegam)

 

kshaëad eva kshuëëa bhavati vana-mala malayaja-

     dravalepah shushyan nipatati rajah-sancaya-nibhah

visarpadbhir jvalair urasi ravikantakritir asau

     mamantah-santapam kalayati param kaustubha-maëih

 

     sa—with; udvegam—anxiety; kshaëat—in a moment; eva—certainly; kshunna—wilted; bhavati—is; vana—of forest flowers; mala—the garland; malayaja-drava—sandalwood paste; alepah—ointment; susyan—drying; nipatati—falls; rajah—of dust; sa 24caya—an abundance; nibhah—like; visarpadbhih—moving; jvalaih—with flames; urasi—on the chest; ravikanta—of a suryakanta jewel; akritih—the form; asau—this; mama—of Me; antah—in the heart; santapam—fire of suffering; kalayati—creates; param—greatly; kaustubha-manih—the Kaustubha jewel.

 

 

     Krishëa:  (anxious) Shining as a suryakanta stone, this Kaustubha jewel on My chest tortures My heart with rising flames of light. Within a moment My garland of forest flowers has wilted and My sandalwood ointment dried and turned to dust.

 

 

Text 86

 

 

     (iti savyatah prekshya)  priya-vayasya kiyad dure sa vrindaöavi.

 

     iti—thus; savyatah—on the left; preksya—looking; priya—O dear; vayasya—friend; kiyat—how?; dure—far; sa—this; vrinda-atavi—forest of Vrndavana.

 

 

     (Glancing to the left.)  Dear friend, how far is Vrindavana forest?

 

 

Text 87

 

 

     madhumangala (sanskritena)

 

sphuöac-caöula-campaka-prakara-rocir-ullasini

     madottarala-kokilavali-kala-svaralapini

marala-gati-shalini kalaya krishëasaradhika (ity ardhokte)

 

     sanskritena—in Sanskrit; sphuöat—blossoming; catula—beautiful; campaka—of campaka flowers; prakara—of the multitude; rocih—with the splendor; ullasini—shining; mada—with joy; uttarala—agitated; kokila—of cuckoos; avali—of the host; kala—sweet; svara—of the sounds; alapini—speech; marala—of the swans; gati—the gait; salini—possessing; kalaya—look!; krishëasara—with black deer; adhika—filled; iti—thus; ardha—in half; ukte—of the statement.

 

 

     Madhumangala:  (in Sanskrit)  She has the splendor of many beautiful campaka flowers. Her voice is filled with the sweet sounds of many jubilant cuckoos. Within Her are the graceful motions of many swans. She is beautiful with many black deer. Look at Her! (He is interrupted in the middle of his words.)

 

 

     Note: The word "krishëasaradhika" was intended by Madhuamangala to mean "filled (adhika) with black deer (krishëasara)". Krishëa, however, interpreted the words to be  krishëa sa radhika",  which mean "O Krishëa (krishëa) this is (sa) Radhika (radhika)" What Madhumangala intended to be a description of Vrindavana forest, Krishëa interpreted to be a description of Radha. Krishëa interrupted Madhumangala before he could finish.

 

 

Text 88

 

 

     krishëah: (sa-sambhramautsukyam)  sakkhe kvasau kvasau.

 

     sa—with; sambhrama—bewilderment; autsukyam—and eagerness; sakhe—O friend; kva—where?; asau—is She; kva—where?; asau—is She.

 

 

     Krishëa: (bewildered and extremely eager)  Friend, where is She? Where is She?

 

 

Text 89

 

 

     madhumangalah: (angulyagre darshayan.)

 

purah sphurati vallabha tava...

 

     angulya—with a finger; agre—ahead; darsayan—pointing; purah—ahead; sphurati—is manifested; vallabha—beloved; tava—Your.

 

 

     Madhumangala:  (pointing with his finger)  Here is Your beloved.

 

 

Text 90

 

 

     krishëah:  (sa-vaiyagryam)  vayasya naham pashyami. tad asu me darshaya. kva sa me radhika.

 

     sa—with; vaiyagryam—bewilderment; vayasya—O friend; na—not; aham—I; pashyami—see; tat—therefore; asau—at once; me—to Me; darsaya—show; kva—where?; sa—She; me—My ; radhika—Radhika.

 

 

     Krishëa:  (bewildered)  Friend, I don't see Her. At once show Her to Me! Where is My Radhika?

 

 

Text 91

 

 

     madhumangalah:  ...mukunda vrindaöavi.

 

     mukunda—O Krishëa; vrindatavi—the forest of Vrndavana.

 

 

     Madhumangala:  Krishëa, I was describing Vrindavana forest.

 

 

Text 92

 

 

     krishëah:  (paramrishya nishvasan)  katham namadheya-varëanam akarëanad eva sarvanusandhana-vidhuro 'smi. (iti parikramya)

 

     paramrishya—pausing to reflect; nisvasan—sighing; katham—how is it?; namadheya—of the name; varnanam—of the syllables; akarnanat—from the hearing; eva—certainly; sarva—in all respects; anusandhana—for searching; vidhurah—agitated; asmi—I am; iti—thus; parikramya—walking.

 

 

     Krishëa:  (He reflects for a moment and then sighs.)  Why is it that simply by hearing the syllables of Her name I became overwhelmed with the desire to find Her?

 

 

Text 93

 

 

sarvanginam akuruta muhuh sa mamakalpa-lakshmin

     pushpair yasyah parimala-bharodgaribhir gaura-gatri

agre seyam kusuma-dhanushah pashya bhallayamana

     mam utphulla praharati ruvad-bhringa-malladya malli

 

     sarva—all; anginam—of the limbs; akuruta—did; muhuh—repeatedly; sa—She; mama—of Me; akalpa—of decoration; lakshmin—the beauty; pushpaih—with flowers; yasyah—of whom; parimala—of the fragance; bhara—of the abundance; udgaribhih—with the emanation; gaura—golden; gatri—whose limbs; agre—in the presence; sa iyam—She; kusuma-dhanusah—of cupid, who carries a bow of flowers; pashya—look!; bhallayamana—become the wrestler; mam—Me; utphulla—blossomed; praharati—attacks; ruvat—buzzing; bhrnga—bees; malla—wretler; adya—now; malli—the jasmine flower.

 

 

     Golden complexioned Radha used to beautifully decorate all My limbs with these fragant jasmine flowers. Look! Now these same jasmine flowers have become transformed into the sharp arrows of cupid, and the buzzing bees within these flowers have changed into dangerous wrestlers. Now both these arrows and wrestlers are violently attacking Me.

 

 

Text 94

 

 

     (parikramya)

 

mihira-duhitus tiropante sphuranti nirantara

     vratati-nikarair etas tas ta mahiruha-rajayah

kishalaya-kulair yasam navyair alabhyata radhika-

     shruti-parisare tadanka-shri-vidambana-caturi

 

     parikramya—walking; mihira-duhituh—of the Yamuna river, the daughter of the sun-god; tira-upante—on the shore; sphuranti—are manifested; nirantara—thick; vratati—of creepers; nikaraih—with multitudes; etah—they; tah—they; mahiruha—of trees; rajayah—multitudes; kisalaya—of blossoming twigs; kulaih—with multitudes; yasam—of which; navyaih—new; alabhyata—is attained; radhika—of Radhika; sruti-parisare—on the ear; tadanka—of the earrings; shri—of the beauty; vidambana—imitation; caturi—skill.

 

 

     (walking)  Covered by many blossoming vines and filled with newly budding twigs, these trees on the Yamuna's shore expertly imitate the beauty of Radha's earrings.

 

 

Text 95

 

 

     madhumangalah:  (sa-vismayam)  va-assa ettha jovvaëe vi vasantassa kisa tal-lakkhaëam ëatthi.

 

     sa—with; vismayam—wonder; va-assa—O friend; ettha—here; jovvane—in youth; vi—although; vasantassa—of springtime; kisa—why?; tat—of that; lakkhanam—characteristic; na—not; atthi—is.

 

 

     Madhumangala:  (struck with wonder)  Friend, this spring season is now in its youth. Why does it not show the signs of youth?

 

 

Text 96

 

 

     krishëah:  sakkhe satyam attha. tatha hi

 

atanvanti pikas tatha madhuliho vacamyamanam vratam

     makandeshu darodgata api jadi-bhavam bhajanty ankurah

ardhodgirëa-mukhapy ashoka-nikare vishkambhate ma 24jari

     kalindi-taöa-simni hanta kim iyam supta madhu-shrir abhut

 

     sakhe—O friend; satyam—the truth; attha—you speak; tatha hi—furthermore; atanvanti—accept; pikah—teh cuckoos; tatha—in the same way; madhulihah—the bees; vacamyamanam—of those who follow a vow of silence; vratam—the vow; makandesu—on the mango trees; dara—slightly; udgatah—manifested; api—even; jadi—of being stunned; bhavam—the condition; bhajanti—have attained; ankurha—the new sprouts; ardha—half; udgirna—opened; mukha—mouth; api—even; asoka—of asoka trees; nikare—in the grove; viskambhate—checks; manjari—the blossoms; kalindi—of the Yamuna; tata-simni—on the shore; hanta—indeed; kim—whether?; iyam—she; supta—asleep; madhu—of spring; shrih—the goddess; abhut—has become.

 

 

     Krishëa:  Friend, you speak the truth. The cuckoos and bees have taken a vow of silence, the new sprouts on the mango trees have suddenly stopped, and the blossoming buds on the ashoka trees have also stopped. Has the goddess of spring fallen asleep on the Yamuna's shore?

 

 

Text 97

 

 

     madhumangalah:  pekkha esa ka-e vi virahiëi-e vararavinda-vira-ida sejja.

 

     pekkha—look!; esa—this; ka-e-vi—of some girl; virahini-e—separated from her lover; vara—beautiful; aravinda—of lotus flowers; vira-ida—of fashioned; sejja—bed.

 

 

     Madhumangala: Look! Here is a bed of lotus flowers made by a girl separated from her lover.

 

 

Text 98

 

 

     krishëah:  nunam asyah praëa-rakshaëaya sakhya vishöambhiteyam vasanta-lakshmih.

 

     nunam—indeed; asyah—of her; praëa—of the life-breath; akshaëaya—for the protection; sakhya—by the friend; vishöambhita—has become stunned; vasanta—of spring; lakshmih—the goddess.

 

 

     Krishëa:  Perhaps to save this girl's life one of her friends made the goddess of spring unconscious.

 

 

Text 99

 

 

     (ity alokya satankam)

 

shunya-kroda nivida-kamalaih kalpita talpa-vedi

     nediyasyas tanu-laharibhih shilita heli-putryah

anga-jvala-paricaya-milan-murmura marma-duhkha-

     vyakhya-panji mama dhiyam iyam dhumrayanti dhunoti

 

     iti—thus; alokya—looking; sa—with; atankam—anguish; sunya—empty; kroda—in the middle; nivida—with many; kamalaih—lotus flowers; kalpita—fashioned; talpa-vedi—the bed; nediyasyah—nearby; tanu—gentle; laharibhih—with waves; silita—made; heli-putryah—of the Yamuna River, the daughter of the sun-god; anga—of the body; jvala-paricaya—the fever; milat—meeting; murmura—blazing fire; marma—of the heart; dukha—of sufferings; vyakhya-panji—the catalogue; mama—My; dhiyam—intelligence; iyam—this; dhumrayanti—emitting smoke; dhunoti—makes tremble.

 

 

     (Looking, He becomes filled with anguish.)  Fashioned with many lotus flowers and sprinkled with the nearby Yamuna's gentle waves, this empty bed sets My limbs on fire. It tortures My heart and makes My thoughts tremble.

 

 

Text 100

 

 

     madhumangalah:  edam aggado ëi-unja-sali-am salahehi.

 

     edam—this; aggado—ahead; ni-unja—in the forest grove; sali-am—the cottage; salahehi—praise.

 

 

     Madhumangala: Now that You have glorified the bed You should praise the forest-cottage ahead of us.

 

 

Text 101

 

 

     krishëah:  (parikramya sodgrivam pashyan sashcaryam.)  katham araëya-vesha-dhariëi hariëiyam mad-anga-pratima. (iti sannidhaya)  nunam etaya shilpacarya-kala-kaushala-vivartena bhavitavyam.

 

     parikramya—walking; sa—with; udgrivam—neck raised; pashyan—looking; sa—with; ashcaryam—surprise; katham—how is it?; araëya—suitable for a forest; vesa—dress; dharini—wearing; harini—charming; iyam—this; mat—of Me; anga—of the body; pratima—the deity form; iti—thus; sannidhaya—coming near; nunam—certainly; etaya—by this; silpa-acarya—of Visvakarma, the master of all artists; kala—the art; kausala—expertness; vivartena—by the manifestation; bhavitavyam—may be.

 

 

     Krishëa:  (He walks. He eagerly gazes and becomes filled with wonder.)  Is this a graceful Deity of Me decorated with forest flowers? (He goes close to the Deity.)  This must be the art of Vishvakarma, the master of all sculptors.

 

 

Text 102

 

 

     madhumangalah: (sa-kautukam)  hi hi eso jevva appaëo pi-a-va-assao ma-e cirado laddho. tumam kkhu ra-indo ëa me bamhaëa-badu-assa ahirubo. (iti nirikshya)  pi-a-va-assa pekkha ka-e bi aëura-iëi-e seva kidatthi.

 

     sa—with; kautukam—eagerness; hi—Oh!; hi—Oh!; eso—He; jevva—indeed; appano—of the self; pi-a—dear; va-asso—friend; ma-e—by me; cirado—after a long time; laddho—is attained; tumam—You; kkhu—indeed; ra-indo—the king of kings; na—not; me—me; bamhana—a brahmana; badu-assa—boy; ahirubo—like; iti—thus; nirikshya—looking; pi-a—dear; va-assa—friend; pekkha—look; ka-e—by some; ka-e bi—by some girl; anura-ini-e—filled with love; seva—service; kidatthi—was performed.

 

 

     Madhumangala:  (eager)  Oh! Oh! After a long time I have found my dear friend. You are a great king. You are not a brahmaëa boy as I. (inspecting) Dear friend, look! Some girl has very lovingly worshiped this Deity.

 

 

Text 103

 

 

     krishëah:  sakhe sadhu lakshitam.

 

asau vyasta-nyasta vishadayati mala vivasatam

     vibhakteyam carca nayana-jala-vrishöim kathayati

karotkampam tasya vadati tilakam kuncitam idam

     krishangyah premaëam varivasitam eva prathayati

 

     sakhe—O friend; sadhu—well; laksita—observed; asau—this; vyasta—scattered; nyasta—placed; visadayati—afflicts; mala—the garland; vivasatam—the condition of being overwhelmed; vibhakta—broken; iyam—this; carca—ointment; nayana—from the eyes; jala—of tears; vrstim—shower; kathayati—tells; kara—of the hand; utkampam—the trembling; tasyah—of Her; vadati—speaks; tilakam—the tilaka marking; kuncita—curved; idam—this; krsa-angyah—of the slender girl; premanam—pure love; varivasitam—service; eva—certainly; prathayati—proclaims.

 

 

     Krishëa:  Friend, your perception is good. This carelessly placed flower garland proclaims that this girl was overwhelmed with emotion. This broken sandalwood paste declares that She was crying a monsoon of tears. This crooked tilaka marking states that Her hand was trembling. The way this slender girl worshiped the Deity speaks of Her great love.

 

 

Text 104

 

 

     (nepathye)  ido ido pi-a-sahi.

 

     nepathye—from behind the scenes; ido—this way; ido—this way; pi-a—dear; sahi—friend.

 

 

     A voice from behind the scenes: This way, dear friend. This way.

 

 

Text 105

 

 

     krishëah:  sakhe nunam pratyasidanti murter upasikas taruëyah. tad esha mad-arca kunjantare niveshyatam. mayasyah sushöhu vesha-madhurim uri-kritya bimbosthinam bhava-nishöham nishöankayishyata vediyam adhishöheya. (ity ubhau tatha kurutah.)

 

     sakhe—O friend; nunam—certainly; pratyasidanti—returning; murteh—of the deity; upasikah—worshippers; tarunyah—the girls; tat—therefore; esa—this; mat—My; arca—deity; kunja—the forest grove; antare—within; nivesyatam—should be placed; maya—by Me; asyah—of it; susthu—nicely; vesa—of the decoration; madhurim—the sweetness; uri-kritya—accepting; bimba-osthinam—of the girls who have beautiful lips red as bimba fruits; bhava—of love; nistham—the faith; nishöankayisyata—observing; vedi—on the altar; iyam—this; adhistheya—should be stood; iti—thus; ubhau—both; tatha—in that way; kurutah—act.

 

 

     Krishëa:  Friend, now the girls who worshiped this Deity are returning. Take the Deity into the forest. I will assume the same charming decorations the Deity had. I will stand on the altar as it did, and I will see the great love and faith of these girls whose beautiful lips are red as bimba fruits. (They both act accordingly.)

 

 

Text 106

 

 

     (tatah pravishati sakhibhyam anugamyamana radha.)

 

     tatah—then; pravishati—enters; sakhibhyam—by two gopi-friends; anugamyamana—followed; radha—Radha.

 

 

     (Accompanied by two gopi-friends, Radha enters.)

 

 

Text 107

 

 

     radha:  (puro 'valokya sa-romancam)  ammahe padima-e mahuri-bhara-sahuda. jam saccam cce-a mahava-damsara-camakkaram uppadedi.

 

     purah—ahead; avalokya—looking; sa—with; romancam—hairs standing up; ammahe—ah!; padima-e—of the deity; mahuri—of sweetness; bhara—abundance; sahuda—goodness; jam—because; saccam—truth; cce-a—certainly; mahava—of Krishëa; damsana—sight; camakkaram—wonder; uppadedi—creates.

 

 

     Radha:  (she looks ahead and the hairs of Her body stand erect.)  Ah! The Deity is so sweetly handsome. It creates the same wonderful impression of directly seeing Krishëa.

 

 

Text 108

 

 

     bakula:  (janantikam)  ëa-a-vunde pekkha padima-e sundaram.

 

     jana-antikam—only to Nava-vrinda; na-a-vunde—O Nava-vrinda; pekkha—look; padima-e—of the deity; sundaram—at the handsomeness.

 

 

     Bakula:  (aside to Nava-vrinda)  Nava-vrinda, look at how handsome the Deity is.

 

 

Text 109

 

 

     nava-vrinda:  (sa-smitam) mugdhe nunam satyabhama-premonmadas tvayy api sancakrama. ya harim eva pratimam pratyeshi.

 

     sa—with; smitam—a smile; mugdhe—O bewildered girl; nunam—certainly; satyabhama—of Satyabhama; prema—of love; unmada—the madness; tvayi—in you; api—even; sancakrama—has entered; ya—which; harim—Krishëa; eva—certainly; pratimam—the deity; pratyesi—you believe.

 

 

     Nava-vrinda:  (smiling)  Bewildered girl, Satyabhama's madness of love has also entered you. You also think that this Deity is actually Krishëa.

 

 

Text 110

 

 

     krishëah:  (sa-vismayanandam)  hanta keyam cittakarshiëi kalpa-latika.

 

     sa—with; vismaya—of wonder; anandam—the bliss; hanta—ah!; ka—who?; iyam—this; citta—the heart; akarsini—attracting; kalpa-latika—desire creeper.

 

 

     Krishëa: (struck with wonder and happiness)  Ah! Who is this kalpa-lata— vine that enchants My heart?

 

 

Text 111

 

 

     (iti sautsukyam)

 

hridayantara-sphurad-amanda-vedana

     bhara-vavaduka-vadanambhuja-dyutih

nayananta-taëdavita-nila-kuntala

     sudati mad-akshi-padavim prapadyate

 

     iti—thus; sa—with; autsukyam—eagerness; hridaya—the heart; antara—within; sphurat—manifesting; amanda—great; vedana—torment; bhara—abundance; vavaduka—eloquent; vadana—face; ambuja—lotus; dyutih—splendor; nayana—of the eyes; anta—the corner; tandavita—dancing; nila—black; kuntala—locks of hair; su-dati—with beautiful teeth; mat—of Me; aksi—of the eyes; padavim—the pathway; prapadyate—has attained.

 

 

     (with great desire)  Her teeth very beautiful, curling locks of black hair dancing at the corners of Her eyes, and the beauty of Her lotus face eloquently proclaiming the torment in Her heart, a very beautiful girl has entered the pathway of My eyes.

 

 

Text 112

 

 

     (punar nibhalya camatkaram.)  hanta hanta katham saiveyam me praëa-vallabha radha. (ity ashru-dharam avarayan sa-vimarsham.)

 

     punah—again; nibhalya—looking; camatkaram—wonder; hanta—ah!; hanta—ah!; katham—whether?; sa—She; eva—certainly; iyam—this girl; me—of Me; praëa—to the life; vallabha—most dear; radha—Radha; iti—thus; asru—of tears; dharam—a flood; avarayan—concealing; sa—with; vimarsam—reflection.

 

 

     (Looks again and becomes struck with wonder.)  Ah! Ah! Is this Radha, who is more dear to Me than My own life? (Struggling to check a flood of tears, He reflects.)

 

 

Text 113

 

 

akalpi sura-shilpina parikalayya maya-mayi

     sukhaya mama radhika dhruvam amanda-vrindavane

bhaved iha kushasthali-nagara-nitibhir durgame

     mamantar-avarodhane kva nu tadiya-sambhavana

 

     akalpi—created; sura-silpina—by Visvakarma, the sculptor of the demigods; parikalayya—considering; maya-mayi—illusory; sukhaya—for the pleasure; mama—of Me; radhika—a Radhika; dhruvam—certainly; amanda—beautiful; vrindavana—in this Vrndavana; bhavet—may be; iha—here; kusasthali—of Dvaraka; nagara—of the city; nitibhih—by the arrangements; durgame—difficult to enter; mama—of Me; antah—within; avarodhane—the inner apartments; kva—where?; nu—indeed; tadiya—of Her; sambhavana—the exishöance.

 

 

     This girl must be an illusory Radha the celestial sculptor Vishvakarma made to bring Me some happiness in this beautiful Vrindavana. How is it possible for Radha to pass the fortifications of Dvaraka City and then enter the inner rooms of My palace?

 

 

Text 114

 

 

     radha: (krishëa-mukhendum avalokya)  hanta hanta ëibbharukkaëöhida-e mama muddhattaëam jam go-indassa padimam jevva go-indam maëëemi. (iti sashru-dharam a 24jalim baddhva.)  a-i padibimba avi kim tumha bimbassa amburuha-lo-aëassa kallaëam.

 

     krishëa—of Krishëa; mukha—of the face; indum—the moon; avalokya—gazing; hanta—ah!; hanta—ah!  nibbhar—great; ukkaëöhida—with yearëing; mama—of Me; muddhattanam—bewilderment; jam—because; go-indassa—o Govinda; padimam—the statue; jevva—certainly; go-indam—Govinda; mannemi—I consider; iti—thus; sa—with; asru—of tears; dharam—a flood; a 24jalim baddhva—folding Her hands; a-i—O; padibimba—reflection of Krishëa; avi kim—whether?; tumha—of You; bimbassa—of the reflected object; amburuha-lo-anassa—of the lotus-eyed Krishëa; kallanam—happiness.

 

 

     Radha:  (gazing at Krishëa's moonlike face)  Ah! Ah! I am filled with such a strong desire to meet Krishëa. I am so bewildered I think this statue of Krishëa is Krishëa Himself. (Crying a stream of tears, She folds Her hands and says)  O reflection of Krishëa, is the real lotus-eyed Krishëa well and happy now?

 

 

Text 115

 

 

     krishëah;  (sollasam)  ayi maya-yantra-mayi radhike satyam idanim eva krishëah kshemi. yad iyam sarva-mudraya tam lokottaram anukurvati tvam asya kshemam pricchasi.

 

     sa—with; ullasam—happiness; ayi—O; maya-yantra-mayi—O illusion created by magic; radhike—O Radhika; satyam—in truth; idanim—now; eva—certainly; krishëah—Krishëa; kshemi—is happy; yat—because; iya—Her; sarva—all; mudraya—with characteristics; tam—Her; loka-uttaram—extraordinary; anukurvati—imitating; tvam—You; asya—of Him; ksheman—the welfare; prcchasi—inquire.

 

 

     Krishëa: (jubilant)  O illusion of Radha created by magical spells, Krishëa is indeed very happy at this moment. He is happy because, Your features exactly resembling the extraordinary features of Radha, You are now asking about His welfare.

 

 

Text 116

 

 

     radha: (sa-camatkaram)  sahu ëa-a-vunde. sahu sahu. ja-e sippa-kala-kusala-e nimmida padimavi edam kim pi mahuram vaharedi.

 

     sa—with; camatkaram—wonder; sahu—well done!; na-a-vunde—Nava-vrinda; sahu—well done; sahu—well done; ja-e—by which; sippa—of sculpture; kala—artistry; kusala-e—with expertness; nimmida—created; padima—a statue; vi—even; kim pi—something; mahuram—sweet; vaharedi—may speak.

 

 

     Radha: (struck with wonder)  Well done, Nava-vrinda! Well done! Well done! This statue is so expertly crafted it is even able to speak sweet words.

 

 

Text 117

 

 

     krishëah:  aho gandharva-puranukariëo 'pi maya-gandharva-naöyasya kapi cira-camatkara-karita yad atra mamapy abadhiteva radha pratibhasate.

 

     aho—ah!; gandharva-pura—a mirage; anukarinah—like; api—even; maya-gandharva-natyasya—of magic; ka api—something; cira—for a long time; camatkara—wonder; karita—done; yat—because; atra—here; mama-of Me; api—even; abadhita—without restraint; radha—Radha; pratibhasate—is reflected.

 

 

     Krishëa: Ah! This magical mirage of Radha is very wonderful. Radha is clearly reflected in this very place.

 

 

Text 118

 

 

     radha:  (sanandadbhutam sanskritena)

 

varo dhinvan ghraëam parimilati so 'yam parimalo

      ghana-shyama seyam dyuti-vitatir akarshati drishau

svarah so 'yam dhiras taralayati karëau mama balad

      aho govindasya prakritim upalabdha pratikritih

 

     sa—with; ananda—bliss; adbhutam—and wonder; sanskritena—in Sanskrit; varah—excellent; dhinvan—delighting; ghraëam—the nose; parimilati—touches; sah ayam—this; parimalah—fragance; ghana—as a cloud; shyama—dark; sa iyam—this; dyuti—of splendor; vitatih—expansion; akarsati—attracts; drishau—the eyes; svarah—sound; sah iyam—this; dhirah—charming; taralayati—causes to tremble; karnau—ears; mama—My; balat—forcibly; aho—ah!; govindasya—of Krishëa; prakritim—the nature; upalabdha—has attained; pratikritih—the statue.

 

 

     Radha:  (jubilant and struck with wonder)  The sweet fragance of this statue delights My nose. The splendid color of this statue, dark as a monsoon cloud, attracts My eyes. The charming words spoken by this statue make My ears tremble with happiness. Ah! This statue is exactly like Krishëa Himself!

 

 

Text 119

 

 

     (iti kakum kurvati.)  a-i kaëha-padime esa cadu-kodihim bhikkkhedi. rahi. evvam cce-a jangami-bhavi-a ciram suhavehi santaba-jajjaram dina-e lo-anam.

 

     iti—thus; kakum—plaintive words; kurvati—doing; a-i—O; kanha—of Krishëa; padime—statue; esa—this; cadu—of sweet words; kodihim—with millions; bhikkhedi—begs; tahi—Radha; evvam—in this way; cce-a—certainly; jangami—moving; bhavi-a—becoming; ciram—for a long time; suhavehi—please give pleasure; santaba—with pain; jajjaram—wounded; dina-e—of the poor girl; lo-anam—the eyes.

 

 

     (In a plaintive voice)  O statue of Krishëa, this Radha begs You with millions of sweet words: Please become a living, moving person and give some happiness to the pain-filled eyes of this poor girl.

 

 

Text 120

 

 

     krishëah:  hanta vrindaraka-vardhake dishöya samvardhito 'smi. (iti bashpa-dharam vitanoti.)

 

     hanta—O; vrindaraka—of the statue; vardhake—O sculptor; dishöya-by good fortune; samvardhitah—prosperous; asmi—I have become; iti—thus; bashpa—of tears; dharam—a stream; vitanoti—manifests.

 

 

     Krishëa:  O sculptor, I have become very fortunate. (He cries a stream of tears.)

 

 

Text 121

 

 

     nava-vrinda:  sakhi celancalenapasaryatam priya-mukhambhojad bashpambu-dhara.

 

     sakhi—O friend; cela—of the garment; ancalena—with the edge; apasaryatam—should be removed; priya—of Your beloved; mukha—of the face; ambhojat—from the lotus flower; bashpa-ambu—of tears; dhara—the stream.

 

 

     Nava-vrinda:  Friend, with the edge of Your sari You should wipe away the tears from the lotus face of Your beloved.

 

 

Text 122

 

 

     (radha sapatrapam tatha karoti.)

 

     radha—Radha; sa—with; apatrapam—shyness; tatha—in that way; karoti—acts.

 

 

     (Radha shyly does that.)

 

 

Text 123

 

 

     nava-vrinda:  (svagatam)  katham asau madhavo radhikanga-sparsha-saukhyena stimitaksho bhavan prishöhashrita-kadamba-stambham alambate.

 

     svagatam—aside; katham—how is it?; asau—this; madhavah—Krishëa; radhika—of Radhika; anga—of the body; sparsa—of the touch; saukhyena—by the happiness; stimita—filled with tears; akshah—whose eyes; bhavan—being so; prstha—behind; ashrita—resting; kadamba—of a kadamba tree; stambham—the trunk; alambate—rests.

 

 

     Nava-vrinda:  (aside)  This statue of Krishëa feels intense happiness by the touch of Radha's body. The statue's eyes are filled with tears, and it now leans against the kadamba tree behind it. How are these things possible?

 

 

Text 124

 

 

     radha:  haddhi haddhi sahavi-am dhammam gada padima. (iti murchati.)

 

     haddhi—Oh!; haddhi—Oh!; sahavi-am—the original person; dhammam—the nature; gada—has attained; padima—the statue; iti—thus; murchati—She faints.

 

 

     Radha: Oh! Oh! The statue has come to life. (She faints.)

 

 

Text 125

 

 

     (nepathye sankula-dhvanih.)

 

     nepathye—behind the scenes; sankula—tumultous; dhvanih—sound.

 

 

     (A tumultous sound comes from behind the scenes.)

 

 

Text 126

 

 

     bakula:  (savegam) ëa-a-vunde kadham eso sasankam vikkosantaëam kalaviëam kalavo viddavadi.

 

     sa—with; avegam—excitement and hurry; na-a-vunde—O Nava-vrinda; kadham—why?; eso—this; sa—with; shankam—fear; vikkosantanam—crying; kalavinam—of peacocks; kalavo—the multitude; viddavadi—runs.

 

 

     Bakula: (agitated)  Nava-vrinda, why are the peacocks fleeing and crying in fear?

 

 

Text 127

 

 

     nava-vrinda: nunam vidarbha-nandini vrindavanam prapede. tadiya-parivaraëam manjira-sinjitena shankita-marala-kulotkarshah kalapinah palayante. tad itas turëam tvaya satyapasaryatam.

 

     nunam—certainly; vidarbha—of the king of Vidarbha; nandini—the daughter (Rukmiëi); vrindavanam—Vrndavana; prapede—has entered; tadiya—of her; parivaraëam—of the associates; manjira—of the ankle-bells; sinjitena—by the tinkling sounds; sankita—feared; marala—of swans; kula—peacocks; palayante—flee; tat—therefore; itah—from this place; turëam—quickly; tvaya—by you; satya—Satyabhama; apasaryatam—should be taken.

 

 

     Nava-vrinda:  Rukmiëi must have come to Vrindavana with her friends, who wear tinkling bells on their ankles. Thinking the tinkling sounds are warblings of the most graceful swans, the peacocks are now fleeing in fear and embarrassment. Rukmiëi is coming. You must quickly take Satyabhama away from this place!

 

 

Text 128

 

 

     bakula:  sahu mantesi. (iti murchitam eva radham angi-kritya nishkranta.)

 

     sahu—well; mantesi—you speak; iti—thus; murchitam—the fainted; eva—certainly; radham—Radha; angi-kritya—taking; nishkranta—exits.

 

 

     Bakula:  You speak well. (She takes up the fainted Radha and exits.)

 

 

Text 129

 

 

     madhumangalah:  (nikunjan nihsritya)  accari-am accari-am. bho pi-a-va-assa saccam cce-a padima-ruvosi.

 

     nikunjat—from the forest; nihsrtya—coming; accari-am—wonderful!; accari-am—wonderful!; bho—O; pi-a—dear; va-assa—friend; saccam—in truth; cce-a—certainly; padima—of a statue; ruvo—the form; si—You are.

 

 

     Madhumangala:  (emerging from the forest)  Wonderful! Wonderful! O dear friend, in truth You have become a motionless statue.

 

 

Text 130

 

 

     krishëah: (puro drishöim prakshipan.)  hanta hanta katham lina babhuva sadyas tvashöri shilpamaya. (iti camatkaram abhiniya.)  navavrinde bhuyo 'pi kim iyam prastotum shakyate jagad-vismapini kapi maya.

 

     purah—ahead; drishöim—glance; praksipan—casting; hanta—alas!; hanta—alas!; katham—where?; lina—disappeared; babhuva—has; sadyah—at once; tvastri—of Visvakarma; silpamaya—the statue; iti—thus; camatkaram—wonder; abhiniya—representing dramatically; navavrnde—O Nava-vrinda; bhuyah—again; api—also; kim—whether?; iyam—this; prastotum—to manifest; sakyate—is able; jagat—the universe; vismapini—filling with wonder; ka api—something; maya—creation of magic.

 

 

     Krishëa: (looks ahead) Alas! Alas! Where has the magical statue created by Vishvakarma gone? (He is filled with wonder.)  Nava-vrinda, can you bring back this magical statue that filled the universe with wonder?

 

 

Text 131

 

 

     nava-vrinda:  atha kim.

 

     atha—then; kim—whether?

 

 

     Nava-vrinda:  Why not?

 

 

Text 132

 

 

     krishëah:  (sotkaëöham)  sakhi turëam apaniyatam.

 

     sa—with; utkaëöham—eagerness; sakhi—O friend; turëam—at once; apaniyatam—should be brought.

 

 

     Krishëa:  (eagerly)  O friend, bring the statue at once!

 

 

Text 133

 

 

     nava-vrinda:  deva yato 'ham vidravanti cakravakiva bibhemi seyam sannikrishöa devi candrika. (iti nishkranta.) 

 

     deva—O Lord; yatah—from whom; aham—I; vidravanti—fleeing; cakravaki—a cakravaki bird; iva—like; bibhemi—I fear; sa iyam—she; sannikshrsta—near; devi—queen; candrika—moonlight; iti—thus; nishkrantah—exits.

 

 

     Nava-vrinda:  My Lord, Queen Rukmiëi is approaching. I am afraid of her. I will flee from her as the cakravaki bird flees moonlight.

 

 

Text 134

 

 

     (tatah pravishati saha-parijana candravali.)

 

     tatah—then; pravishati—enters; saha—with; parijana—associates; candravali—Candravali.

 

 

     (Accompanied by her friends, Candravali enters.)

 

 

Text 135

 

 

     candravali:  hala mahavi virahiëi-e vahiëi-e rahi-e so-analo ajjavi me ëa ëivvadi.

 

     hala—O; mahavi—Madhavi; virahini-e—separated; vahini-e—sister; rahi-e—for Radha; so-a—of grief; analo—the fire; ajja—today; vi—even; me—of me; na—not; nivvadi—has become extinguished.

 

 

     Candravali:  O Madhavi, the fire of grief for my lost sister Radha has not become extinguished even today. It still burns.

 

 

Text 136

 

 

     madhavi:  bhaööi-dari-e pa-idi-siëiddhasi. kadham ëivvadu.

 

     bhatti-dari-e—O princess; pa-idi—by nature; siniddha—affectionate; asi—you are; kadham—how?; nivvadu—will be extinguished.

 

 

     Madhavi:  Princess, it is Your nature to be very affectionate to others. How will you be able to extinguish this fire of love?

 

 

Text 137

 

 

     candravali:  sahi ajja ajja-utteëa ha rahi ha rahi tti savvam cce-a rattim siviëa-idam.

 

     sahi—O friend; ajja—today; ajja-uttena—by my husband; ha—O; rahi—Radha; ha—O; rahi—Radha; tti—thus; savvam—the whole; cce-a—certainly; rattim—night; sivina-idam—spoke in His sleep.

 

 

     Candravali:  Friend, my husband spent all of last night calling out "O Radha! O Radha!" in His sleep.

 

 

Text 138

 

 

     madhavi:  ëuëam siviëa-damsana-vikkhohidam attaëa-am viëodedum eso vunda-aëam pa-ittho.

 

     nunam—certainly; sivina—in a dream; damsana—the sight; vikkhohidam—upset; attana-am—heart; vinodedum—to please; eso—He; vunda-anam—in Vrndavana; pa-ittho—has entered.

 

 

     Madhavi:  His heart must be upset by something He saw in last night's dream. He must have entered Vrndavana forest to cheer up His unhappy heart.

 

 

Text 139

 

 

     candravali: saccam bhaëasi.

 

     saccam—the truth; bhanasi—you speak.

 

 

     Candravali:  You speak the truth.

 

 

Text 140

 

 

     madhavi:  pekkha bhaööi-dari-e aggado ëi-unje bhaööa.

 

     pekkha—look!; bhatti-dari-e—O princess; aggado—arrived; ni-unje—in the forest grove; bhatta—your husband.

 

 

     Madhavi:  O princess, look!  Your husband has come to this forest-grove.

 

 

Text 141

 

 

     candravali:  (saci samikshya.)  hala jam vunda-anevi eso upphulla-aro vilo-i-adi. ta takkemi a-uruvvam kim pi rasantaram laddho.

 

     saci—crookedly; samikshya—looking; hala—Oh!; jam—because; vunda-ane—in Vrndavana; vi—even; eso—He; upphulla—blossoming with happiness; a-aro—whose body; vilo-i-adi—is seen; ta—therefore; takkemi—I may conjecture; a-uruvvam—unprecedented; kim pi—something; rasa—sweetness; antaram—another; laddho—has attained.

 

 

     Candravali:  (gazing with crooked eyes) I can see that He is very happy in this Vrndavana forest. I think He must have tasted some sweet nectar He did not know before.

 

 

Text 142

 

 

     madhavi:  (nibhalya)  bhaööi-dari-e phudam sangada sa hariëi saccabhama.

 

     nibhalya—looking; bhatti-dari-e—O princess; phudam—clearly; sangada—met; sa—She; harini—charming; saccabhama—Satyabhama.

 

 

     Madhavi:  (looking)  Princess, He must have met charming Satyabhama.

 

 

Text 143

 

 

      candravali:  sahi saccam saccam. jam imassa ange so jevva ma-e-pesido divva-pariccha-o. ta gadu-a tattam janissam. (ity upasritya)  ja-adu ja-adu ajja-utto.

 

     sahi—O friend; saccam—it is true; saccam—it is true; jam—because; imassa—of Him; ange—on the body; so—this; jevva—certainly; ma-e—by men; pesido—sent; divva—celestial; paricchado—cloth; ta—therefore; gadu-a—going; tattam—the truth; janissam—I shall.

 

 

     Candravali:  O friend, it is true! It is true! On His body is the same celestial cloth I gave to Satyabhama. I will approach Him and learn the truth. (She approaches.)  All glories, all glories to my husband!

 

 

Text 144

 

 

     krishëah:  (savahittham)  priye dishöyadya samaye vrindavanam upalabdhasi.

 

     sa—with; avahittham—concealing His real feelings; priye—O beloved; dishöya—by good fortune; adya—today; samaye—at this time; vrindavanam—Vrndavana; bupalabdha—obtained; asi—you are.

 

 

     Krishëa:  (concealing His real feelings.) Beloved! How fortunate that you have come to Vrndavana just at this time!

 

 

Text 145

 

 

     candravali:  (krishëam pashyanti sashcaryam apavarya sanskritena.)

 

sphurati madhurimormih sphariam araëya-vesham

     kam api jagad-apurvam bibhrato madhavasya

kalayati sakhi triptim nedam irshya-bhujangi-

     kavalitam api yatra prekshyamane mano me

 

     krishëam—at Krishëa; pashyanti—gazing; sa—with; ashcaryam—wonder; apavarya—aside; sanskritena—in Sanskrit; sphurati—is manifest; madhurim—of sweetness; urmih—waves; spharam—greatly; araëya—in the forest; vesam—with dress; kam api—something; jagat—in the world; apurram—never seen before; bibhratah—manifesting; madhavasya—of Krishëa; kalayati—sees; sakhi—O friend; trptim—happiness; na—not; idam—this; irsya—of jealous anger; bhujangi—by the snake; kavalitam—bitten; api—even; yatra—where; prekshyamana—being seen; manah—heart; me—my.

 

 

     Candravali:  (gazing at Krishëa, she become struck with wonder. She whispers to Madhavi) Now that He is decorated with these forest-ornaments, Krishëa shows great waves of sweetness never seen in this world. Still, bitten by the snake of jealous anger, my heart cannot become happy, even by gazing at the sweetness of Krishëa.

 

 

Text 146

 

 

     (iti smitam kritva.)  de-a ëaviëa-paëa-iëi-sangama-mahusaveëa diööhi-a papphurasi.

 

     iti—thus; smitam—a smile; kritva—doing; de-a—O Lord; navina—new; pana-ini—of the lover; sangama—of the association; mahusavena—with the great festival; ditthi-a—by good fortune; papphurasi—You are trembling with happiness.

 

 

     (smiling)  Lord, You are very fortunate. Now You are trembling with happiness by enjoying a great festival of association with Your new lover.

 

 

Text 147

 

 

     krishëah:  (vihasya)  priye pracina-praëayiniti bhaëyatam.

 

     vihasya—laughing; priye—O beloved; pracina—old; praëayini—lover; iti—thus; bhanyatam—should be said.

 

 

     Krishëa: (laughing)  Beloved, say "old lover".

 

 

Text 148

 

 

     candravali:  (sa-shankam)  ka kkhu pa-iëa-pana-iëi.

 

     sa—with; shankam—fear; ka—who?; kkhu—indeed; pa-ina—old; pana-ini—lover.

 

 

     Candravali: (suspicious)  Who is this "old lover?"

 

 

Text 149

 

 

     krishëah:  priye ma kuru shankam. vrindavana-latalir eva. napara.

 

     priye—O beloved; ma—don't; kuru—do; shankam—suspicion; vrindavana—of Vrndavana forest; lata—of creepers; alih—the host; eva—certainly; na—not; apara—anything else.

 

 

     Krishëa:  Beloved, please don't be suspicious. These vines of Vrndavana forest are my "old lover". It is nothing more.

 

 

Text 150

 

 

     madhavi: saccam bhaëadi bhaööa jam vrinda-aëa-kappa-lada-e uvanida esa mala.

 

     saccam—the truth; bhanadi—speaks; bhatta—the lord; jam—because; vuna-ana—of Vrndavana; kappal-lada-e—by the desire- creeper; uvanida—brought; esa—this; mala—garland of flowers.

 

 

     Madhavi: Your husband speaks the truth. The desire vine gave Him this flower garland.

 

 

Text 151

 

 

     krishëah: madhavi ma mudha shanka-kalankena kilankaya vishuddham candravalim. yad iyam mala madhumangala-kala-kaushala-sakshat-kritih.

 

     madhavi—O Madhavi; ma—don't; mudha—uselessly; shanka—of suspicious; kalankena—with the dirt; kila—indeed; ankaya—mark; visuddham—pure; candravalim—Candravali; yat—because; iyam—this; mala—garland; madhumangala—of Madhumangala; kala—of art; kausala—by the skill; sakshat-kritih—manifestation.

 

 

     Krishëa:  Madhavi, don't unnecesarily mark pure-hearted Candravali with the black spot of these suspicions. This garland was made by Madhumangala's artistic skill.

 

 

Text 152

 

 

     candravali: (sakuöa-smitam)  ajja mahumangala edam kosumbham ambaram vi tumha kala-kosalam.

 

     sa—with; akuta—a meaningful; smitam—smile; ajja—O noble; mahumangala—Madhumangala; edam—this; kosumbham—red; ambaram—garment; vi—indeed; tumha—of you; kala—of art; kosalam—the skill.

 

 

     Candravali:  (with a meaningful smile)  O noble Madhumangala, is this red garment also the product of your artistic skill?

 

 

Text 153

 

 

     krishëah: (svagatam)  nunam devya drishöa-purvo 'yam paricchadah. (prakasham)  devi vana-devya mamedam upahari-kritam.

 

     svagatam—aside; nunam—indeed; devya—by the queen; drishöa—seen; purvah—before; ayam—this; paricchadah—garment; prakasham—openly; devi—O queen; vana—of the forest; devya—by the goddess; mama—of Me; idam—this; upahari-kritam—was given.

 

 

     Krishëa: (aside) My queen must have seen this garment before. (openly)  My queen, the goddess of this forest gave this cloth to Me.

 

 

Text 154

 

 

     madhavi:  de-a anujaëihi esa ghara-de-i gharam gacchadu.

 

     de-a—O Lord; anujanihi—give permission; esa—she; ghara-de-i—housewife; gharam—to the house; gacchadu—may go.

 

 

     Madhavi: Lord, please give Your permission so the queen may return home.

 

 

Text 155

 

 

     krishëah: devi nemam sriaddhehi madhaviyam alika-vacam.

 

     devi—O queen; na—not; imam—this; sraddhehi—you should believe; madhaviyam—of Madhavi; alika—lying; vacam—statement.

 

 

     Krishëa:  My queen, don't believe Madhavi's lies.

 

 

Text 156

 

 

     candravali:  mahavi sahi-e sarassa-i-e gahida-pakkhamhi samvutta.

 

     mahavi—O Madhavi; sahi-e—my friend; sarassa-i-e—by Sarasvati, the goddess of truth; gahida—taken; pakkha—the side; amhi—I; amvutta—am.

 

 

     Candravali:  O Madhavi, Sarasvati, the goddess of truth has come on my side.

 

 

     Note:  This is a reference to previous speech, where the ambiguous word "madhaviyam" may mean either "of Madhavi", or  "of Madhava (Krishëa)." If the second meaning is accepted, then Krishëa may be understood to have said "My queen, don't believe Krishëa's lies." In the present statement Candravali claims that the goddess of truth forced Krishëa to admit He was lying.

 

 

Text 157

 

 

     krishëah: (svagatam)  katham sva-giraiva nigrihito 'smi devya.

 

     svagatam—aside; katham—how?; sva—own; gira—with words; eva—certainly; nigrihitah—attacked; asmi—I am; devya—by My queen.

 

 

     Krishëa:  (aside)  Even with My own words My queen attacks Me.

 

 

Text 158

 

 

     candravali: kaëha (ity ardhokte sa-lajjam.)  ajja-utta.

 

     kanha—Krishëa!; iti—thus; ardha—half; ukte—in the statement; sa—with; lajjam—embarrassment; ajja-utta—O my husband.

 

 

     Candravali:  Krishëa!  (She stops in the middle of her words and then continues in a much more timid fashion.)  O noble husband.

 

 

     Note: Candravali is worried that she is becoming too bold.

 

 

Text 159

 

 

     krishëah:  (sananda-smitan)  priye dishöya sudha-dharam payito 'smi. tad alam arya-putreti kupambuna.

 

     sa—with; ananda—bliss; smitam—a smile; priye—O beloved; dishöya—by good fortune; sudha—of sweet nectar; dharam—a flood; payitah—caused to drink; asmi—I am; tat—therefore; alam—what is the use?; arya-putra—O noble husband; iti—thus; kupa—of a well; ambuna—of the water.

 

 

     Krishëa:  (with a blissful smile)  Beloved, you have already given Me a flood of sweet nectar to drink. What is the use of giving Me this well-water of "O noble husband?"

 

 

     Note: Krishëa prefers Candravali's angry words, which He calls a flood of nectar, to her sweet politeness, which He calls well-water.

 

 

Text 160

 

 

     candravali:  ajja-utta ëa kkhu aham anahiëëa jam tujjha sokkha-hedu-eëa keli-pabandheëa khijjissam.

 

     ajja-utta—O noble husband; na—not; kkhu—indeed; aham—aham; anahinna—a fool; jam—which; tujjha—of You; sokkha—pleasure; hedu-ena—by the cause; keli—of pastimes; pabandhena—by the multitude; khijjissam—I will become unhappy.

 

 

     Candravali:  I am not such a fool that Your blissful pastimes will make me unhappy.

 

 

Text 162

 

 

     krishëah:

 

tvad-anga-sangatair ebhis

     tapto 'smi mihiratapaih

vindanti candana-cchayam

     mam devi sishiri-kuru

 

     tvat—of You; anga—the limbs; sangataih—touching; ebhih—by them; taptah—burned; asmi—Iam; mihira—of the sun; atapaih—by the rays of the sun; vindanti—finding; candana—of a sandal tree; chayam—the shade; mam—Me; devi—O queen; sisiri-kuru—please cool.

 

 

     Krishëa: I burn with pain because the harsh sunlight troubles your body. O queen, please bring Me to the shade of a sandal tree and make Me cool again.

 

 

Text 162

 

 

     madhavi:  de-a kadhorappa esa bhaööi-dari-a suööhu tavam sodhum paredi jam tumha paccakkham cce-a caëda-bha-a-mandire jalantam jalana-kuëdam jalakeli-kuëdam viëëadavadi.

 

     de-a—O Lord; kadhora—hard; appa—heart; esa—she; bhatti-dari-a—princess; sutthu—clearly; tavam—suffering; sodhum—to bear; paredi—is able; jam—because; tumha—of You; paccakkham—in the presence; cce-a—certainly; canda-bha-a—of the goddess Candrabhaga (Durga); mandire—in the temple; jalantam—blazing; jalana—of fire; kundam—the pit; jala—of water; keli—sports; kundam—a pond; vinnadavadi—considered.

 

 

     Madhavi: My Lord, this princess has a very hard heart. She can easily bear any great heat or any great suffering. Right before Your own eyes she thought the blazing sacrificial fire in the temple of Candrabhaga was a pool of water for water pastimes.

 

 

Text 163

 

 

     krishëah:  (svagatam) madhavi sadhu sadhu. yad atra snehatirekam sucayanti samaye sakhya-sevam vitanoshi.

 

     svagatam—aside; madhavi—O Madhavi; sadhu—well done!; sadhu—well done!; yat—because; atra—here; sneha—affection; atirekam—excessive; sucayanti—indicating; samaye—at the time; sakhya—of friendship; sevam—the service; vitanosi—you perform.

 

 

     Krishëa: (aside)  Well done!, Madhavi! Well done! Now you have shown your love for her. Now you have acted as a true friend.

 

 

Text 164

 

 

     candravali:  ajja-utta attaëo hi-a-angameëa paëa-ina jaëeëa samam sacchandam viharehi. esaham ante-ure pavisami. (iti sa-parivara nishkranta.)

 

     ajja-utta—O noble husband; attano—of the self; hi-a-angamena—in the heart; pana-iva—love; janena—the person; samam—with; sacchandam—as You like; viharehi—You may enjoy pastimes; esa aham—I; ante-ure—in the inner apartments of the palace; pavisami—shall enter; iti—thus; sa—with; parivara—her friend; nishkranta—exits.

 

 

     Candravali:  O noble husband, now You may enjoy pastimes with this lover so dear to Your heart. I am going into the palace. (Accompanied by her friend, she exits.)

 

 

Text 165

 

 

     krishëah:  sakhe sushöhu kashöam apatitam yad adya devi rushöa.

 

     sakhe—O friend; susthu—greatly; kastam—a calamity; apatitam—has fallen; yat—because; adya—now; devi—My queen; rusta—is angry.

 

 

     Krishëa:  Friend, this is a great calamity. My queen is angry.

 

 

Text 166

 

 

     madhumangalah:  ma evvam bhaëa. jam de-i-e rosassa padam kim pi ëa lakkhidam.

 

     ma—don't; evvam—in this way; bhana—speak; jam—because; de-i-e—by the queen; rosassa—of anger; padam—the condition; kim pi—something; na—not; lakkhidam—was seen.

 

 

     Madhumangala:  Don't talk like that. I did not see that the queen was angry at all.

 

 

Text 167

 

 

     krishëah:  sakhe gudha-rosha hi manasvinyah. tatha hi

 

     sakhe—O friend; gudha—concealed; rosa—anger; hi—indeed; manasvinyah—of a thoughtful girl; tatha-hi—furthermore.

 

 

     Krishëa:  Friend, a thoughtful girl will hide her anger.

 

 

Text 168

 

 

uddhuta smita-kaumudi na madhura vaktrendu-bimbat taya

     mridvinam na nirakrita nija-giram madhurya-lakshmir api

koshëair adya duravarair nija-mano gudha-vyatha-shamsibhih

     shvasair eva daroddhuta-stana-paöais tasya rushah kirtitah

 

     uddhuta—risen; smita—of the smile; kaumudi—the moonlight; na—not; madhura—sweet; vaktra—of the face; indu—of the moon; bimbat—from the circle; taya—by her; mrdvinam—of the sweet and gentle gopis; na—not; nirakrita—rejected; nija—own; giram—words; madhurya—of the sweetnees; lakshmih—the opulence; api—also; ka—what girl; usnaih—hot; adya—now; duravaraih—difficult to be restrained; nija—own; manah—heart; gudha—concealed; vyatha—agitation; samsibhih—proclaiming; svasaih—with sighs; eva—indeed; dara—slightly; uddhuta—raised; stana—on her breasts; pataih—with the cloth; tasyah—of her; rusah—anger; kirtitah—is glorified.

 

 

     The sweet moonlight of her smile is not eclipsed and the sweetness of her words has not turn bitter. Still, the warm sighs visible on the bodice that covers her raised breasts proclaim the anger hidden in her heart.

 

 

Text 169

 

 

     tad adya devi-prasadanam eva nijabhishöa-sadhanam. (iti nishkrantah sarve.)

 

     tat—therefore; adya—now; devi—of the queen; prasadanam—the satisfaction; eva—certainly; nija—own; abhishöa—desired; sadhanam—activity; iti—thus; nishkrantau—They both exit. iti—thus; nishkrantah—exits; sarve—all.

 

 

     Now my wish is to please her and make her happy. (They both exit.) 

 

(Everyone exits.)