|NITAAI-Veda.nyf > All Scriptures By Acharyas > Rupa Goswami > Vidagdha Madhava > Act Five Radha-prasadana|
(tatah pravishati paurnamasi).
vinoda-sadanam sadeti natathyam
yad aham tenasu dagdhasmi
tatah—then; pravishati—enters; paurnamasi—Paurnamasi; snehah—love; soka—of grief; krsanoh—of the fire; vinoda—of pastimes; sadanam—the abode; sada—eternally; iti—thus; na—not; atathyam—a lie; snigdha—affectionate; adya—now; radhikayam—towards Radhika; yat—because; aham—I; tena—for this reason; asu—at once; dagdha—burned; asmi—I am.
Paurnamasi: The fire of grief constantly plays on the call of love. That is not an untruth. Because I am affectionate to Radhika, now I am also burning in the fire of grief.
(puro 'valokya) keyam madhumangala-sangini mam abhivartate. (punar nibhalya)
vindati puratah katham vrinda
purah—ahead; avalokya—looking; ka—who?; iyam—this girl; madhumangala—Madhumangala; sangini—accompanying; mam—me; abhivartate—approaches; punah—again; nibhalya—looking; a—not; janita—manifested; sasana—of the order; bhanga—the breaking; sthira—unmoving; jangama—and moving entities; mandalaih—by the multitudes; sva—own; vane—in the forest; nikhila—all; prani—living entities; ruta—the language; jna—understanding; vindati—finds; puratah—in the presence; katham—how is it?; vrinda—Vrinda.
(Looking ahead) Who is this girl coming to me with Madhumangala? (Looking again) Why is Vrinda, who knows the languages of all living entities, and whose order is never disobeyed by any of the moving or non-moving creatures in her forest of Vrindavana, coming here?
Text 3 (a)
vrinda madhumangala ca: amba vande.
pravishya—entering; vrinda—Vrinda; madhumangalah—Madhumangala; ca—and; amba—O mother; vande—I offer my respects.
(Vrinda and Madhumangala enter).
Vrinda and Madhumangala: O mother, I offer my respects to you.
Text 3 (b)
paurnamasi: svasti yuvabhyam.
svasti—auspiciousness; yuvabhyam—to you both.
Paurnamasi: Auspiciousness to you both.
Text 3 (c)
vrinda: bhagavati katham socanty asi.
bhagavati—O noble lady; katham—why?; socanti—lamenting; asi—you are.
Vrinda: O noble lady, why are you so unhappy?
Text 3 (d)
paurnamasi: vatse vidagdha-pungavasyanga-sangama-laksmani radhikayam abhilakshya manyuman abhimanyuh samprati madhu-puryam sa-kutumbo vastum utkanthate. tatrapi tad-amba tad-irsya-jambalavali-jrmbhayam kadambini-bhavam alambya radha-maralim udvejayati. tenadya socami.
vatse—O child; vidagdha—of those who are expert; pungavasya—of He who is the best; anga—of the body; sangama—contact; laksmani—the signs; radhikayam—on Radhika; abhilakshya—seeing; manyuman—angry; abhimanyuh—Abhimanyu; samprati—now; madhu-puryam—in Mathura City; sa—with; kutumbah—his family; vastum—to reside; utkanthate—yearns; tatra api—nevertheless; tat—his; amba—mother; avali—of the abundance; jrmbhayam—in the awakening; kadambini—of a host of clouds; bhavam—the nature; alambya—attaining; radha—of Radha; maralim—the swan; udvejayati—torments; tena—for this reason; saocami-adya—now; socami—I lament.
Paurnamasi: My child, when Abhimanyu saw on Shrimati Radha's body the marks from the touch of the most expert lover Krishna, he became very angry, and now he wants to take his family and live in Mathura City. Also, when Abhimanyu's anger flares up, then his mother becomes like a host of monsoon clouds to torment the swan of Radha. For these reasons I lament.
Text 3 (e)
vrinda: paurnamasi-subhasis-candrikaiva vighnandhakara-samharini.
paurnamasi—of Paurnamasi; subha—auspicious; asih— benediction; candrika—moonlight; eva—indeed; vighna—of obstacles; andhakara—the darkness; samharini—removing.
Vrinda: The moonlight of Paurnamasi's good wishes will remove the darkness of obstacles.
Text 3 (f)
madhumangalah: ajje kaham rahopari tujjha varittham pemmam.
ajje—O noble lady; kaham—why?; raha-upari—on Radha; tujjha—your; varittham—best; pemmam—love.
Madhumangala: Noble lady, why do you love Radha so dearly?
Text 3 (g)
paurnamasi: vatsa saty api bhurini premodaya-karane tasyam ananyapaikshi mamedam prema.
vatsa—O child; sati—being; api—also; bhurini—manifold; prema—of love; udaya—of the arising; karane—causes; tasyam—for Her; ananya—undivided; apaikshi—in relation; mama—my; idam—this; prema—love.
Paurnamasi: Child, there are many reasons that I love Radha. O love Her dearly.
Text 3 (h)
vrinda: yuktam idam. yatah
jagati kila vicitre kutracin niscalatma
bhavati nirabhisandhih kasyacit prema-bandhah
vilasati samudirne kumbhaje khanjanali
kalitavati tathastam hanta nasam prayati
yuktam—appropriate; idam—this is; yatah—because; jagati—in the universe; kila—indeed; vicitre—variegated; kutracit—somewhere; niscala—unwavering; atma—whose heart; bhavati—of someone; prema—of love; bandhah—the bonds; vilasati—sports; samudirne—risen; kumbhaje—when the star Agastya; khanjana—of Khanjana birds; alih—the flock; kalivati—is seen; tatha—then; astam—to the west; hanta—indeed; nasam—destruction; prayati—attain.
Vrinda: You have spoken well. In this variegated world somewhere someone loves another with unmotivated and unwavering love. The khanjana birds love the star Agastya in this way. When Agastya rises in the sky, the khanjana birds celebrate with great happiness, and when Agastya sets in the west at the time of the monsoon, the khanjana birds at once disappear, for they cannot bear to be separated from their love.
Text 4 (a)
madhumangalah: kerisam nirahisandhino pemmassa cinham.
kerisam—like what?; nirahisandhino—causeless; pemassa—of love; cinham—the symptom.
Madhumangala: What are the symptoms of this causeless love?
Text 4 (b)
stotram yatra tata-sthatam prakatayac cittasya dhatte vyatham
nindapi pramadam prayacchati parihasa-shriyam bibhrati
doshena kshayitam gunena gurutam kenapy anatanvati
premnah svarasikasya kasyacid iyam vikridati prakriya
stotram—praising; yatra—in which; tata-sthatam—neutrality; prakatayat—manifesting; cittasya—to the heart; dhatte—gives; vyatham—painful reaction; ninda—blaspheming; api—also; pramadam—pleasure; prayacchati—delivers; parihasa—of joking; shriyam—the beauty; bibhrati—bringing forth; doshena—by accusation; kshayitam—the quality of diminishing; gunena—by good qualities; gurutam—the importance; kena api—by any; anatanvati—not increase; premnah—of love of Godhead; svarasikasya—spontaneous; kasyacit—of any; iyam—this; vikridati—acts within the heart; prakriya—the manner of action.
" `When one hears praise form his beloved, he outwardly remains neutral but feels pain within his heart. When he hears his beloved making accusations about him, he takes them to be jokes and enjoys pleasure. When he finds faults in his beloved, they do not diminish his love, nor do the beloved's good qualities increase his spontaneous affection. Thus spontaneous love continues under all circumstances. That is hwo spontaneous love of Godhead acts within the heart.'
Text 5 (a)
madhumangalah: evvam rubbam kkhu donam raha-mahavanam pemma.
evvam—in this way; rubbam—the form; kkhu—indeed; donam—of Them; raha-mahavanam—of Radha and Madhava; pemma—love.
Madhumangala: This is the nature of love for Radha and Madhava.
Text 5 (b)
paurnamasi: vatsa kim ucyate. madhurya-samsargino naisargikasya paraspara-vallabhanam vidagdha-mithunanam prema-srnkhaalabandhasya paramotkarsa-rekhayam drishtantah kila radha-madhavayor bhavamrta-bhuma.
vatsa—O child; kim—what?; ucyate—is said; madhurya—sweetness; samsarginah—touching; naisargikasya—natural; paraspara—mutual; vallabhanam—dear; vidagdha—expert; mithunanam—of amorous couples; prema—of love; srnkhala—with the shackles; bandhasya—of the bondage; parama—supreme; utkarsa—of excellence; rekhayam—in the line; drishtantah— example; kila—indeed; radha-madhavayoh—for Radha and Madhava; bhava—of love; amrta—of the nectar; bhuma—flood.
Paurnamasi: Child, what more need be said? The flood of the nectar of love that Radha and Madhava bear for each other is the supreme example of the naturally sweet chains of love that bind beautiful, expert amorous couples.
Text 5 (c)
vrinda: bhagavati sruyatam
yastim vasti na panina kalayitum srnge na sangarthitam
dhatte dhatubhir anga-mandanamayim nangi-karoti kriyam
parnam vadayate na ghurnita-manas tire kritanta-svasuh
kintutklamyati mukta-vibhrama-guna-gramo 'dya damodarah
bhagavati—O noble lady; sruyatam—let it be heard; yastim—the stick; vasti—desires; na—not; panina—with the hand; kalayitum—to hold; srnge—in the buffalo-horn bugle; na—not; sanga—touch; arthitam—the desire; dhatte—places; dhatubhih— with mineral pigments; anga—of the limbs; mandana-mayim—decoration; na—not; angi-karoti—accepts; kriyam—the activity; parnam—a leaf; vadayate—causes to count; na—not; ghurnita—reeling; manah—whose mind; tire—on the shore; kritanta-svasuh— of the Yamuna River, the sister of Yamaraja; kintu—however; utklamayati—is depressed; mukta—released; vibhrama—playful; guna—of qualities; gramah—a host; adya—now; damodarah—Krishna.
Vrinda: O noble lady, listen: Krishna does not wish to hold the staff in His hand. He has no desire to touch His buffalo-horn bugle. He will not decorate His body with mineral pigments. he no longer plays His leaf-flute. His great playfulness gone and His mind reeling, Krishna now stays by the shore of the Yamuna. He is very depressed.
Text 6 (a)
paurnamasi: (sa-khedam) kim idam.
sa—with; khedam—unhappiness; kim—what?; idam—this.
Paurnamasi: (Unhappy) Why is Krishna so depressed?
Text 6 (b)
lalida—of Lalita; kaudillena—by the crookedness.
Madhumangala: It is because of the crookedness of Lalita.
Text 6 (c)
paurnamasi: nunam lalitaya hathanuvartita-mana vartate radha.
nunam—is it not so?; lalitaya—by Lalita; hatha—violence; anuvartita—following; mana—jealous anger; vartate—is; radha—Radha.
Paurnamasi: Has Lalita not created this violent jealous anger in Radha?
Text 6 (d)
vrinda: atha kim.
Vrinda: How is that?
Text 6 (e)
paurnamasi: na jane kva khalv adya lalitadayah.
na—not; jane—I know; kva—where?; khalu—indeed; adya—now; lalita-adayah—Lalita and the other gopis.
Paurnamasi: I do not know. Where are Lalita and her friends now?
Text 6 (f)
vrinda: tasam uddesaya maya subalah presito 'sti.
tasam—of them; uddesaya—to find; maya—by me; subalah—Subala; presitah—send; asti—is.
Vrinda: I sent Subala to find them.
Text 6 (g)
subalah: ajje vandemi.
pravishya—entering; ajje—O noble lady; vandemi—I offer my respects.
Subala: O noble lady, I offer my respects to you.
Text 6 (h)
paurnamasi: subala kva drishta radhadayah.
subala—O Subala; kva—where?; drishtah—were seen; radha-adayah—Radha and the other gopis.
Paurnamasi: Subala, where did you find Radha and the other gopis?
Text 6 (i)
subalah: muhara-gharobanta-vatthino rasalassa mule.
muhara—of Mukhara; ghara—the home; ubanta—near; vatthino—staying; rasalassa—of a mango tree; mule—at the base.
Subala: They are under a mango tree near Mukhara's house.
Text 6 (j)
paurnamasi: vatsa madhumangala turnam anusritya radhikam abhisarayanty asmi. tad etaya sukti-candrikaya tvam anandaya mukundam.
vatsa—O child; madhumangala—Madhumangala; turnam—quickly; anusritya—approaching; radhikam—Radha; abhisarayanti—bringing to the rendezvous; asmi—I am; tat—therefore; etaya—with this; su-ukti—of pleasing words; candrikaya—with the moonlight; tvam—you; anandaya—please delight; mukudam—Krishna.
Paurnamasi: Child Madhumangala, I shll quickly go to Radhika and convince Her to meet with Krishna. You please cheer Krishna up with the moonlight of this good news.
Text 6 (k)
(madhumangalah sa-harsam nishkrantah).
madhumangalah—Madhumangala; sa—with; harsam—happiness; nishkrantah—exits.
(Madhumangala happily exits).
Text 6 (l)
vrinda: (janantikam) subala maya samarpitam padyam tvaya kim nama visakhayam sancaritam.
jana—the person; antikam—near; subala—O Subala; maya—by me; sama pitam—given; padyam—a verse; tvaya—by you; kim—whether?; nama—indeed; visakhayam—to Visakha; sancaritam—given.
Vrinda: (coming near) Subala, I have written a message in verse. Can you carry it to Visakha?
Text 6 (m)
subalah: adha im.
Subala: What is the message?
Text 6 (n)
paurnamasi: vrinde yavat prasadya prasadhya ca radham sancarayami tavad adhunavabhyam purah kadamba-nikunje visramyatam.
vrinde—O Vrinda; yavat—when; prasadya—pacifying; prasadhya—decoration; ca—and; radham—Radha; sancarayami—I bring; tavat—then; adhuna—now; avabhyam—of us both; purah—in the presence; kadamba—of kadamba trees; nikunje—in the grove; visramyatam—is rested.
Paurnamasi: Vrinda, I shall pacify Radha, decorate Her nicely and bring Her to meet Krishna. Then we shall both wait in the grove of kadamba trees.
Text 6 (o)
(vrinda subalena saha nishkranta).
vrinda—Vrinda; subalena—Subala; saha—with; nishkranta—exits.
(Accompanied by Subala, Vrinda exits).
Text 6 (p)
paurnamasi: (parikramya) katham laliteyam ayati.
parikramya—walking; katham—whether?; lalita—Lalita; iyam—she; ayati—comes.
Paurnamasi: (Walking) Is this Lalita coming here?
Text 6 (q)
lalita: bha-avadi tumha sa-asam gacchanti mhi.
bh-avadi—O noble lady; tumha—of you; sa-asam—the presence; gacchanti—attaining; mhi—I am.
Lalita: O noble lady, I was just going to meet with you.
Text 6 (r)
paurnamasi: kim artham.
kim—what?; artham—is the purpose.
Text 6 (s)
lalita: ajje tina dhuttena puno puno abaranjida pi-a-sahi lahavam amani-a sutthu ukkanthedi. ta kim karissam.
ajje—O noble lady; tina—by this; dhuttena—villain; puno—again; puno—again; abaranjida—insulted; pi-a-dear; sahi—friend; lahavam—offense; amani-a—not considering; sutthu—intently; ukkanthedi—longs; ta—therefore; kim—what?; karissam—shall I do.
Lalita: O noble lady, although this villain Krishna again and again insults my dear frien Radha, She does not take offense. Indeed, She longs to be with Him! What shall I do?
Text 6 (t)
paurnamasi: vatse munca mudha-kalusyam. naparadhyati madhavah. kintu madhumangala-pramaditaiva vah khedaya babhuva.
vatse—O child; munca—give up; mudha—useless; kalusyam—defamation; na—not; aparadhyati—offends; madhavah—Krishna; kintu—however; madhumangala—by Madhumangala; pramadita—mocked; eva—certainly; vah—of you; khedaya—for distress; babhuva—has become.
Paurnamasi: Child, give up these useless rebukes. Madhava has not committed any offense, it is Madhumangala's offense that has made you unhappy.
Text 6 (u)
lalita: (svagatam) mama hi evvam nandimuhi-e kathidam. (prakasam) ajje pekkha esa rahi rasalasya mule kampanti kimpi jappadi.
svagatam—aside; mama—to me; bi—even; evvam—in this way; nandimuhi-e—by Nandimukhi; kathidam—was spoken; prakasam—openly; ajje—O noble lady; pekkha—look!; esa—She; rahi—Radha; rasalasya—of the mango tree; mule—at the base; kampanti—trembling; kimpi—something; jappadi—says.
Lalita: (aside) Nandimukhi told me the same thing. (Openly) O noble lady, look! There is Radha under a mango trees. She is trembling as She speaks some words.
Text 6 (v)
(tatah pravishati sanutapam radha).
karnante na krita priyokti-racana kshipram maya durato
malli-dama nikama-pathya-vacase rusah kalpitah
ksoni-lagna-sikhanda-sekharam asau nabhyarthayann ikshitah
svantam hanta mamadya tena khadirangarena dandahyate
tatah—then; pravishati—enters; sa—with; anutapam—remorse; radha—Radha; sanskritena—in Sanskrit; karna—of the ear; ante—in the edge; na—not; krita—done; priya—sweet; ukti—of words; racana—the doing; kshipram—quickly; maya—by Me; duratah—far away; malli—of jasmine flowers; dama—the garland; nikama—very; pathya—beneficial; vacase—whose words; sakhyai—to My friend; rusah—anger; kalpitah—directed; ksoni—on the earth; lagna—resting; sikhanda-sekharam—peacock feather crown; asau—He; na—not; abhyarthayan—praying; ikshitah—is seen; sva—own; antam—heart; hanta—indeed; mama—of Me; adya—now; tena—by this; khadira—khadira wood; anarena—by the burning cinder; dandahyate—continually burns.
(Filled with regret, Radha enters)
Radha: No sweet words enter My ear. I immediately threw the jasmine garland far away. I was angry with the gopi-friend who spoke words for My benefit. I do not see Him placing His peacock-feather crown on the ground and begging with many prayers. Ignited by a khadira cinder, My heart continually burns.
Text 7 (a)
paurnamasi: putri pracchannam upasritya srnuvah prema-vilasam.
(ity ubhe tatha sthite).
putri—O daughter; prachchannam—hidden; upasritya—approaching; srnuvah—let us hear; prema—of love; vilasam—the pastimes; iti—thus; ubhe—both of them; tatha—in that way; sthite—stand.
Paurnamasi: Daughter, let us approach, hide nearby and eavesdrop Her description of the pastimes of love. (The two of them do that).
Text 7 (b)
radhika: (sa-capalam. punah sanskritena)
dhanyas ta harini-drishah sa ramate yabhir navino yuva
svairam capalam akalayya lalita mam hanta nindisyati
govindam parirabdhum indu-vadanam ha cittam utkanthate
dhig vamam vidhim astu yena garalam manabhidham nirmame
sa—with; capalam—restlessness; punah—again; sanskritena—in Sanskrit; dhanyah—fortunate; tah—they; harini-drishah—doe-eyed girls; sah—He; ramate—enjoys pastimes; yabhih—with whom; navinah yuva—youthful Krishna; punah—again; sa—with; sankam—fear; svairam—independent; capalam—fickleness; akalayya—seeing; lalita—Lalita; mam—Me; hanta—indeed; nandisyati—will rebuke; punah—again; sa—with; autsukyam—eagerness; govindam—Krishna; parirabdhum—to embrace; indu—moon; vadanam—whose face; ha—ah!; cittam—heart; utkanthate—yearns; punah—again; sa—with; amarasam—anger; dhik—fie!; vamam—contrary; vidhim—fate; astu—may be; yena—by which; garalam—the poison; mana—jealous anger; abhidham—named; nirmame—created.
Radhika: (Restless, She says in Sanskrit:) the doe-eyed girls who enjoy pastimes with youthful Krishna are very fortunate. (Frightened) Lalita will see how I have become unsteady and independent, and she will rebuke Me. (Yearning) My heart yearns to embrace moon-faced Govinda. (Angry) To hell with the wicked fate that has created this poison named "jealous anger".
Text 8 (a)
lalita: adakhine cittha. sa-am jeva kanham nirakadu-a bhrngi-e me dusesi.
adakkhine—O foolish girl; cittha—stop; sa-am—personally; jeva—certainly; kanham—Krishna; nirakadu-a—rejecting; bhrngi-e—as a wanton girl; me—me; dusesi—You rebuke.
Lalita: Fool! Stop! You rejected Krishna on Your own account. Now You criticize me for being a wanton girl.
Text 8 (b)
radhika: (bhrngim avekshya. sanskritena)
krimir api namitatma hanta vrindavane 'smin
kalayati nija-maulau barha-mauler nidesam
anunayati muhur mam netu-kamaliniyam
yad-amala-madhuroktis tasya drishtim sathasya
bhrngim—a bee; avekshya—seeing; sanskritena—in Sanskrit; krimih—an insect; api—although; namita—humble; atma—at heart; hanta—indeed; vrindavane—Vrindavana; asmin—in this; kalayati—bears; nija—own; maulau—on the crown; barha-mauleh—of Krishna, who wears a crown of peacock feathers; anunayati—pacifies; muhuh—repeatedly; mam—Me; netu—to bring; kama—desiring; alini—bee; iyam—this; yat—which; amala—splendid; madhura—sweet; uktih—words; tastya—of Him; drishtim—the glance; sathasya—the rake.
Radhika: (She notices a bee, and says in Sanskrit:) This humble even though it is only an insect , this humble bee still bows down to the land of Vrindavana. On it's head, this bears the message of peacock-feather crowned Krishna. Desiring to bring Me to Krishna, this bee repeatedly tries to pacify Me by speaking sweet words just like that scoundrel Krishna.
Text 9 (a)
paurnamasi: (sa-narma-smitam) nikhilam eva vrindatavi-prani-vrindam duti-bhutam iyam manyate maha-manini.
sa—with; narma—a playful; smitam—smile; nikhilam—all; eva—certainly; vrinda-atavi—in Vrindavana forest; prani—of living entities; vrindam—the host; duti—messenger; bhutam—become; iyam—She; manyate—considers; maha-manini—filled with jealous anger.
Paurnamasi: (With a playful smile) Filled with jealous anger, She now thinks that all the creatures in Vrindavanam forest are messengers from Krishna.
Text 9 (b)
radhika: (premavesam natayanti. sa-camatkaram) kadham eso mam mottimam pariraddhum ubasanno kanho.
prema—of love; avesam—the entrance; natayanti—representing dramatically; sa—with; camatkaram—wonder; kadham—how is it?; eso—He; mam—to Me; mottimam—forcibly; pariraddhum—to embrace; ubasanno—approached; kanho—Krishna.
Radhika: (Overwhelmed with love and filled with wonder). How is it that Krishna has now come to violently embrace Me?
Text 9 (c)
paurnamasi: gambhiranuraga-vivarto 'yam. yad asyam madhavasya visphuranam.
gambhira—deep; anuraga—of love; vivartah—ecstatic transformation; ayam—this; yat—which; asyam—in Her; madhavasya—of Krishna; visphuranam—the appearance.
Paurnamasi: This is the symptom of deep love. Radha thinks that Madhava has now appeared before Her.
Text 9 (d)
radhika: (sa-hunkaram paravritya) hanta bho vanka-kala-sali canda-ali-koda-cirasanga-bhangura-kuranga avehi. eso tumam paribhavisasi ma-e. (iti karnotpalam kshipanti).
sa—with; hunkaram—an angry moan; paravritya—turning; hanta—ah!; bho—ah!; vanka—crooked; kala—art; sali—possessing; canda-ali—of Candravali; koda—on the breast; cira—for a long time; asanga—resting; bhangura—delicate; kuranga—deer; abehi—begone! eso—He; tumam—You; paribhavissasi—are despised; ma-e—by Me; iti—thus; karna—on the ear; utpalam—the lotus; kshipanti—throwing.
Radhika: (makes an angry moan, and turns around). O artist of deceit, O crooked pet deer who stays always on the breast of Candravali, begone! I hate You! (She throws down the lotus flower from Her ear).
Text 9 (e)
samprati mama hanta sakshino yuyam
esa balan mam abalam
sanskritena—in Sanskrit; yamuna—of the Yamuna; tira—on the shore; kadamba—O kadamba trees; samprati—now; mama—My; hanta—indeed; sakshinah—witnesses; yuyam—you; esah—He; balat—violently; mam—Me; abalam—a weak woman; gokula—of Gokula; dhurtah—the villain; kadarthayati—tortures.
(In Sanskrit) O kadamba trees on the shore of the Yamuna, you are My witnesses. I am a weak woman, and this Krishna, the villain of Gokula is now violently torturing Me.
Text 10 (a)
paurnamasi: lalite param kotim adhirudha radhikotkantha. tad iyam tvaritam abhisaryatam.
lalite—O Lalita; param kotim—the ultimate stage; adhirudha—ascended; radhika—of Radhika; utkantha—the yearnings; tat—therefore; iyam—She; tvaritam—quickly; abhisaryatam—should be brought to meet Krishna.
Paurnamasi: Lalita, Radhika is overwhelmed with longings. Bring Her to Krishna at once.
Text 10 (b)
lalita: (parikramya) hala rahi ekka jjevva kim mantesi.
parikramya—walking; hala—O; rahi—Radha; ekka—alone; jjevva—certainly; kim—what?; mantesi—are You saying.
Lalita: (Walking) Radha, what are You saying to Yourself?
Text 10 (c)
radhika: (lalidam alokya. svagatam) kadham saccam jevva ekkamhi. jam kanho na disa-i. (iti sautsukyam) hala lalide
para-tanu-pavesa-vijja kaham iha samena kamina padhida mama hi-a-e mananni pavis-i-a nivvabido jena
lalitam—Lalita; alokya—seeing; svagatam—aside; kadham—how?; saccam—in truth; jevva—certainly; ekkamhi—I am alone; jam—which; kanho—Krishna; na—not; disa-i—is seen; iti—thus; sa—with; autsukyam—eagerness; hala—O; lalide—Lalita; para—of another; tanu—into the body; pavesa—of entering; vijja—the science; kaham—how is it?; iha—here; samena—by Krishna; kamina—amorous; padhida—was learned; mama—of Me; hi-a-e—in the heart; mananni—the fire of jealous anger; pavisa-i-a—entering; nivvabido—extinguished; jena—by whom.
Radhika: (sees Lalita, and says to Herself) How am I alone? She does not see Krishna. (Eagerly) O Lalita, How has amorous Krishna learned this science of entering someone else's body? He has entering My heart and extinguished the fire of jealous anger burning there.
Text 11 (a)
visakha: hala subala-hatthado laddha i-am patti-a.
pravishya—entering; hala—ah!; subala—of Subala; hatthado—from the hand; laddha—obtained; i-am—this; patti-a—letter.
Visakha: I got this letter from the hand of Subala.
Text 11 (b)
lalita: (grhitva vacayati)
medhyo 'pi madhavikkaya madhupo yad esa
kshiptah svayam pracalata nava-pallavena
tasyah khalu kshitir iyam susamakshayena
nandaty ayam tu viruvann aravindinisu
grhitva—taking; vacayati—reads; medhyah—splendid; api—although; madhavikaya—by the madhavi creeper; madhupah—the bee; yat—because; esah—He; kshiptah—tossed; svayam—personally; pracalata—moving; nava—fresh; pallavena—by the blossom; tasyah—of that creeper; khalu—certainly; kshitih—destruction; iyam—this; susama—He; tu—indeed; viruvan—buzzing; aravindinisu—among the lotus flowers.
Lalita: (Taken the letter and reads aloud) If, even though the black bee has not committed any offense, the madhavi creeper still tossess it aside with its a moving newly blossommed tendril, then the buzzing bee will simply enjoy other pastimes, buzzing with sweet words among the lotus flowers.
Note: In this allegory Krishna is the black bee, Radha is the madhavi creeper, and Radha's gopi rivals are the lotus flowers.
radhika: (sa-visadam. sanskritena)
ajani vimukhah sanke pankeruhakshi vicakshano
mayi madhu-ripur dosa-sreni-vihara-vana-shriyam
akalita-rasah suci-viddho rajah prasarandha-dhir
na madhupa-yuva kim ketakyam viraktim upaisyati
sa—with; visadam—grief; sanskritena—in Sanskrit; ajani—became; vimukhah—averse; sanke—I fear; pankeruha—lotus; akshi—eyes; vicakshanah—expert; mayi—to Me; madhu-ripuh—Krishna, the enemy of Madhu; dosa—of faults; sreni—a host; vihara-vana-shriyam—the place for recreation; akalita—without; rajah—of pollen; prasara—an abundance; andha—blinded; dhih—whose heart; na—not; madhupa—bumble-bee; yuva—young; kim—why?; ketakyam—the ketaki—flower; viraktim—renunciation; upaisyati—will attain.
Radhika: (Grieving, She say in Sanskrit) O lotus-eyed girl, I fear that because I am a playground for a host of faults, expert and intelligent Krishna is now averse to Me. Stung by thorns, blinded by pollen, and not finding any nectar, why should a young bumble-bee not turn from a ketaki flower?
Text 13 (a)
paurnamasi: na hi candrena candrikaya mokshah kadapi sambhavati.
na—not; hi—indeed; candrena—by the moon; candrikayah—from the moonlight; mokshah—freedom; kada api—ever; sambhavati—is possible.
Paurnamasi: The moon can never be separated from moonlight.
Text 13 (b)
visakha: hala samassasa. tuha ukkanthidam takki-a ma-e kanha-pa-uttim vinnadum nandimuhi pesidatthi.
hala—O; samassasa—be comforted; tuha—of You; ukkanthidam—longing; takki-a—guessing; ma-e—by me; kanha—of Krishna; pa-uttim—the activity; vinnadum—to understand; nandimuhi—Nandimukhi; pesidatthi—was sent.
Visakha: Please calm down. I thought You would be very anxious and so I sent Nandimukhi to discover what Krishna is doing now.
Text 13 (c)
mrdur api nisargatas tvam
katham ardre madhave kathorasi
hima-drave kakkhata praikshi
pravishya—entering; sanskritena—in Sanskrit; mrduh—gentle; api—although; nisargatah—by nature; tvam—You; katham—why?; ardre—soft; madhave—towards Krishna; kathora—hard; asi—You are; athava—or; navanita-puti—fresh butter; hima-drave—in ice; kakkhata—hard; praikshi—is seen.
Nandimukhi: (In Sanskrit) By nature You are gentle. Why are You so hard on this poor Madhava (Krishna)?
You are hard as butter frozen into ice.
Text 14 (a)
radhika: hala abi nama suham vattadi mahavo.
hala—ah!; abi—how?; nama—indeed; suham—happiness; vattadi—is manifested; mahavo—Krishna.
Radhika: Is Madhava happy now?
Text 14 (b)
kshanam api na suhrdbhir narma-gosthim vidhatte
racayati na ca cudam campakanam cayena
param iha mura-vairi yogivan mukta-bhogas
tava sakhi mukha-candram cintayan nirvrnoti
sanskritena—in Sanskrit; kshanam—for a moment; api—not; suhrdbhih—with friends; narma—joking; gosthim—conversation; vidhatte—does; racayati—fashions; na—not; ca—and; cudam—a crown; campakanam—of campaka flowers; cayena—with a host; param—furthermore; iha—here; mura-vairi—Krishna, the enemy of Mura; yogi—a yogi; vat—like; mukta—abandoned; bhogah—sense-gratification; tava—of You; sakhi—O friend; mukha—of the face; candram—the moon; cintayan—meditating; nirvrnoti—experiences happiness.
Nandimukhi: (In Sanskrit) He will not joke with His friends for even a moment, and He will not wear His crown of campaka flowers. Renouncing all sense-gratification, Krishna has become like a yogi meditating on Your moonlike face. In this way He experiences great transcendental bliss.
radhika: (visakham parisvajya. sanskritena)
bhuyo bhuyah kali-vilasitaih saparadhapi radha
slaghyenaham yad agha-ripuna badham angi-kritasmi
tatra kshamodari kim aparam karanam vah sakhinam
dattamodam praguna-karuna-manjarim antarena
visakha—Visakha; parisvajya—embracing; sanskritena—in Sanskrit; bhuyah—again; bhuyah—and again; kali—of quarreling; vilasitah—with pastimes; sa—with; aparadha—offense; api—although; radha—Radha; slaghyena—glorious; aham—I; yat—because; agha-ripuna—by Krishna, the enemy of Aghasura; badham—indeed; angai-krita—accepted; asmi—am; tatra—in this; kshama-udari—O slender-waisted girl; kim—what?; aparam—further; karanam—cause; vah—of you; sakhinam—friends; datta—given; amodam—happiness; praguna—excellent; karuna—of mercy; manjarim—the flower blossom; antarena—without.
Radhika: (Embracing Visakha, She says in Sanskrit:) Again and again this Radha has quarreled with Krishna and offended Him. Glorious Krishna is still willing to accept Me back. O slender-waisted girl, what reason is there for His taking Me back other than the delightful flower blossom of the great mercy of you, My friends?
garvodagrah kalam avilakam tanvatam anya-pusta
nispratyuham mrga-yuvatayah sasyam asvadayantu
simantinyo grha-nayamayim silayantu pranalim
dhurto venur viharati kare nadya pitambarasya
nepathye—from behind the scenes; garva—pride; udagrah— with great; kalam—cooing sounds; avikalam—great; tanvatam—may do; anya-pustah—the cuckoos; nispratyuham—without obstruction; mrga-yuvatayah—does; sasyam—grass; asvadayantu—may eat; simantinyah—the gopis; grha—to their homes; naya—leading; mayim—consisting; silayantu—may take; pranalim—the path; dhurtah—the villain; venuh—flute; viharati—plays; kare—in the hand; na—not; adya—now; pita-ambarasya—of Lord Krishna, who is dressed in yellow garments.
A Voice From Behind the Scenes: Now the cuckoos may proudly coo, the young does may eat grass without any interruption, and the gopis may walk on the paths leading to their homes, for at this moment the villain flute does not play n the hand of Lord Krishna.
radhika: (vamsim udghatya. sopalambham)
sad-vamshatas tava janih purushottamasya
panau sthitir muralike saralasi jatya
kasmat tvaya sakhi guror vishama grihita
vamsim—the flute; udghatya—revealing; sa—with; upalambham—scorn; sat-vamshatah—very respectable families; tava—your; janih—birth; purushot-tamasya—of Lord Shri Krishna; panau—in the hands; sthitih—residence; muralike—O good flute; sarala—simple; asi—you are; jatya—by birth; kasmat—why; tvaya—by you; sakhi—O my dear friend; guroh— from the spiritual master; vishama—dangerous; grihita—taken; gopa-angana-vimohana—for bewilering the groups of the gopis; mantra-diksa—initiation in the mantra.
Radhika: (revealing the flute, She says with scorn:)
" `My dear friend the flute, it appears that you have been born of a very good family, for your residence in the hands of Shri Krishna. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gopis?'
Text 18 (a)
visakha: hala uccari-a i-am vamsi jam marudahimuhi-kida sa-am sadda-edi.
hala—ah!; uccari-a—doing; i-am—this; vamsi—flute; jam—which; maruda—of the wind; ahimuhi—to the face; kida—placed; sa-am—spontaneously; sadda-edi—sounds.
Visakha: When placed before the wind this flute plays music by itself.
Text 18 (b)
radhika: sahi parikkhassam. (iti tatha karoti).
sahi—O friend; parikkhassam—I shall test; iti—thus; tatha—in that way; karoti—does.
Radhika: Friend, I shall test it. (She does that).
Text 18 (c)
visakha: sunijja-u mahura ka-ali. lalitam varehim asunodu kanhassa parivarah.
sunijja-u—let it heard; mahura—the sweet; ka-ali—musical sound; lalitam—charming; varehim—beautiful; asunodu—may hear; kanhassa—of Krishna; parivarah—the friends.
Visakha: Listen to the sweet sounds. Now Krishna's friends may also hear the flute.
Text 18 (d)
vrinda: (pracchannam) bhagavati na kadapi vamsi deyeti srutam maya lalita-durmantritam.
pravishya—entering; pracchannam—in private; bhagavati—O noble lady; na—not; kada api—at any time; vamsi—the flute; deya—should be given; iti—thus; srutam—heard; maya—by me; lalita—by Lalita; durmantritam—ill-advised.
Vrinda: (In private) O noble lady, I have heard that the flute should not be placed to the wind like this. Lalita has given you bad advise.
Text 18 (e)
paurnamasi: vatse yuktim ayatyam karisyami.
vatse—O child; yuktim—a plan; ayatyam—in the future; karisyami—I shall execute.
Paurnamasi: Child, I shall remedy this in the future.
Text 18 (f)
jatila: nunam ido kanhena milidam jam murali vadida. (vilokya) avvo kaham vasahanavi-hatthe kanhassa vamsi. ta ninhudam gadu-a nam gehissam. (iti sahasopasritya samarsam) ayi duvvinida-go-ala-putti-e munca murali-am. (ity akrsya grhnati).
nunam—is it not so?; ido—therefore; kanhena—with Krishna; milidam—met; jam—because; murali—the flute; vadida—was sounded; vilokya—looking; avvo—aha!; kaham—why?; vasahanavi—of Radha, the daughter of Maharaja Vrsabhanu; hatthe—in the hand; kanhassa—of Krishna; vamsi—the flute; ta—therefore; ninhudam—secretly; gadu-a—going; nam—it; gehissam—I shall take; iti—thus; sahasa—quickly; upasritya—approaching; sa-amarsam—with anger; ayi—O; duvvinda—immoral; go-ala—of a cowherd; putti-e—O daughter; munca—give up; murali-am—the flute; iti—thus; akraya—pulling; grhnati—takes.
Jatila: The flute was played. Is it not true that Krishna must be here? (Looking) Aha! The flute is in the hand of Maharaja Vrsabhanu's daughter Radha. I shall stealthily approach and take it. (Angry, she quickly approaches) O immoral gopi, give up the flute. (She pulls the flute away).
Text 18 (g)
lalita: haddhi pamado. kadham vuddhi-a atakkidam murali a-atthida.
haddhi—alas!; pamado—a catastrophe; kadham—how is it; vuddhi-a—by the old lady; atakkiam—unexpectedly; murali—the flute; a-atthida—was taken.
Lalita: Alas! A calamity! How is it that the old lady unexpectedly pulled away the flute?
Text 18 (h)
jatila: nam kkhu bha-avadi-e paurnamasi-e damsa-issam ja majja bhanidam na patthi-a-edi.
nam—this; kkhu—indeed; bha-avadi-e—to the noble lady; paurnamasi-e—Paurnamasi; damsa-issam—I will show; ja—which; majja—by me; bhanidam—spoken; na—not; patthi-a-edi—will believe.
Jatila: I will show it to the noble Paurnamasi. If I were only to tell her she would not believe me.
Text 18 (i)
paurnamasi: putri vrinde gahanam kastam apatitam. pasya jatila mamotaja-disam prayati.
putri—O daughter; vrinde—Vrinda; gahanam—a great; kastam—calamity; apatitam—has fallen; pasya—look!; jatila—Jatila; mama—my; utaja—of the cottage; disam—in the direction; prayati—goes.
Paurnamasi: O daughter Vrinda, this is a great calamity. Look! Jatila is going in the direction of my cottage.
Text 18 (j)
vrinda: bhagavati ma cintaya. kshipram asau muralim lunthayami. (iti nishkranta).
bhagavati—O noble lady; ma—don't; cintaya—be anxious; kshipram—quickly; asau—this; muralim—flute; lunthayami—I shall steal; iti—thus; nishkranta—exits.
Vrinda: O noble lady, don't worry. In a moment I'll rob her of this flute. (She exits).
Text 18 (k)
lalita: (sa-bhayam anusritya) ajje kisa ali-am sankasi jam esa kalindi-kulamhi amhehi laddha.
sa—with; bhayam—fear; anustya—following; ajje—O noble lady; kisa—why?; ali-am—deception; sankasi—do you fear; jam—because; esa—this flute; kalindi—of the Yamuna River; kulamhi—on the shore; amhehi—by us; laddha—was obtained.
Lalita: (timorously following behind) O noble lady, why have you become suspicious? We found this flute on the shore of the Yamuna.
Text 18 (l)
jatila: (sa-rosam) cabale dumhantini cittha cittha.
sa—with; rosam—anger; cabale—O restless girl; dumhantini—O giver of bad advise; cittha—stop!; cittha—stop!
Jatila: (Angry) O fickle girl, O speaker of lies, stop! Stop!
Text 18 (m)
subalah: ajje jadile pekkha dahi-lampada makkadi tujjha gharam pavisa-i.
pravishya—entering; ajje—O noble lady; jadile—Jatila; pekkha—look!; dahi—of yogurt; lampada—the thief; makkadi—the female monkey; tujjha—your; gharam—house; pavisa-i—enters.
Subala: O noble Jatila, look! The monkey who steals yogurt is now entering your house!
Text 18 (n)
jatila: (saci-grivam alokya) subala saccam kahesi. makkhana-corini esa makkadi. (iti paravritya dhavanti nishkranta).
saci—tilted; grivam—neck; alokya—looking; subala—O Subala; saccam—the truth; kehesi—you speak; makkhana—butter; corini—the thief; esa—she; makkadi—the female monkey; iti—thus; paravritya—turning; dhavanti—running; nishkranta—exits.
Jatila: (tilting her neck, she looks) Subala, you speak the truth. That monkey is about to steal my stock of butter. (She changes directions and runs off).
Text 18 (o)
paurnamasi: nunam vrindaya preritasti kakkhatiyam nama jaran-markati.
nunam—is it not so?; vrindaya—by Vrinda; prerita—sent; asti—is; kakkhati—Kakkhati; iyam—this; nama—named; jarat—old; markati—female monkey.
Paurnamasi: Vrinda sent this old monkey named Kakkhati, did she not?
Text 18 (p)
subalah: nandimuhi pekkha. pakkhittena venuna mudha-jadila-e makkadi tadida.
nandimuhi—Nandimukhi; pekkha—look!; pakkhittena—thrown; venuna—by the flute; mudha—bewildered; jadila-e—by Jatila; makkadi—the monkey; tadita—was struck.
Subala: Nandimukhi, look! Jatila became bewildered. She threw the flute at the monkey and hit her with it.
Text 18 (q)
paurnamasi: (sa-harsam) distya muralim adaya kakkhatiyam kadambam adhirudha.
sa—with; harsam—happiness; distya—by good fortune; muralim—the flute; adaya—taking; kakkhati—Kakkhati; iyam—this monkey; kadambam—a kadamba tree; adhirudha—has climbed.
Paurnamasi: (Happily) Fortunately this monkey Kakkhati has taken the flute and now climbed a kadamba tree.
Text 18 (r)
(sarvah praharsam natayanti).
sarvah—everyone; praharsam—happiness; natayanti—represents dramatically.
(Everyone becomes happy).
Text 18 (s)
jatila: haddhi vaccha subala hatthado me murali gada. ta tujjha ninamchanam jami. samappehi me vamsi-am.
haddhi—alas!; vaccha—child; subala—Subala; hatthado—from the hand; me—my; murali—the flute; gada—is gone; ta—therefore; tujjha—of you; nimanchanam—the stirring; jami—I attain; samappehi—please give; me—to me; vamsi-am—the flute.
Jatila: Alas! Subala, my child, the flute is no longer in my hand. I request you; bring me the flute.
Text 18 (t)
subalah: ajje jahattha-nama esa kakkhati ke-alam tujjha bahini-puttado visalado bha-edi. ta govahdhana-singe khelantam nam gadu-a abhyatthehi.
ajje—O noble lady; jahattha—appropriate; nama—whose name; esa—this; kakkhati—Kakkhati; ke-alam—exclusively; tujjha—of you; bahini—of the sister; puttado—from the son; visalado—vishala; bha-edi—fears; ta—therefore; govaddhdhana—of Govardhana Hill; singe—on the summit; khelantam—enjoying pastimes; nam—this; gadu-a—having gone; abhyatthehi—you should request.
Subala: Kakkhati is a good name for this monkey. O noble lady, this monkey si afraid of only one person: Your nephew Visala. Visala is now playing on top of Govardhana Hill. Go you should go there and ask him to help.
Text 18 (u)
Text 18 (v)
paurnamasi: distya vyajena jaratim duram apasarya dhurto 'yam bhru-vibhramena lalitam tvarayati.
distya—by good fortune; vyajena—by a trick; jaratim—the old lady; duram—far away; apasarya—sending; dhurtah—villain; ayam—this; bhru—vibhramena—by moving the eyebrows; lalitam—Lalita; tvarayati—causes to hurry.
Paurnamasi: By good fortune the rascal Subala has now sent the old lady far away, and now, by knitting his eyebrows, he makes Lalita hastne here.
Text 18 (w)
lalita: (netra-prantam kunayanti) hala rahi ehi. venum maggamhe.
netra—of the eyes; prantam—the corner; kunayanti— ; hala—O; rahi—Radha; ehi—come; venum—for the flute; maggamhe—let us search.
Lalita: (Glancing from the corners of her eyes) Radha, come. Let us search for the flute.
Text 18 (x)
radhika: (svagatam) ditthi-a ahisaredi mam.
svagatam—aside; ditthi-a—by good fortune; ahisaredi—meets; mam—Me.
Radhika: (Aside) By good luck now I shall be able to meet with Lord Krishna.
Text 18 (y)
mukhara: visakhe ahimannu sandisa-i ajja jo-iti-anam upadesena ma-e gomangala nama candi pu-anijja. ta pu-anopaharam ghetuna tumam cecca-rukkhassa tale rahi-am lambhaya tti.
pravishya—entering; apati—of the curtain; kshepena—with tossing; visakhe—O Visakha; ahimannu—Abhimanyu; sandisati—instructs; ajja—now; jo-iti-anam—of the astrologers; upadesena—by the advice; ma-e—by me; gomangala—Gomangala; nama—named; candi—Durga; pu-anijja—is to be worshiped; ta—therefore; pu-ana—of worship; upaharam—the articles; ghetuna—taking; tumam—You; cecca-rukkhassa—of a caitya tree; tale—at the base; rahi-am—Radhika; lambhaya—you should bring; tti—thus.
(Tossing the backdrop curtain, aside, Mukhara hastily enters).
Mukhara: O Visakha, Abhimanyu said to me: "Today the astrologers have instructed me to worship the form of the goddess Durga named Gomangala. Please take the articles of worship and, bringing Radha with you, meet me under the caitya tree."
Text 18 (z)
radhika: (sa-khedam apavarya) hanta dudde-assa padi-ullam. (iti lalita-mukham ikshate).
sa—with; khedam—grief; apavarya—concealing; hanta—indeed; dudde-assa—of misfortune; padi-ullam—the misfortune; iti—thus; lalita—of Lalita; mukham—at the face; ikshate—looks.
Radhika: (Unhappily She says to Herself, concealing Her words from other's ears) Alas! Misfortune of misfortunes! (She gazes at Lalita's face).
Text 18 (aa)
lalita: hala sacca-nama eso ahimannu. ta gadu-a pu-anobaharam campademhi.
hala—ah!; sacca—truth; nama—name; eso—he; ahimannu—Abhimanyu; ta—therefore; gadu-a—going; pua-ana—of worship; ubaharam—the paraphernalia; sampademhi—let us assemble.
Lalita: Ah! The name Abhimanyu (angry) fits him perfectly. Let us go and assemble the paraphernalia of worship.
Text 18 (bb)
(iti sarva nishkrantah).
iti—thus; sarvah—everyone; nishkrantah—exits.
Text 18 (cc)
paurnamasi: (subalam anusritya sa-vyatham) vatsa duhsamadhaneyam gatir upasthita. tad adya vrindaya saha gatva samasvasyatam tvaya patavena pundarikakshah. maya tu pramanika-purandhrinam gostim asadya jatila-kautilyam varnayisyate. (iti nishkranta).
subala—Subala; anusritya—following; sa—with; vyatham—anxiety; vatsa—O child; duhsamadhana—unfortunate; iyam—this; gatih—course of events; upasthita—occurred; tat—therefore; adya—now; vrindaya—Vrinda; saha—with; gatva—having gone; samasvasyatam—should be consoled; tvaya—by you; patavena—expertly; pundarika-purandhrinam—of the elderly women; gostim—the assembly; asadya—entering; jatila—of Jatila; kautilyam—the crookedness; varnayisyate—will be described; iti—thus; nishkranta—exits.
Paurnamasi: (Approaching Subala, she says, with anxiety) Child, this is a great calamity. Now you and Vrinda should go to lotus-eyed Krishna and expertly console Him, and I shall go to the elderly women and describe to them the diplomatic crookedness of Jatila. (She exits).
Text 18 (dd)
subalah: (parikramya) esa tamala-tale dahina-hatthe gahida-vamsi-a vunda cittha-i.
parikramay—walking; esa—this; tamala—of the tamala tree; tale—at the base; dahina-hatthe—in the right hand; gahida—taken; vamsi-a—the flute; vunda—Vrinda; cittha-i—stands.
Subala: (Walking) There is Vrinda standing under a tamala tree and holding the flute in her right hand.
Text 18 (ee)
vrinda: bhoh subala vilokita-sarvarthasmi. tad alam tad-vartaya.
pravishya—entering; bhoh—O; subala—Subala; vilokita—seen; sarva—all; artha—meaning; asmi—I am; tat—therefore; alam—what is the need?; tat—of that; vartaya—with the news.
Vrinda: Subala, I have already seen everything. What need is there of telling me what has happened?
Text 18 (ff)
subalah: vunde turi-am ehi. venum jevva ubaharamha.
vunde—O Vrinda; turi-am—quickly; ehi—come; venum—the flute; jevva—certainly; ubaharamha—let us bring.
Subala: Vrinda, let us go at once. Let us bring the flute to Krishna.
Text 18 (gg)
(ity ubhau parikramatah).
iti—thus; ubhau—both; parikramatah—walk.
(They both walk).
Text 18 (hh)
subalah: vunde mahumangalena vaddhidukkantho pi-a-va-asso maggam jje-a pekkhanto cittha-i. ta na jane akidatthanam amhanam tattha gamane ka tassa dasa bhave.
vunde—O Vrinda; mahumangalena—by Madhumangala; vaddhid—increased; ukkantho—longings; pi-a—dear; va-asso—friend; maggam—the path; jje-a—certainly; pekkhanto—seeing; cittha-i—stands; ta—therefore; na—not; jane—I know; akida—unfulfilled; atthanam—purpose; amhanam—of us; tattha—there; gamane—in the journey; ka—what?; tassa—of Him; dasa—condition; bhave—might be.
Subala: Vrinda, there is Krishna gazing at the path. Madhumangala is increasing His desire to meet Radha. I do not know what will be His response when He learns that our mission has failed?
Text 18 (ii)
vrinda: subala satyam bravisi. pasyayam punnaga-taror upakanthe samutkanthate kamsarih.
subala—O Subala; satyam—the truth; bravisi—you speak; pasya—look!; ayam—He; punnaga-taroh—a punnaga tree; upakanthe—near; samutkanthate—longs; kamsa-arih—Krishna, the enemy of Kamsa.
Vrinda: Subala, you speak the truth. Look! There is Krishna standing under a punnaga tree and anxiously waiting for Radha.
Text 18 (jj)
subalah: vunde bhanami. cintehi juttim
vunde—O Vrinda: bhanami—I say; cintehi—please think; juttim—of a remedy.
Subala: Vrinda, think of a solution.
Text 18 (kk)
vrinda: (vimraya) subala govindasya kshana-vinodaya cintitopayasmi. tad ehi, tan-nispattaye vesam bhajavah. (iti nishkrantau).
vimrsya—thinking; subala—O Subala; govindasya—of Krishna; kshana—for a moment; vinodaya—for happiness; cintita—thought; upaya—the remedy; asmi—I am; tat—of that; nispattaye—for the accomplishment; vesam—costume; bhajavah—let us accept; iti—thus; nishkrantau—they exit.
Vrinda: (Thinking) Subala, I know how we may cheer up Govinda for a moment. Come. To do this we must first disguise ourselves. (The both exit).
Text 18 (ll)
(tatah pravishati madhumangalenopasyamanah krishnah).
radha purah sphurati pascimatas ca radha
radhadhisavyam iha dakshinatas ca radha
radha khalu kshiti-tale gagane ca radha
radha-mayi mama babhuva kutas tri-loki
tatah—then; pravishati—enters; madhumangalena—by Madhumangala; upasyamanah—followed; krishnah—Krishna; sa—with; autsukyam—longing; radha—Radha; purah—in front; sphurati—is manifested; pascimatah—behind; ca—also; radha—Radha; ca—and; radha—Radha; radha—Radha; adhisavyam—on the left; iha—here; dakshinatah—on the right; ca—also; radha—Radha; radha—Radha; khalu—indeed; kshiti—of the earth; tale—on the surface; gagane—in the sky; ca—and; radha—Radha; radha—of Radha; mayi—consisting; mama—of Me; babhuva—has become; kutah—where?; tri-loki—the three worlds.
(Followed by Madhumangala, Krishna enters).
Krishna: (filled with longing) In front of Me is Radha. Behind Me is Radha. To My left is Radha. To My right is Radha. On the earth is Radha. In the sky is Radha. How is it that the three worlds have suddenly become Radha?
Text 19 (a)
madhumangalah: pi-a-va-assa bha-avadi-e ahisaridam danim jevva pekkhissasi rahi-am.
pi-a—dear; va-assa—O friend; bha-avadi-e—by the noble Paurnamasi; ahisaridam—brought here; danim—now; jjevva—certainly; pekkhissasi—You will see; rahi-am—Radhika.
Madhumangala: Soon the noble Paurnamasi will bring Radhika here. Soon You will see Radhika.
Text 19 (b)
karenantas tustya sa-lalitam avastabhya lalita-
karangustham radha bhrsam abhisaranti sa-rabhasam
kim adya smerakshi smara-parimalollasi-valaya-
dhvanir mam nirmasyaty anupama-camatkara-catulam
karena—by the hand; antah—within; tustya—with satisfaction; sa—with; lalitam—playfulness; avastabhya—resting; lalita—of Lalita; kara-angustham—on the thumb; radha—Radha; bhrsam—greatly; abhisaranti—goes to the rendezvous; sa—with; rabhasam—eagerness; kim—whether?; adya—today; smera—smiling; akshi—whose eyes; smara—of cupid; parimala—with the scent; ullasi—glistening; valaya—of bracelets; dhvanih—the sound; mam—Me; nirmasyati—will make; anupama—incomparable; camatkara—with wonder; catulam—trembling.
Krishna: Will smiling eyed Radha, happy at heart, playfully holding Lalita's thumb in Her hand as She eagerly walks to the rendezvous, and tinkling sound of Her bracelets bearing the fragrance of conjugal desire, soon make Me tremble with unparalleled wonder?
Text 20 (a0
madhumangalah: bho bho ma uttammassa. kankana-jhanakaro succa-i.
bhoh—Oh!; bhoh—Oh!; ma—don't; uttammassa—despair; kankana—of ankle-bells; jhanakaro—the sound; succa-i—is indicated.
Madhumangala: Oh! Oh! Don't despair. I hear the tinkling of ankle-bells.
Text 20 (b)
hala lalide pekkha. sa eso punna-a-rukkho disa-i. (punas tatraiva) sahi rahe dhittha-bhamara-jampidam pekkha nam. ta kkhanam idha jjevva citthamha.
nepathye—from behind the scenes; hala—O; lalide—Lalita; pekkha—look!; sa eso—He; punna-a—punnaga; rukkho—tree; disa-i—is seen; punah—again; tatra—there; eva—certainly; sahi—O friend; rahe—Radha; dhittha—bold; bhamara—of a bee; jampidam—talking; pekkha—look; nam—at this; ta—therefore; kkhanam—for a moment; idha—here; jjevva—certainly; citthamha—let us stop.
A Voice From Behind the Scenes: Lalita, look! Here is a punnaga tree. Look at the agressive, buzzing bees. Let us stop here for a moment.
Text 20 (c)
madhumangalah: (sa-capalam) bho pi-a-va-assa vamado kim na pecchasi. esa lalida-e saddham rahi-a sama-ada.
sa-capalam—restless; bho—O; pi-a-va-assa—dear friend; vamado—out of crookedness; kim—what?; na—not; pecchasi—You see; esa—She; lalida-e—Lalita; saddham—with; rahi-a—Radha; sama-ada—has arrived.
Madhumangala: (restless) O dear friend, do You not see? Radhika has come here with Lalita.
Text 20 (d)
krishnah: (sotkantham) distya sakshad adya mad-ikshanayoh saukhyam vistaryate sakhya.
sa—with; utkantham—longing; distya—by good fortune; sakshat—directly; adya—now; mat—My; ikshanayoh—of the eyes; saukyam—the happiness; vistaryate—is expanded; sakhya—by the gopi-friend.
Krishna: (With feelings of longings) How fortunate I am. My gopi-friend now brings great happiness to My eyes.
Text 20 (e)
madhumangalah: (sa-garvam) bho kisa na vittharidavvam jattha aham vi-addho dudo mhi.
sa—with; garvam—pride; bho—ah; kisa—why?; na—not; vittharidavvam—to be manifested; jattha—where; aham—I; vi-addho—expert; dudo—messenger; mhi—am.
Madhumangala: (Proud) Why should You not become happy? After all, I am the most expert of messengers.
Text 20 (f)
krishnah: sakhe purah-sthayor mat-priyayor avyalikata nadyapy avadharita. yad abhyam ne sannidhiyate.
sakhe—O friend; purah—in the presence; sthayoh—staying; api—although; mat—to Me; priayyoh—dear friends; avyalikata—affectionateness; na—not; adya—now; api—even; avadharita—is considered; yat—because; abhyam—by them; na—not; sannidhiyate—in approached nearby.
Krishna: My beloved Radha and Lalita no longer love Me. Although they both stand before Me they remain at a distance and will not approach Me.
Text 20 (g)
madhumangalah: pi-a-va-assa sutthu pasannam rahim janahi. jam sadi-ancala-jhampida murali jhalakka-i.
pi-a—dear; va-assa—friend; sutthu—clearly; pasannam—pleased; rahim—Radha; janahi—You should know; jam—because; sadi—of Her sari; ancala—in the corner; jhampida—hidden; murali—the flute; jhalakka-i—is manifested.
Madhumangala: My dear friend, You should know that Radha is definitely pleased with You. She holds Your flute in the corner of Her sari.
Text 20 (h)
vidhur eti diva virupatam
shata-patram bata sharvari-mukhe
iti kena sada shriyojjvalam
tulanam arhati mat-priyananam
(iti sa-kautukam anusarpati).
sa—with; sneham—love; vidhuh—the moon; eti—becomes; diva—by daytime; virupatam—faded away; shata-patram—the lotus flower; bata—alas; sharvari-mukhe—in the beginning of evening; iti—thus; kena—with what; sada—always; shriya-ujjvalam—brilliant with beauty; tulanam—comparison; arhati—deserves; mat—of Me; priya—of the dear one; ananam—the face; sa—with; kautukam—eagerness; anusarpati—approaches.
Krishna: (With love)
"` Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Shrimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?'
(He eagerly approaches).
Text 21 (a)
varisahana-i lacchi i-am puro ra-ini samuggama-i canda-ali-kutumha-aca-ora ma dha-a suppasaham
nepathye—from behind the scenes; varisahana-i—the daughter of Maharaja Vrsabhanu; lacchi—the goddess of fortune; i-am—She; puro—in the presence; ra-ini—affectionate; samuggama-i—approaches; canda-ali—on the moonlight of Candravali; kutumba—maintaining Yourself; aca-ora—cakora bird; ma—don't; dha-a—run; suppasaham—enthusiastically.
A Voice From Behind the Scenes:
The reddish splendor of the sun resting in the constellation Taurus now rises in the sky. O cakora bird who lives by drinking the moonlight of Candravali, do not run so hastily to this risin sun.
The goddess of fortune who is the daughter of Maharaja Vrsabhanu, and who dearly loves You has now come to this place. O cakora bird who lives by drinking the moonlight of Candravali, do not run so hastily to Vrsabhanu's daughter.
The goddess of fortune who is the daughter of Maharaja Vrsabhanu, and who is now angry with You. has come to this place; O cakora bird who lives by drinking the moonlight of Candravali, do not run so hastily to Vrsabhanu's daughter.
Note: In this verse the word "varsabhanavi" may mean "the sun (bhanu) who rests in the constellation Taurus (vrsa)", or it may also mean "the daughter of Maharaja Vrsabhanu". "Ragini" may mean "red", "red with anger", or "filled with love".
Text 22 (a)
madhumangalah: lalide bhamidasi. na kkhu ca-oro. pekkha eso rahangiramano jena varisahana-i lacchi kamijja-i.
lalide—O Lalita; bha idasi—You are mistaken; na—not; kkhu—indeed; ca-oro—a cakora bird; pekkha—look!; eso—he; rahangiramano—a cakravaka bird; jena—by whom; varisahana-i—of the sun in the sign Taurus; lacchi—the beauty; kamajja-i—is desired.
Madhumangala: Lalita, you are mistaken. it is not the cakora. It is the cakravaka bird that yearns after the beauty of the sun shining in the sign Taurus.
Note: The cakora birs maintains itself by drinking moonlight, and therefore the cakora yearns to see the moon and not the sun. The amorous cakravaka birds separate at night and reunite in the morning when the sun rises. For this reason the cakravakas yearn to see the sun. Madhumangala rebukes Lalita for using the wrong bird in her metaphor.
Text 22 (b)
(nepathye punar anyatah).
bho kanha sunahi.
nepathye—behind the scenes; punar—again; anyatah—another; bho kanha—O Krishna; sunahi—listen.
Another Voice From a different place behind the scenes: O Krishna, listen!
Text 22 (c)
madhumangalah: (vilokya sa-sankam) esa dahine visalassa bahini sarangi nama bali-a.
vilokya—looking; sa—with; sankam—fear; esa—she; dahine—on the right; visalassa—of Visala; bahini—the sister; sarangi—Sarangi; nama—named; bali-a—girl.
Madhumangala: (Fearfully looking) Coming on the right is Visala's sister named Sarangi.
Text 22 (d)
krishnah: sakhe ma sankisthah. susthu balikeyam.
sakhe—O friend; ma—don't; sankisthah—be afraid; susthu—clearly; balika—a girl; iyam—this.
Krishna: Friend, don't be afraid. It is only a young girl.
Text 22 (e)
sarangi: bho kanha sunahi. vuddhi-a muhala bhanadi kisa tu-e mama nattini ali-am dusi-jja-i. jam tujjha vamsi-a amhehim kakkhali-a-hatthe dittha ta ma gohi nam ti.
pravishya—entering; bho—O; kanha—Krishna; sunahi—listen; vuddhi-a—the elderly lady; muhala—Mukhara; bhanadi—says; kisa—why?; tu-e—by You; mama—my; nattini—granddaughter; ali-am—falsely; dusi-jja-i—is defamed; jam—because; tujjha—Your; vamsi-a—flute; amhehim—by us; kakkhali-a—of the monkey Kakkhati; hatthe—in the hand; dittha—seen; ta—therefore; ma—don't; gohi—defame; nam—He; ti—thus.
Sarangi: O Krishna, please listen. Elderly Mukhara speaks to You the following words: "Why do You falsely defame my granddaughter. We have personally seen Your flute in the hand of the monkey Kakkhati. Do not accuse Radha of stealing Your flute".
Text 22 (f)
krishnah: sarangike vijnapaya mukharam yad aham labdha-muraliko 'smi.
sarangike—O Sarangi; vijnapaya—please inform; mukharam—Mukhara; yat—that; aham—I; labdha—found; muralika—the flute; asmi—I am.
Krishna: O Sarangi, please tell Mukhara that I have found My flute.
Text 22 (g)
hala pacchanna hohi.
nepathye—from behind the scenes; hala—Ah!; pacchanna—clear; hohi—please be.
A Voice From Behind the Scenes: Be clear. What do You mean?
Text 22 (h)
sarangi: (nepathyabhimukham avalokya. serasyam). hala rahi-e cecca-rukkhassa tale tumam vidudi a-aledi me bhadu-o. ta tattha kim ti na gadasi.
nepathya—of behing the scenes; abhimukham—in the direction; avalokya—looking; sa—with; irsyam—anger; hala—Ah!; rahi-e—Radhika; cecca-rukkhassa—of a caitya tree; tale—at the base; tumam—You; vidudi— ; a-aledi—summons; me—my; bhadu-o—brother; ta—therefore; tattha—there; kim—why?; ti—thus; na—not; gadas—You have gone.
Sarangi: (Looking in the direction of the behind-the-scene voice, she angrily says:) Ah! Radha! My brother Abhimanyu called You to meet him under the caitya tree. Why have You not gone there?
Text 22 (i)
hadase saha-saranga-mukhi sarangi-e tumam pi dudi-a jadila samvutta. ta vuddha-saddulassa tunda-kodare padehi.
nepathye—from behind the scenes; hada—destroyed; ase—hope; saha-saranga—of monkeys; mukhi—O best; sarangi-e—O Sarangi; tumam—you; api—also; dudi-a—a second; jadila—Jatila; smavutta—are; ta—therefore; vuddha—old; sa dulassa—of a tiger; tunda-kodare—in the jaws; padehi—you should fall.
A Voice From Behind the Scenes: O unfortunate Sarangi, O queen of the monkeys, you are a second Jatila. You should go fall in the jaws of some old tiger.
Text 22 (j)
sarangi: (samarsam) lalide ullatti-a mam jevva tumam tajjasi. ta aham gadu-a ma-usi-a-e jadila-e vinnavissam. (iti nishkranta).
sa—with; amarsam—anger; lalide—O Lalita; ullatti-a—offending; mam—me; jevva—certainly; tumam—you; tajjasi—rebuke; ta—therefore; aham—I; gadu-a—having gone; ma-ui-a-e—to Your aunt; jadila-e—Jatila; vinnavissam—I shall inform; iti—thus; nishkranta—exits.
Sarangi: (Angry) Lalita, you have offended and insulted me. I shall go to Your aunt Jatila and tell her what You have said. (She exits).
Text 22 (k)
madhumangalah: (savajnam) jadu nam bali-a-palave kassa visambho.
sa—with; avajnam—contempt; jadu—ever; nam—indeed; bali-a—of a girl; palave—in the words; kassa—of whom?; visambho—trust.
Madhumangala: (With contempt) Who can believe the words of a girl?
Text 22 (l)
sakhi rahe munca munca.
sakhi—O friend; rahe—Radha; munca—let go; munca—let go.
A Voice From Behind the Scenes: Friend Radha, let go! Let go!
Text 22 (m)
madhumangalah: sunahi sankidena kim bhanedi lalida.
sunahi—listen; sankidena—in Sanskrit; kim—what?; bhanedi—says; lalida—Lalita.
Madhumangala: Listen. What does Lalita say now is Sanskrit?
Text 22 (n)
kim taskarim yuvati-mana-dhanasya vamsim
anke karosi vikira tvaraya vidure
esa prayatu vanitambara-taskaraya
yogyena sangam iha gacchatu vastu yogyam
punah—again; nepathye—from behind the scenes; kim—why?; taskarim—flute; yuvati—of young girls; mana—of the respectability; dhanasya—of the wealth; vamsim—the flute; anke—on the lap; karosi—You do; vikira—throw; tvaraya—quickly; vidure—far away; esa—it; prayatu—should go; vanita—of girls; ambara—of the garments; taskaraya—to the thief; yogyena—with appropriateness; sangam—association; iha—here; gacchatu—should go; vastu—thing; yogyam—suitable.
The Voice Behind the Scenes Again Says: This flute is a thief who steals the wealth of the respectability of young girls. Why do You hide it in Your lap? Throw it far away. Let is go to Krishna, the thief who stole the gopis' garments. They are both thieves; It is proper that they should be together.
Text 23 (a)
krishnah: (smitva) sakhe pasyeyam ancalad vamsim balad ivakraya purastac cikshepa. tad imam grhana.
tva—smiling; sakhe—O friend; pasya—look; iyam—this; ancalat—from the corner of the sari; amsim—the flute; balat—violently; iva—as if; akrsya—pulled; purastat—in the presence; cikshepa—tossed; tat—therefore; imam—it; grhana—grab.
Krishna: (Smiling) Friend, look! She pulled the flute from the edge of Her sari and tossed it before us. Grab it!
Text 23 (b)
madhumangalah—Madhumangala; karoti—does it.
(Madhumangala does it).
Text 23 (c)
amma sarangi-e asaccam na bhanidam.
nepathye—from behind the scenes; duratah—from far away; amma—ah!; sarangi-e—by Sarangi; asaccam—untruth; na—not; bhanidam—is spoken.
A Voice From Far Away Behind the Scenes: Ah! Sarangi has not spoken a lie.
Text 23 (d)
krishnah: (sa-vyatham) sakhe pasya. puro nisthureyam upasthita jarati.
sa—with; vyatham—anxiety; sakhe—O friend; pasya—look!; purah—before us; nisthura—cruel-hearted; iyam—she; upasthita—stands; jarati—the old lady.
Krishna: (Anxious) Friend, look! The cruel-hearted old-lady is here.
Text 23 (e)
madhumangalah: hanta sa-ana-kasuna-bhu-angiva kura-muhi esa rosa-vesena latthim khivanti parusam gajja-i jadila.
hanta—indeed; sa-ana—in the month of Sravana; kasuna—a black; bhujangi—snake; iva—like; kura—cruel; muhi—mouth; esa—she; rosa-vesena—with anger; latthim—cane; khivanti—tossing; parusam—harshness; garjati—roars; jadila—Jatila.
Madhumangala: Cruel-mouth Jatila appears like a black snake in the month of Sravana. She angrily mover her cane and she roars very ferociously.
Text 23 (f)
bho dukulangara-dhuma-leha paccaham vancesi danim ka pa-tti.
nepathye—from behind the scenes; bho—O; dukulangara—O wicked boy who ruins the reputation of Your family; dhuma-lekha—smoke; paccaham—every day; vancesi—You cheat; danim—now; ka—what?; pa-utti—may be done.
A Voice From Behind the Scenes: O smoking cinder that has burned down the good reputation of Your family, every day You cheat someone. What can be done to stop You?
Text 23 (g)
madhumangalah: haddhi ka-aliva kampa-i rahi-a.
haddhi—alas!; ka-ali—a plantain trees; iva—like; kampa-i—trembles; rahi-a—Radhika.
Madhumangala: Alas! Radhika trembles like a plantain tree in the wind.
Text 23 (h)
ajje pasida. na kkhu amhe abarajjhamha.
nepathye—behind the scenes; ajje—O noble lady; pasida—be kind; na—not; kkhu—indeed; amhe—we; abarajjhamha—are offended.
A Voice From Behind the Scenes: O noble lady, please be kind. We do not feel offended.
Text 23 (i)
madhumangalah: pekkha rahi-am hatthe ghettuna lalida-e sama vuddhi-a.
pekkha—look!; rahi-am—Radhika; hatthe—in the hand; ghettuna—taking; lalida-e—Lalita; samam—with; patthida—set out; vuddhi-a—the old lady.
Madhumangala: Look! Taking Radha by the hand, and accompanied by Lalita also, the old lady is walking away.
Text 23 (j)
krishnah: (sa-khedam) sakhe na jane kim adya pratipadyate kathoreyam jatila. tad upasritya tattvam avadharyatam.
sa—with; khedam—unhappiness; sakhe—O friend; na—not; jane—I know; kim—what?; adya—now; pratipadyate—does; kathora—cruel; iyam—she; jatila—Jatila; tat—therefore; upasritya—following; tattvam—the truth; avadharyatam—should be learned.
Krishna: (Unhappy) My friend, I do not know what cruel Jatila will do now. Please follow her and learn what happens.
Text 23 (k)
Text 23 (l)
vyaktim gate mama rahasya-vinoda-vritte
rusto laghistha-hrdayas tarasabhimanyuh
radham nirudhya sadane viniguhate va
ha hanta lambhayati va yadu-rajadhanim
nihsvasya—sighing; para—for others; krauryat—because of cruelty; yatha—just as; vidagdha-madhave—in Vigaddha-madhava; vyaktim—manifestation; gate—attained; mama—of Me; rahasya—confidential; vinoda-vritte—pastimes; rustah—angry; laghistha—light; hrdyayah—heart; tarasa—quickly; abhimanyuh—Abhimanyu; radham—Radharani; nirudhya—stopping; sadane—at home; viniguhate—hides; va—or; ha—ah!; hanta—alas!; lambhayati—causes to attain; va—or; yadu—of the Yadu dynasty; rajadhanim—the capital.
"Learning of My confidential pastimes with Her, this fool Abhimanyu must have forced Radharani to stay at home, or else he may have taken Her to Mathura, the capital of the Yadu dynasty."
Text 24 (a)
madhumangalah: bho pi-a-va-assa accari-am. nunam rahi-a kampi vijjam jana-i.
bho—O; pi-a—dear; va-assa—friend; accari-am—it is wonderful; nunam—is it not?; rahi-a—Radhika; kampi—something; vijjam—knowledge; jana-i—knows.
Madhumangala: O dear friend, it was very wonderful. Radhika must know some secret science.
Text 24 (b)
krishnah: kathyatam kidrishi vidya.
kathyatam—should be spoken; kidrishi—what kind?; vidya—science.
Krishna: What kind of secret science? Tell Me.
Text 24 (c)
madhumangalah: kula-vuddhahiri-mandale nivittha-e bha-avadi-e aggado vikkosanti jadila rahi-am nida.
kula—respectable; vuddha—elderly; ahiri—of gopis; mandale—in the circle; nivittha-e—entered; bha-avadi-e—the noble lady; aggado—before; vikkosanti—crying; jadila—Jatila; rahi-am—Radhika; nida—brought.
Madhumangala: Loudly condemming Her, Jatila went among the elderly gopis and placed Radhika before Paurnamasi.
Text 24 (d)
krishnah: tatas tatah.
Krishna: Then? Then?
Text 24 (e)
madhumangalah: tado dittham ma-e sinehena vikkhuhidasu tasu savvasu rahi-a-oggunthanam utsari-a hasanto su-alo samvutto.
tado—then; dittham—seen; ma-e—by me; snehena—with love; vikkhuhidasu—agitated; tasu—among them; savvau—all; rahi-a—of Radhika; oggunthanam—the veil; utsari-a—lifting; hasanto—laughing; su-alo—Subala; samvutta—was manifested.
Madhumangala: Then I saw what happened. In the midst of all the very affectionate elderly gopis Jatila lifted the veil covering Radha's face, and then, from under the veil came, not Radhika, but laughing Subala.
Text 24 (f)
krishnah: (smitva) tatas tatah.
smitva—smiling; tatah—then; tatah—then.
Krishna: (Smiling) Then? Then?
Text 24 (g)
madhumangalah: tado hasa-kolahale ubarade rutthahim savvahim nibbhacchida lajja-e nada-muhi jadila pala-ida.
tado—then; hasa—of laughter; kolahale—in the uproar; ubarade—ceased; rutthahim—angry; savvahim—by all the gopis; nibhacchida—rebuked; lajja-e—with embarrassment; nada—with bowed; muhi—face; jadila—Jatila; pala-ida—fled.
Madhumangala: Then, when the uproarious laughter finally ended, all the gopis were very angry. They loudly rebuked Jatila. Jatila bowed her head in shame and fled from their midst.
Text 24 (h)
krishnah: kathyatam. tayor dvitiya katham abhut.
kathyatam—let it be told; tayoh—of the two; dvitiya—the second girl; katham—how; abhut—was.
Krishna: Tell me, what happened to the second girl?
Text 24 (i)
madhumangalah: rahi-a-e kanne padhidena kena bi mantena padham jevva sa vunda kida.
rahi-a-e—by Radhika; kanne—in the ear; padhidena—recited; kena bi—some; mantena—by a mantra; padham—first; jevva—certainly; sa—she; vunda—Vrinda; kida—became.
Madhumangala: Radhika wispered a magical mantra in her ear and the girl became transformed into Vrinda.
Text 24 (j)
krishnah: sakhe na radhikayah khalv iyam vidya. kintu tam abhimanyuna samahrtam avadharya mad-vinodaya yad vrindaya pranitam idam kautuhalam.
sakhe—O friend; na—not; radhikayah—of Radhika; khalu—indeed; iyam—this; vidya—magic; kintu—however; tam—Her; abhimanyu—by Abhimanyu; samahrtam—called; avadharya—knowing; mat—of Me; vinodaya—for the pleasure; yat—which; vrindaya—by Vrinda; pranitam—fashioned; idam—this; kautuhalam—pastime.
Krishna: Friend, this is not Radhika's knowledge of magical science. Knowing that Abhimanyu had called Radha away, Vrinda arranged these wonderful pastimes to amuse Me.
Text 24 (k)
madhumangalah: (satta-hasam) bho saccam vi-a kahesi. dittham ma-e- punobi vunda-e. nimmida-raha-veso su-alo muhara-ghare pavittho.
sa—with; atta-hasam—loud laughter; bho—O; saccam—the truth; vi-a—indeed; kehesi—You speak; dittham—seen; ma-e—by me; punobi—also; vunda-e—by Vrinda; nimmida—done; raha—of Radha; veso—the garment; su-alo—Subala; muhara—of Mukhara; ghare—at the homel pavittho—entered.
Madhumangala: (With a loud laugh) Aha! You speak the truth. Vrinda and I have both seen Subala enter Mukhara's house disguised as Radha.
Text 24 (l)
vapus tulyam ganda-sthala-tulita-karandava-rucih
sakhi-badham radha hari-viraha-khinna prathayati
dadhana—placing; madhya-ahna—midday; jvalat—blazing; aruna-kanta—of suryakanta jewels; pratimaya—as a statue; vapuh—form; tulyam—equality; ganda-sthala—cheeks; tulita—equal; karandava—of ducks; ruci—splendor; krsa—slender; angi—limbs; iyam—She; nidra—of sleep; parimala—fragrance; daridra—poor; akshi—eyes; kavala—a mouthful; sakhi—of Her gopi-friends; badham—suffering; radha—Radha; hari—from Lord Krishna; viraha—from the separation; khinna—distressed; prathayati—extends.
A Voice From Behind the Scenes: Her form burning like a statue of suryakanta jewels ablaze at midday, Her cheeks as pale as white ducks, and Her pain-filled eyes devoured by the fragrance of sleep, slender Radha tormented by separation from Lord Hari, brings great suffering to Her friends.
Note: The suryakanta jewels bursts into flame when placed before the midday sun.
Text 25 (a)
krishnah: (sa-drishti-kshepam) sakhe distya kirenamuna samasvasito 'smi.
sa—with; drishti—of a glance; kshepam—the casting; sakhe—O friend; distya—by good fortune; kirena—parrot; amuna—by this; samasvasitah—comforted; asmi—I am.
Krishna: (Glancing in that direction) O friend, this parrot brings Me some comfort.
Text 25 (b)
madhumangalah: nunam vunda-bhasidam anukaredi kiro.
nunam—is it not so?; vunda—of Vrinda; bhasidam—the words; anukaredi—imitates; kiro—the parrot.
Madhumangala: Is it not that this parrot repeats the words spoken by Vrinda?
Text 25 (c)
krishnah: sakhe drashtum icchami tadrishau vrinda-subalau. tatas tvaryatam.
sakhe—O friend; drashtum—to see; icchami—I wish; tadrishau—like this; vrinda—Vrinda; subalau—and Subala; tatah—therefore; tvaryatam—it should be hurried.
Krishna: Friend, I wish to see Vrinda and Subala in this way. Hurry!
Text 25 (d)
(madhumangalo vamsim krishna-kare nikshipya parikramati).
madhumangalah—Madhumangala; vamsim—the flute; krishna—of Krishna; kare—in the hand; nikshipya—placing; parikramati—walks.
(Madhumangala places the flute in Krishna's hand and then starts to walk).
Text 25 (e)
krishnah: su-vicyutam vamsim upalabdho 'smi. tad enam purayami. (iti tatha karoti).
su-vicyutam—lost; vamsim—flute; upalabdhah—obtained; asmi—I have; tat—therefore; enam—it; purayami—I shall fill with music; iti—thus; tatha—in that way; karoti—He does.
Krishna: I have found My lost flute. Let Me fill it with music. (He does that).
Text 25 (f)
madhumangalah: (kshanam utkarno bhavan, sanskritena)
manohari ko 'pi pratimukha-visari mrdutaya
viravo 'yam varyam sravana-pari caryam racayati
tatah karnottamsi-krita-catula-vamsi kala-rutir
niratanka sanke milati kalavinkavalir itah
kshanam—in a moment; utkarnah—with raised ears; bhavan—becoming; sanskritena—in Sanskrit; manohari—beautiful; kah api—something; pratimukha—in all directions; visari—going; mrdutaya—with sweetness; viravah—sound; ayam—this; varyam—best; sravana—of the ears; paricaryam—service; racayati—does; tatah—then; karna—of the ears; uttamsi—earrings; krita—made; catula—beautiful; vamsi—of the flute; kala—sweet; rutih— music; niratanka—fearless; sanke—I think; milati—meets; kalavinka—of sparrows; avalih—multitude; itah—from there.
Madhumangala: (Listening with attentive ears. he says in Sanskrit:) The beautiful, sweet sound of the flute flows in all directions, becoming an earring ornamenting the ears of it's listeners. I think that sweet sound is now causing the suddenly fearless cataka birds of the gopis to quickly assemble at this place.
Text 26 (a)
(punar vilokya) hi hi. sadda-sadhammena padarido mhi. kankana-sinjidam kkhu edam.
punah—again; vilokya—looking; hi—ah!; hi—ah!; sadda—of sound; sadhammena—by the similarity; padarido—tricked; mhi—I am; kandana—of bracelets; sinjidam—the tinkling sounds; kkhu—indeed; edam—this.
(Looking again) Ah! Ah! This is the tinkling sound of bracelets. It is so much like the sound of the flute that I was tricked into thinking it was the flute.
Text 26 (b)
ami-am pi-asi su-mahuram vamasi ru-am vissamohanam visamam tujjha na dusanam adhava murali jado darunasi kida
ami—nectar; pi-asi—you drink; su—very; mahuram—sweet; vamasi—you spit;ru-am—a sound; vissa—the world; mohanam—bewildering; visamam—dangerous; tujjha—of You; na—not; dusanam—criticism; adhava—or; murali—the flute; jado—from which; daruna—cruel; asi—you are; kida—done.
Radhika: O flute, even though you drink the sweetest nectar, still you spit out a sound so poisonous it makes the entire world faint unconcious. The cruel, hard-hearted flute does not say anything to rebuke you.
Still, you are not at fault. It is just your nature to be cruel and ruthless.
Text 26 (c)
lalita: hala purado punna-assa mule kanho rehadi.
hala—ah!; purado—in the presence; punna-assa—of a punnaga tree; mule—at the base; kanho—Krishna; rehadi—is manifested.
Lalita: Ah, here is Krishna under this punnaga tree.
Text 26 (d)
madhumangalah: (vilokya sa-harsam) dure magganijjo attho kaham sa-am jevva hatthe ubatthido. (iti paravritya) pi-a-va-assa pekkha. vunda-e saddham subalo tujjha samnihim laddho.
vilokya—looking; sa—with; harsam—joy; dure—for a great distance; magganijjo—to be sought; attho—purpose; kaham—why?; sa-am—of its own accord; jevva—indeed; hatthe—in the hand; ubatthido—manifested; iti—thus; paravritya—turning; pi-a—dear; va-assa—friend; pekkha—look!; vunda-e—Vrinda; saddham—with; subalo—Subala; tujjha—of You; samnihim—nearness; laddho—obtained.
Madhumangala: (Looks ahead and becomes happy) Why should one search far and wide for something that falls into the hand of its own accord? (Turning to Krishna) Dear friend, look! Subala and Vrinda are approaching You.
Text 26 (e)
krishnah: (sa-sneham alokya) hanta priya-sakhyau pravishta me drishtih prakamam amodate. (iti parikramya) bho sakhinam sikha-mane tarasa sannidhiyatam.
sa—with; sneham—love; alokya—looking; hanta—indeed; priya—dear; sakhyau—friends; pravishta—entered; me—My; drishtih—glance; prakamam—greatly; amodate—delights; iti—thus; parikramya—walking; bhoh—O; sakhinam—of gopi-friends; sikha—crest; mane—O jewel; tarasa—at once; sannidhiyatam—may be approached.
Krishna: (With love) O My friends, I am so happy to see you both, (Walking) O crest jewel of all My friends, come here at once.
Text 27 (e)
radhika: (sa-smitam apavarya) hala lalide mam kkhu su-alam jevva janadi de va-asso.
sa—with; smitam—a smile; apavarya—concealing; hala—O; lalide—Lalita; mam—Me; kkhu—indeed; su-alam—Subala; jevva—indeed; janadi—thinks; de—your; va-asso—friend.
Radhika: (Concealing a smile) Lalita, your friend Krishna thinks I am Subala in disguise.
Text 27 (f)
krishnah: sakhe madhumangala pasya samvidhanakasya sausthavam asau sakshad agrato radhikaiva sa-vayasya pratibhati.
sakhe—O friend; madhumangala—Madhumangala; pasya—look; samvidhanakasya—of unusual occurrences; sausthavam—excellence; yat—which; asau—this; sakshat—directly; agratah—in the presence; radhika—Radhika; eva—certainly; sa—with; vayasya—Her friend; pratibhati—is manifested.
Krishna: Friend Madhumangala, look! it is certainly very wonderful that Radhika has come here with Her friend.
Text 27 (g)
lalita: hala rahi-e pariphullo eso sura-vallaho.
hala—O; rahi-e—Radhika; pariphullo—blossomed with happiness; eso—Me; sura-vallaho—punnaga tree.
Lalita: O Radhika, this punnaga tree is certainly blossomed with happiness.
Note: Lalita here refers to Krishna.
Text 27 (h)
madhumangalah: (sersyam) thaggini vunde ajja bi kim ti amhanam purado rahi rahiti bhanami. su-ala tti ujju-am kahehi.
sa—with; irsyam—anger; thaggini— ; vunde—O Vrinda!; ajja—now; bi—even; kim—why?; ti—thus; amhanam—of us; purado—in the presence; rahi—Radha; rahi—Radha; iti—thus; bhanasi—you say; su-ala—Subala; tti—thus; ujju-am—honestly; kahehi—say.
Madhumangala: (Angry) Vrinda, even now in our presence you repeat "Radha" "Radha". This is actually Subala. Speak the truth.
Text 27 (i)
krishnah: sakhe malam evam bravih. prakamam radhabhidhanam dhinoti mam. tad anenaham apy amantrayisye. (iti sannidhaya) sakhi radhe parisvajasva mam. kshanam aham tad eva priyabhimarsa-saukhyam anubhavami.
sakhe—O friend; ma—don't; alam—so much; evam—in this way; bravih—talk; prakamam—greatly; radha—of Radha; abhidhanam—the name; dhinoti—pleases; mam—Me; tat—therefore; anena—by this; aham—I; api—also; amantrayisye—I shall say; iti—thus; sannidhaya—coming close; sakhi—O friend; radhe—Radha; parisvajasva—embrace; mam—Me; kshanam—for a moment; aham—I; tat—that; eva—certainly; priya—of the beloved; abhimarsa—of the touch; saukhyam—the happiness; anubhavami—shall experience.
Krishna: Friend, don't talk in this way. The sound of the name Radha brings Me great pleasure. I also like to speak the name Radha. (Coming close) Friend Radha, embrace Me. For a moment let Me experience the bliss of touching My beloved.
Text 27 (j)
lalita: (radham prathatah kritva) na-ara tattha gadu-a su-alam jevva alingehi. alam imina dambha-mudda—a-u-ena.
radham—Radha; prathatah—from the back; kritva—doing; na-ara—O lover; tattha—there; gadu-a—going; su-alam—Subala; jevva—certainly; alingehi—embrace; alam—what is the use?; imina—of this; dambha-mudda-pa-u-ena—cheating.
Lalita: (Emerging from behind Radha) O lover, go there and embrace Your Subala. What is the use of trying to cheat You?
Text 27 (k)
madhumangalah: (sa-rosam) vunde tumam pa-idi-ebi nunam lalida samvutta jam pajjussu-am pi-a-assam varesi.
sa—with; rosam—anger; vunde—O Vrinda; tumam—you; pa-idi-ebi—by nature; nunam—is it not so?; lalida—arrogant and independent; samvutta—are; jam—which; pajjussiu-am—amorous; pi-a—dear; va-assam—friend; varesi—you check.
Madhumangala: (Angry) Vrinda, You are naturally arrogant and independent. That is why you try to thwart my amorous friend.
Text 27 (l)
vrinda: sakhi radhe tvad-bhuja-vallari-sparsa-kamo 'yam purastad punnagah. tad enam dohada-danenotphullaya.
pravishya—entering; sakhi—O friend; radha—Radha; tvat—of You; bhuja—of the arms; vallari—of the creepers; sparsa—the touch; kamah—desiring; ayam—He; purastat—in the presence; punnagah—the punnaga tree; tat—therefore; enam—it; dohada—of desiring; danena—by granting; utphullaya—make blossom.
Vrinda: Friend Radha, this punnaga tree yearns to touch the creepers of Your arms. Fulfill its desire and make it blossom with happiness.
Text 27 (m)
madhumangalah: (sa-vismayam) va-assa dittham vunda-e indajalam. (iti sa-kautukam avekshya) indajalini vunde ghana-idi bi dhuma-leha vi-addha-sarangam akatthidum narihadi.
sa—with; vismayam—astonishment; va-assa—O friend; dittham—seen; vunda-e—of Vrinda; indajalam—this magic powers; iti—thus; sa—with; kautukam—wonder; avekshya—looking; indajalini—O magician; vunde—Vrinda; ghana-idi—in the form of a cloud; bi—even; dhuma-lekha—smoke; vi-addha—of intellegent men; sarangam—the best; akatthidum—to bewilder; na—not; arhadi—deserves.
Madhumangala: (Astonished) Friend, this is the magic power of Vrinda. (Gazing with wonder) O magician Vrinda, even a great cloud of smoke cannot confuse the supremely intelligent Krishna.
Text 27 (n)
vrinda: arya tadid-dama-kanthiyam kadambini pratiyatam.
arya—O noble sir; tadit—of lightning; dama—with a garland; kanthi—around the neck; iyam—this; kadambini—group of clouds; pratiyatam—is believed.
Vrinda: Noble sir, I think this is a dark cloud garlanded with lightning flashes.
Note: Krishna is the cloud and Radha the lightning.
Text 27 (o)
krishnah: (nibhalya. sa-vismayam) katham satyam evanaya ranganamalikaya dustyaja-kasthiyam priya me varsabhanavi.
nibhalya—looking; sa—with; vismayam—wonder; katham—is it?; satyam—truth; eva—certainly; anaya—by her; rangana-malikaya—a garland of rangana flowers; dustyaja—difficult of leave; kanthi—necklace; iyam—She; priya—the beloved; me—My; varsabhanavi—Radha, the daughter of Maharaja Vrsabhanu.
Krishna: (Gazing with wonder) Is it true that this is My beloved Radharani, who is like a garland of rangana flowers I wear around My neck, and whom I am very reluctant to abandon.
Text 27 (p)
madhumangalah: a-i de-i vunde pasida. ma kkhu buddhim mohehi. jam raha caicca-rukkha-mule patthida.
a-i—O; de-i—noble; vunde—Vrinda; pasida—please be kind; ma—don't; kkhu—indeed; buddhim—intelligence; mohehi—bewilder; jam—because; raha—Radha; caicca-rukkha—of the caitya tree; mule—at the root; patthida—has gone.
Madhumangala: O noble Vrinda, be merciful to me. Please don't bewilder me in this way. The real Radha is under the caitya tree.
Text 27 (q)
krishnah: (radham alokya)
tavanukarat subalam didrksuna
maya tvam apta puratah sudurlabha
sadrishyatah kacam ivabhilasyata
premagra-bhumir vanija harinmanih
radham—Radha; alokya—seeing; tava—of You; anukarat—from imitation; didrksuna—desiring to see; maya—by Me; tvam—You; pata—attained; puratah—in the presence; sudarlabha—difficult to attain; sadrishyatah—from similarity; kacam—glass; iva—like; abhilasyata—desiring; prema—of love; agra-bhumih—the place; vanija—by a merchant; harinmanih—a sapphire.
Krishna: (Gazing at Radha) I wished to see Subala disguised as You, but now I see You, who are very difficult to attain, standing before Me. I am like a merchant who goes in search of broken pieces of glass, but finds instead rare sapphire that is the abode of transcendental love.
Text 28 (a)
radhika: cittha. vinnado si.
cittha—stop!; vinnado—known; si—You are.
Radhika: Stop! I know You.
Text 28 (b)
lalita: jala-i sahi maha raha manda jam ho-i nilini-ra-a kanha tumam nandasi jam dhanno halidda-ra-o si
jala-i—burns; sahi—friend; maha—my; raha—Radha; manda—unfortunate; jam—because; ho-i—is; nilini—blue, or steady; ra-a—color, or love; kanha—Krishna; tumam—You; nandasi—enjoy; jam—because; dhanno—fortunate; halidda—yellow, or unsteady; ra-o—color, or love; si—are.
Lalita: Because She wears the blue emblem of constant love for You, my unfortunate friend Radha burns with pain. O Krishna, You are not suffering. Because You wear the yellow emblem of fickleness and indifference You remain always happy.
rohiny-adhara-sobhaya viharase jyesthasi vama-bhruvam
vanya rajasi citraya parijanesv ardram dhiyam yacchasi
radhe tvam sravanottareti paritas tarodayollasini
naslesarpana-dikshite mayi katham dakshinyam athsithasi
rohini—red; adhara—of the lips; sobhaya—with the beauty; viharase—You shine; jyestha—the best; asi—You are; vama-bhruvam—of the beautiful-eyebrowed gopis; vanya—with words; rajasi—You shine; citraya—wonderful; parijanesu—to Your friends; ardram dhiyam—happiness; yacchasi—You give; radhe—O Radha; tvam—You; sravana—ears; uttara—above; iti—thus; paritah—everywhere; tara-udaya—with a necklace of pearls; ullasini—decorated; na—not; alsesa—of embraces; arpana—to giving; dikshite—vowed; mayi—to Me; katham—why?; dakshinyam—friendliness; atistham—You accept.
Krishna: O Radha, Your red lips are very beautiful. You are the best of all the beautiful-eyebrowed gopis. Your words are wonderfully eloquent. You bring great happiness; to the hearts of Your friends. The sound of Your name is always in everyone's ears. You are beautifully decorated with a necklace of pearls. O Radha, I yearn to embrace You. Why are You not friendly to Me?
Note: In this verse Lord Krishna used words that, aside from their usual meaning. are also names of stars. Rohini, Jyestha, Citra, Sravana, Tara, and Aslesa are names of constellations.
mudha manonnahad glapayasi kim angani kathine
rusam dhatse kim va priya-parijanabhyarthana-vidhau
prakamam te kunjalaya-grhapatis tamyati purah
krpa-laksmivantam catulaya drg-antam kshanam iha
mudha—uselessly; mana—of jealous anger; unnahat—from the increase; glapayasi—You torture; kim—why?; angani—bodily limbs; kathine—O harsh girl; rusam—anger; dhatse—You place; kim—why?; va—or; priya—dear; parijana—of the friend; abhyarthana-vidhau—in the prayers; prakamam—greatly; te—of You; kunja-alaya—in the forest grove; grhapatih—lover; tamyati—pines with love for You; purah—in the presence; krpa—of mercy; laksmi—the opulence; vantam—possessing; catulaya—please move; drk—of the eye; antam—the corner; kshanam—for a moment; iha—here.
Vrinda: O hard-hearted girl, why do You torture Your own body with this violent jealous anger? Why are You angry to hear the prayers of Your very dear friend? Your lover stands before You in this forest-grove. He is overwhelmed with love for You. For a moment give Him a merciful glance from the corner of Your eye.
nisthura bhava mrdvi va
pranas tvam asi radhike
asti nanya cakorasya
candra-lekham vina gatih
nisthura—harsh; bhava—You may be; mrdvi—gentle; va—ro; pranah—life breath; tvam—You; asi—are; radhike—O Radhika; asti—there is; na—not; anya—another; cakorasya—of the cakora bird; candra-lekham—the moonlight; vina—without; gatih—goal.
Krishna: You may be cruel, or You may be kind. O Radhika, whatever You do, You are always My life and soul. Just as the cakora bird depends only on the moonlight and does not take shelter of anything else, in the same way I take shelter only of You.
Text 32 (a)
radha: saccam ma-inam bi tumam mohano si. (iti sa-sabdam kranadati).
saccam—in truth; ma-inam—of magician; bi—even; tumam—You; mohano—the bewilderer; si—You are; sa—with; sabdam—a sound; krandati—She cries.
Radha: In truth You are able to bewilder even the greatest of magicians. (She cries out loud).
Text 32 (b)
dhara baspamayi na yati viratim lokasya nirmitsatah
premasminn iti nanda-nandana-ratam lobhan mano ma krithah
ittham bhuri nivaritapi tarale mad-vaci saci-krita-
bhru-dvandva na hi gauravam tvam akaroh kim nadya rodisyasi
tatra—in this connection; laghu—the laghu-sakhi; prakhara—harsh; yatha—just as; vidagdha-madhave—in Vidagdha-madhava; dhara—a stream; baspa—of tears; mayi—consisting; na—does not; yati—attain; viratim—cessation; lokasya—of the world; nirmitsatah—desiring to created; prema—love; asmin—in this; iti—thus; nanda-nandana—to Lord Krishna, the son of Maharaja Nanda; ratam—devoted; lobhat—out of greed; manah—mind; ma—do not; krithah—do; ittham—in this way; bhuri—greatly; nivarita—restrained; api—although; tarale—O fickle girl; mat—my; vaci—in the words; saci-crooked; krita—done; bhru—of eyebrows; dvandva—with a pair; na—not; hi—indeed; gauravam—serious; tvam—you; akaroh—do; kim—whether; na—not; adya—now; rodisyasi—You will cry.
Lalita: (In Sanskrit)
"Many times You warned me, saying: 'Do not allow your heart to fall in love with Nanda's son Krishna, for those who love Him shed a stream of tears that never stops. 'My dear fickle girl, all of a sudden you are knitting Your eyebrows. You seem to give no importance to my words. I ask You—- Will You not now cry forever?"
Note—- Lalita say that Radharani has fallne in love with Krishna, and therefore (as She Herself has said), She is now eligible to cry forever.
Text 33 (a)
(krishnah kararavindena radhikasru-bindun apasarayati).
krishnah—Krishna; kara—hand; aravindena—with the lotus flower; radhika—of Radhika; asru—tear; bindum—drops; apasarayati—removes.
(With His lotus hand, Krishna wipes away Radhika's tears).
Text 33 (b)
radhika: muddha-jane bi vankam vavaharanto kisa na lajjasi.
muddha—bewildered; jane—to a person; bi—even; vankam—crooked actions; vavaharanto—performing; kisa—why?; na—not; lajjasi—You are ashamed.
Radhika: Why is it that You are not ashamed to act in this crooked way to an innocent, helpless, bewildered young girl?
Text 33 (c)
smara-krida-lubdhah pasupa ramanisu sphutam aham
tathapy aksnor vartis tvam asi mama divyanjanamayi
tapadyah kim bhrngam prthulam rtu-laksmir na bhajate
rasollasad enam tad api hi madhu-shrir madayti
smara—amorous; krida—for pastimes; lubdhah—greedy; pasupa-ramanisu—among the gopis; sphutam—clearly; aham—I am; tatha api—nevertheless; aksnoh—of the eyes; vartih—splendid; anjana-mayi—ointment; tapa—summer; adyah—beginning with; kim—is it?; bhrngam—the bumble-bee; prthulam—greatly; rtu—of the season; laksmih—the beauty; na—not; bhajate—is; rasa-ullasat—from the abundance of nectar; enam—this; tat api—that; hi—indeed; madhu—of spring; shrih—the beauty; madayati—delights.
Krishna: I do yearn to enjoy conjugal pastimes with the other gopis. Still, You are the ointment that decorates My eyes. The summer and other seasons may display their beauties to the bumble-bee. Still it is the springtime that it intoxicates him with bliss.
Text 34 (a)
vrinda: sakhi yathartham vakti-vanamali.
sakhi—O friend; yatha-artha—appropriate; vakti—speaking; vana-mali—Krishna, who wears a garland of forest flowers.
Vrinda: Friend, Krishna speaks the truth.
Text 34 (b)
krishnah: priye tvaya sahacarya vana-viharam angi-kartum icchami.
priye—O beloved; tvaya—with You; sahacarya—as My companion; vana—in the forest; viharam—pastimes; angi-kartum—to accept; icchami—I desire.
Krishna: Beloved, I wish to enjoy pastimes in the forest with You as My companion.
Text 34 (c)
vrinda: tenaham sakhi vrindam apadhapayami. (iti paritah pasyanti).
smitam vitasu madhavi prathaya malli hasodgamam
muda vikasa patale purata-yuthi nidram tyaja
prasida sata-patrike bhaja lavanga-valli shriyam
dadhara saha radhaya harir ayam vihara-sprham
tena—by this; aham—I; sakhi—O friend; vrindam—the host; apadhapayami—shall arrange; iti—thus; paritah—in all directions; pasyanti—looking; smitam—a smile; vitanu—please exhibit; madhavi—O madhavi creeper; prathaya—please manifest; malli—O jasmine creeper; hasa-udgamam—a laugh; muda—with happiness; vikasa—please blossom; patale—O patala flowers; purata-yuthi—O golden yuthi flower; nidram—sleep; tyaja—please abandon; prasida—be kind; sata-patrike—a hundred petaled lotus; bhaja—manifest; lavanga-valli—O lavanga creeper; shriyam—beauty; dadhara—manifested; saha—with; radhaya—Radha; harih— Krishna; ayam—He; vihara—of pastimes; sprham—the desire.
Vrinda: I shall Friend, I shall make the arrangements. (Looking in all directions) Madhavi creeper, I order you to smile. Jasmine creeper, you please show some laughter. Patala creeper, you blossom wih happiness. Golden yuthi creeper, give up your sleeping. Satapatrika creeper, please be kin to us. Lavanga creeper, please show us your beauty. Krishna now wishes to enjoy pastimes with Radha in the forest.
Text 35 (a)
madhumangalah: hi hi. kaham kantara-jakkhinni-e va-a-matta-ena upphulli-ki-am valli-mandalam.
hi—ah!; hi—ah!; kaham—how is it?; kantara—of the forest; jakkhinni-e—by the goddess; va-a—by words; matta-ena—only; upphilli-kidam—blossomed; valli—of creepers; mandalam—the host.
Madhumangala: Ah! Ah! Simply by speaking some words this demigoddess of the forest has made all the creepers blossom.
Text 35 (b)
krishnah: sakhe cittam amodayanti puspamodavatyo virudhah.
sakhe—O friend; cittam—the heart; amodayanti—delight; puspa—of flowers; amodavatyah—with the fragrance; virudhih—the creepers.
Krishna: O friend, these fragrant flowering creepers delight My heart.
Text 35 (c)
madhumangalah: va-assa tumhanam savva-o cittam amodenti lada. mama una ekka hema-juhi jjeva ja gokulesari-e sakhi angabba-dhi-am dhore-i.
va-assa—O friend; tumhanam—of You; savva-o—all; cittam—the heart; amodenti—pleases; lada—the creepers; mama—of me; una—again; ekka—one; hema—golden; juhi-yuthi—flowers; jjeva—certainly; ja—which; gokulesari-e—by the queen of Gokula; sakki—fashioned; angabba-dhi-am—at the time of churning butter; dhore-i—caused to wear.
Madhumangala: Friend, all the flowering creepers please Your heart. For me the only nice flowers are golden yuthi flowers that Gokula's queen Yasoda wore while churning butter.
Text 35 (d)
lalita: (smitva) ajja tado kkhu pa-adida de rasannada.
smitva—smiling; ajja—O noble sir; tado—therefore; kkhu—indeed; pa-adida—is manifested; de—of you; rasannada—expertness at enjoying transcendental mellows.
Lalita: (Smiling) O noble sir, you are expert at relishing transcendental mellows.
Text 35 (e)
madhumangalah: (sersyam) va-assa pekkha. ima-o ratta abi vanka-kimsu-a-la-i-a-o go-i-a vi-a mam na suhavedi.
sa—with; irsyam—anger; va-assa—friend; pekkha—look!; ima-o—these; ratta—red; abi—also; vanka—crooked; kimsu-a—kimsuka; la-i-a-o—creepers; go-i-a—the gopis; vi-a—like; mam—me; na—do not; suhavedi—please.
Madhumangala: (Angry) Friend, look. These red kimsuka flowers do not please me at all. They are like the gopis, who also do not please me in the slightest way.
Text 35 (f)
lalita: vunde ede valla-a vi-a- pekkhi-antu java tthava-a- ja kkhu lo-ana-lohanijja bi namodam vittharenti.
vunde—O Vrinda; ede—these; valla-a—gopas; vi-a—indeed; pekkhi-antu—should be seen; java—of java flowers; tthava-a—clusters; ja—which; kkhu—indeed; loa-an—by the eyes; lohanijja—to be desired; bi—indeed; na—not; amodam—a sweet fragrance; vittharenti—spreads.
Lalita: Vrinda, look at these gopas! They are just like java flowers that look nice, but have no scent.
Text 35 (g)
madhumangalah: (sa-rosam) janamha tumhanam go-i- anam kamma ja-o rasa-kumbham bi didham nimmanthi-a sineham kaddhanti.
sa—with; rosam—anger; janamha—I know; tumhanam—of you; go-i-anam—gopis; kamma—the activity; ja-o—which; rasa—of nectar; kumbham—a pot; bi—indeed; didham—firmly; nimmanthi-a—churning; sineham—butter; kaddhati—extracting.
Madhumangala: (Angry) I know what you gopis do! You vigorously churn the cream-pot and take all the butter from it.
Note: If the word "sineham" is interpreted to mean love instead of cream, and if the word rasa means nectar instead of milk, then this verse may be interpreted to mean:
"I know what you gopis do! Even though you vigorously churn the nectar-pot of transcendental pastimes, still you have no love for Lord Krishna."
Text 35 (h)
vrinda: (smitva) sakhi lalite
sphutam vahanto manah silakalpam
tebhyo vah kshemam ullasatu
smitva—smiling; sakhi—O friend; lalite—Lalita; ye—those who; danda—sticks; pasa—and ropes; bhajah—possessing; sphutam—clearly; vahantah—carrying; manah—hearts; sila—stone; akalpam—like; kantaram—the dense, dark forest; asrayante—take shelter; tebhyah—to them; vah—of you; kshemam—kindness; ullasatu—should be manifested.
Vrinda: (Smiling) Friend Lalita, these boys have hearts as hard as stone. Armed with sticks and ropes they lurk in the dense dark forest. You should be more polite to them.
Note: The boys carry the sticks and ropes to help them protect and take care of the surabhi cows in the forest. If the words manah silakalpam is joined into the compound word manah-sila-akalpam (decorated with the manah-sila mineral pigment), and if the word kantaram is interpreted to mean "the forest path traversed by the cows", the verse may be interpreted to mean the following:
"Friend Lalita, these boys are nicely decorated with the colorful mineral pigment manah-sila. Carrying their sticks and ropes they follow the surabhi cows on the forest-path to the pasture. You should be more polite to them".
Text 35 (i)
krishnah: (smitva) vrinde jnatam jnatam. buddhim murchayata kurcika lobhena gopikancala-grahini tvam kritasi.
smitva—smiling; vrinde—O Vrinda; jnatam—understood; jnatam—understood; buddhim—intelligence; murchayata—bewildering; kurcika—of kurcika o yogurt; lobhena—with the desire; gopika—of the gopis; ancala-grahini—taking the side; tvam—you; krita asi—are.
Krishna: (Smiling) Vrinda, I know. I know. You wish to drink kurcika yogurt. This desire bewilders your intelligence and makes you take the side of these of gopis.
Text 35 (j)
gopi-tatir madamayi kila picchila ca
dakshinyatas tanubhrtam anuranjano 'yam
vasanta-vayur iva hanta murantakari
nepathye—from behind the scenes; kasturika—musk; duravacchada-sangama—difficult to attain; iyam—this; gopi—of gopis; tatih—host; madamayi—intoxicating; kila—indeed; picchila—slippery; ca—also; dakshinyatah—from the south (or gently); tanubhrtam—of the living entities; anuranjanah— delighting; ayam—He; vasanta—springtime; vayuh—breeze; iva—like; hanta—indeed; mura-anta-kari—Krishna, the killer of the Mura demon.
A Voice From Behind the Scenes: These gopis are like troublesome, slippery, intoxicating black musk, whereas Lord Krishna is like the gentle springtime southern breeze that pleases all living entities.
Text 35 (k)
krishnah: (prsthato drishtim kshiptva) sahu bho kira-raja sadhu.
prsthatah—from behind; drishtim—glance; kshiptva—casting; sadhu—well spoken; bhoh—O; kira—of parrots; raja—O king; sadhu—well spoken.
Krishna: (Glancing backwards) Well spoken, king of parrots. Well spoken.
Text 35 (l)
madhumangalah: vihanga-punga-a ca-uddaha-vijja-vi-akkhano diha-u hohi.
vihanga—of birds; punga-a—O best; ca-uddaha—fourteen; vijja—arts; vi-akkhano—expert; diha-u—long life; hohi—may you have.
Madhumangala: O best of birds, O learned scholar in the fourteen arts and sciences, long life to you.
Text 37 (c)
lalita: hande candala-kira pa-anda-sasa-ana-tunda-rahuno pahuno hodu de pinda-sasi.
hande—O; candala—outcaste; kira—parrot; pa-anda—ferocious; sasa-ana—of a hawk; tunda—of the beak; rahuno—of the Rahu planet; pahuno—a guest; hadu—may become; de—of you; pinda—of the body; sasi—the moon.
Lalita: O candala parrot, may the moon of your body become the guest of the Rahu planet of the beak of a ferocious hawk.
Note: The Rahu planet sometimes swallows the moon. Lalita here says that the male parrot should become swallowed by a ferocious hawk.
Text 37 (d)
krishnah: sakhe turnam asmai samarpaya pakimani dadimi-bijani.
sakhe—O friend; turnam—at once; asmai—to him; samarpaya—give; pakimani—ripe; dadimi—pomegranate; bijani—seeds.
Krishna: Friend, give this male parrot some ripe pomegranate seeds at once.
Text 37 (e)
madhumangalah: bho vindavana-bihappa-e dadimi-bi-a-hindobi susthu kantam lalida-e danta-pattim de da-issam.
bho—O; vindavana—of Vrindavana; bihappa-e—O Brhaspati; dadimi—pomegranate; bi-a-hinobi—for seeds; susthu—nicely; kantam—beautiful; lalida-e—of Lalita; danta—of teeth; pattim—the row; de—to you; da-issam—I shall give.
Madhumangala: O Brhaspati of Vrindavana forest, for pomegranate seeds I give you Lalita's beautiful teeth.
Note: In demigod society Brhaspati is the leading intellectual.
Text 37 (f)
cancala-sanjhaghana vi-a muhutta-ra-am tanodi de sami vaha-i sinehim rahi ke-alam na-ani-a-puttivva
punah—again; nepathye—from behind the scenes; cancala—O restless one; sanjhaghana—at sunrise; vi-a—as; muhutta—for a moment; ra-am—red; tanodi—does; de—of you; sami—the master; vaha-i—carries; sinhetim—the oil of love; rahi—Radha; ke-alam—only; na-ani-a—of butter; putti—the daughter; ivva—like.
Again A Voice From Behind the Scenes: O fickle male parrot, your master Krishna does not really love Radha. His love is only for a moment, just as the rising sun is red for only a moment. Only Radha loves. Radha's love is constant. Just as butter always retains its nature, in the same way Radha is eternally anointed with the oil of love for Krishna.
Text 38 (a)
lalita: (sanandam) sahi sari-e sohaggavadi dohi. jam paccutarena nijjido tu-e dummaho kiro.
sa—with; anandam—bliss; sahi—O friend; sari-e—female parrot; sohaggavadi—fortunate; dohi—may you become; jam—because; paccutarena—with this reply; nijjido—defeated; tu-e—by you; dummaho—bad-mouthed; kiro—male parrot.
Lalita: (Blissful) O female parrot friend, blessing on you. With this reply you have defeated this foul-mouthed male parrot.
Text 38 (b)
krishnah: (svagatam) dhruvam vrindavyedam adhyapita-kausalam vihangayor dvandvam.
svagatam—aside; dhruvam—certainly; vrindaya—by Vrinda; idam—this; adhyapaita—instructed; kausalam—in expert words; vihangayoh—of birds; dvandvam—the pair.
Krishna: (Aside) It is Vrinda who has taught these two birds to speak so eloquently.
Text 38 (c)
madhumangalah: (sa-krodham) hajje bhajjemi de tikka-jappinam cancu-pudam.
sa—with; krodham—anger; hajje—O wretch; bhajjemi—I shall break; de—your; tikka—sharp; jappinam—speaking words; cancu-pudam—beak.
Madhumangala: (Angry) Wretch! I shall break your beak that speaks such sharp words.
Text 38 (d)
(iti sa-vyajam dandam kshipati).
iti—thus; sa—with; vyajam—malice; dandam—a stick; kshipati—thrown.
(He maliciously thrwos a stick).
Text 38 (e)
radhika: hanta kadham uddinam vavadu-am vihanga-mihunam.
hanta—alas!; kadham—how is it?; uddinam—flown away; vavadu-am—eloquent; vihanga—of birds; mihunam—the pair.
Radhika: Alas! The two eloquent birds have flown away.
Text 38 (f)
krishnah: (radham avekshya)
sevante taru-gehinah sumanasam vrindair madhu-syandibhir
yatrotphulla-lata-vadhubhir abhitah sangatya bhrngatithin
samvita pasubhis tatha khaga-kulaih kheladbhir avyahatam
na syat kasya sukanthi seyam adhikanandaya vrindatavi
radham—at Radha; avekshya—glancing; sevante—serve; taru—of the trees; gehinah—the householder men; sumanasam—of sumanasam—of sumanah flowers; vrindaih—with multitudes; madhu—with honey; syandibhih—dripping; yatra—where; utphulla—blossoming; lata—of creepers; vadhubhih—by the wives; abhitah— embraced; sangatya—meeting; bhrnga—of bumble-bees; atithin—the guests; samvita—surrounded; pasubhih—by animals; tatha—in that way; khaga—of birds; kulaih—by the hosts; kheladbhih—playing; avyahatam—without obstruction; na—not; syat—may be; kasya—of whom?; su-kanthi—O girl with the beautiful neck; sa iyam—this; adhika—for great; anandaya—bliss; vrinda-atavi—forest of Vrindavana.
Krishna: (Glancing at Radha) Embraced by their blossoming creeper wives, the householders trees offer many flowers, trickling with honey, to their bumble-bee guests. Everywhere many birds and forest animals frolic without restraint. O girl with the beautiful neck, who is not delighted by this Vrindavana forest.
harinir vidambayasi netra-khelaya
lalitair lata-pika-kulam kalotibhih
sikhinas ca kuntala-kalapa-vibhramair
iti te purah kim iva me vana-shriya
atha va—or; harinih—the does; vidambayasi—You mock; netra—of the eyes; khelaya—with the pastimes; lalitaih— graceful; lata—on the creepers; pika—of cuckoos; kulam—the multitude; kala—sweet; uktibhih—with words; sikhinah—the peacocks; ca—also; kuntala—of curling locks of hair; kalapa—of the host; vibhrmaiah—with the beauty; iti—thus; te—of You; purah—in the presence; kim—how?; iva—as if; me—to Me; vana—of the forest; shriya—with the beauty.
With the playful glances of Your eyes You mock the beauty of the eyes of the does. With Your graceful limbs You mock the beauty of the creepers. With Your sweet words You mock the cooing of the cuckoos. With Your beautiful hair You mock the peacock. How can this forest appear beautiful as long as You are present before Me?
vrinda: pasya pasya
viratormir iyam su-niraja
muni-gosthiva cakasti bhanuja
pasya—look!; pasya—look!; virata—stopped; urmih—waves; iyam—this; su-niraja—with beautiful lotuses; dhrta—held; suddha—pure; ujjvala—splendid; sattva—natures; santataih— multitude; sphuta—manifested; krishna—dark; rucih—luster; yama—by Yamaraja; adrta—honoured; muni—of sages; gosthi—an assembly; iva—like; cakasti—is manifested; bhanuja—the Yamuna River, daughter of the sun-god.
Vrinda: Look! Look! Its still, pure, splendid dark waters filled with beautiful lotus flowers, the Yamuna River, the daughter of the sun-god and the honoured sister of Yamaraja, appears like an assembly place of great sages.
krishnah: priye pasya pasya
mukham iva nirajayaty adhirakshi
smita—smile; ruci—charming; virajitam—splendid; te—Your; mukham—face; iva—like; nirajayati—offers arati; adhirakshi—restless eyes; niraja—of the lotus; bandhava—friend; duhitur—of the daughter; niraja—lotuses; raji—series; marud—in the wind; bhramita—tossed.
Krishna: Beloved, look! Look! O restless-eyed one, as they move in the breeze, the lotus flowers in the Yamuna seem to be offering arati to Your beautiful smiling face.
Text 42 (a)
vrinda: (parikramya. nirajany ahrtya ca). pundarikaksha stokotphullam idam grhana lila-pundarikam. tathavatamsocitam kokanada-dvandvam.
parikramya—walking; nirajani—lotuses; ahrtya—picking; ca—also; pundarika—lotus; aksha—eyes; stoka—slightly; utphullam—blossomed; idam—this; tatha—in this way; avatamsa—for earrings; ucitam—suitable; kokanada—of red kokanada lotuses; dvandvam—the pair.
Vrinda: (She walks and picks some lotus flowers) Lotus-eyed Krishna, please take this slightly blossomed white lotus as a toy, and these two red lotuses as earrings.
Text 42 (b)
krishnah: (sa-harsam adaya) vrinde raktotpale radha-karnayor adhanena shriyam labhatam. (iti tatha kritva. sa-kautukam) hanta pundarika-kose cancariko vartate.
sa—with; harsam—happiness; adaya—taking; vrinde—O Vrinda; rakta—red; utpale—lotuses; radha—of Radha; karnayoh—on the ears; adhanena—by the taking; shriyam—beauty; labhatam—may attain; iti—thus; tatha—in that way; kritva—having done; sa—with; kautukam—surprise; hanta—ah!; pundarika—of the white lotus flower; kose—in the whorl; cancarikah—a bumble-bee; vartate—is.
Krishna: (Happily taking them) Vrinda, these two red lotuses will beautify Radha's ears. (He does that. He then expresses surprise). Ah! There is a bumble-bee in the whorl of this white lotus.
Text 42 (c)
madhupah kamalena sardham udyan-
makarandena mukundam asasada
sarasesu vinirmito hi sangah
madhupah—the humble-bee; kamalena—the lotus; sardham—with; udyat—rising; makarandena—with honey; mukundam—Krishna; asasada—approached; sarasesu—among the lotus flowers; vinirmitah—done; hi—indeed; sangah—contact; parama—supreme; ananda—of bliss; bhara—abundance; unnatim—great; tanoti—does.
Vrinda: This humble bee was very happy to stay among the lotus flowers. When this honey-filled lotus was given, this bee was also able to approach Lord Mukunda (Krishna).
krishnah: priye pasya pasya
asmin madiya-kara-sangini pundarika-
kose kshanam kila vilambya silimukho 'yam
karnavalambya tava kokanadam prapede
kam va balan na hi haraty anuraga-laksmih
priye—O beloved; pasya—look; pasya—look!; asmin—in this; madiya—My; kara—of the hand; sangini—in contact; pundarika—of the white lotus flower; kose—in the whorl; kshanam—for a moment; vilambya—resting; silimukhah—bee; ayam—this; karna—on the ear; avalambi—resting; tava—of You; kokanadam—red lotus; prapede—attained; kam—who?; va—or; balat—by force; na—not; hi—indeed; harati—takes; anuraga—of the redness; laksmih—the beauty.
Krnsa: Beloved, look! Look! The bumble-bee in the whorl of the white lotus-flower in My hand has now landed on the red lotus flower on Your ear. Who would not be attracted to the red beauty of that flower?
Text 44 (a)
(radhika sambhramam natayanti bhuja-latam kshipati).
radhika—Radhika; sambhramam—agitation; natayanti—representing dramatically; bhuja—of Her arms; latam—the creeper; kshipati—tosses.
(Radhika becomes agitated and begins to move the creepers of Her arms).
Text 44 (b)
krishnah: (sphutam vihasya)
karnottamsita-rakta-pankaja-juso bhrngi-pater jhankriya
bhrantenadya drg-ancalena dadhati bhrngavali-vibhramam
radhe vyakulatam gatapi bhavati modam mamadhyasyati
sphutam—openly; vihasya—laughing; karna-uttamsita—earring; rakta—red; pankaja—to the lotus flower; jusah— devoted; bhrngi—of the bumble bee; pateh—of the leader; jhankriya—buzzing; bhrantena—restlessly moving; adya—now; drk—of the eyes; ancalena—by the corners; dadhati—places; bhrnga—of bees; avali—of a host; vibhramam—the illusion; trasa—with fear; andolita—swinging about; doh—of arms; lata—of the creepers; anta—at the ends; vicalat—moving; cuda—bracelet; jhanat-karini—jingling; api—although; bhavati—You; modam—delight; mama—of Me; adhyasyati—establish.
Krishna: (Openly laughing)
"Attracts by Your red lotus flower earrings, the best of the bumble-vee hovers aroung You, followed by Your restless sidelong glances like a swarm of bumble-bees. Jingling Your bracelets, You wave Your creeper like arms to chase him away. O Radharani, (I must say that) Your fear of this bee brings Me great delight".
Text 45 (a)
radhika: (sa-trasam celancalam udancayanti) katham ajjabi na caladi dhittho.
sa—with; trasam—fear; cela—of the garment; ancalam—the edge; udancayanti—raises; katham—why?; ajj—now; bi—even; na—does not; caladi—go; dhittho—the arrogant one.
Radhika: (With fear She moves the edge of Her sari) Why will this insolent fellow not go away?
Text 45 (b)
madhurakshi mudhatha sambhramena
kshipa celancalam anjasa na bhuyah
pibatu sravanotpalodgatam te
madhupo 'yam madhu-mangalam krsangi
madhura—sweet; akshi—whose eyes; mudha—in vain; atha—then; sambhramena—with agitation; kshipa—toss; cela—of the garment; ancalam—the edge; anjasa—quickly; na—not; bhuyah—again; pibatu—may drink; sravana—on the ear; utpala—on the lotus flower; udgatam—manifested; te—of You; madhupah—bee; ayam—this; madhu—of honey; mangalam—the auspiciousness; krsa—slender; angi—whose limbs.
Krishna: O sweet girl, don't uselessly wave Your sari. O slender girl, let the bumble-bee drink the pleasent honey of the lotus flowers on Your ear.
Note: The word "madhumangala" in the last line is, of course the name of Lord Krishna's friend. Interpreted in that way if the word is interpreted in that way the verse becomes: "O sweet-eyed girl, don't uselessly wave Your sari. O slender girl, let the bumble-bee sting Madhumangala when he approaches the lotus flower in Your ear."
Text 46 (a)
madhumangalah: bho va-assa kisa bamhanam mam mahubena viba-esi. (iti dandena bhramaram tadayati).
bho—O; va-assa—friend; kisa—why?; bamhanam—a brahmana; mam—me; mahubena—by a bumble-bee; viba-esi—You cause to be drunk; iti—thus; dandena—with a stick; bhramaram—the bee; tadayati—hits.
Madhumangala: O friend, why do You make this bee drink me, a brahmana? (He strikes the bee with his stick).
Text 46 (b)
radhika: (sa-slagham) ajja pi-ankaro mamasi samvuttah.
sa—with; slagham—praise; ajja—O noble sir; pi-ankaro—kind; mama—to Me; asi-samvuttah—you are.
Radhika: (Praising) O noble sir, you are very kind to Me.
Text 46 (c)
madhumangalah: kaham mahusu-ano takkala jevva tirohido jam kudo bi na lakkhi-adi.
kaham—how is it?; mahusu-ano—the bee; takkala—at this time; jevva—indeed; tirohido—has disappeared; jam—which; kudo bi—anywhere; na—not; lakkhi-adi—is seen.
Madhumangala: How did that bee disappear? I don't see him anywhere?
Note: If the word "mahusu-ano" is interpreted to mean Lord Krishna, the killer of the Madhu demon, the meaning of this statement becomes: "How did Krishna disappear? I don't see Him anywhere".
Text 46 (d)
radhika: (sa-vyamoham) haddhi haddhi. kahim gado mahumahano. (iti sanskritena)
samajani davad vitrastanam kim arta-ravo giram
mayi kim abhavad vaigunyam va nirakusam ikshitam
vyaraci nibhrtam, kim va hutih kayacid abhistaya
yad iha sahasa mam atyakshid vane vanajekshanah
(krishnah samjnaya sarvan nivarya smitam karoti).
sa—with; vyamoham—bewilderment; haddhi—alas!; haddhi—alas!; kahim—where?; gado—has gone; mahumahano—Krishna, the killer of the Madhu demon; iti—thus; sanskritena—in Sanskrit; yatha—just as; va—or; vidagdha-madhave—in Vidagdha-madhava; samajani—manifested; davat—from the forest-fire; vitrastanam—frightened; kim—why?; arta—of pain; ravah—calls; giram—of words; mayi—in Me; kim—whether?; abhavat—was; vaigunyam—a fault; va—or; nirankusam—free; ikshitam—is observed; vyaraci—created; nibhrtam—unseen; kim—whether?; va—or; hutih—calling; kayacit—someone; abhistaya—desired; yat—because; iha—here; sahasa—at once; mam—Me; atyakshit—abandoned; vane—in the forest; vanaja-ikshanah—lotus-eyed Krishna; krishnah—Krishna; samjnaya—with a signal; sarvan—everyone; nivarya—wards off; smitam—a smile; karoti—does.
Radhika: (Bewildered) Alas! Alas! Where has Krishna gone? (In Sanskrit)
"Where is Lord Krishna, who responded to the pained cries of the gopas frightened of the forest-fire? Have I offended or avoided Him? Is it because some desired gopi called Him to a secluded place that lotus-eyed Krishna has so quickly abandoned Me in this forest?"
(With a gesture Krishna wards off everyone. He smiles)
radhika: hanta (sanskritena)
vasantibhir ayam na me kaca-bharah kamsarinottamsitas
tasyora-sthala-cumbi-campaka-mayair nagumphi malyam maya
mallibhis ca nirargalam parihasan nayam balat taditah
prarambhe 'dya vanotsavasya viraha-cchadmad ayah prodagat
hanta—indeed; sanskritena—in Sanskrit; vasantibhih—with vasanti flowers; ayam—this; na—not; me—My; kaca-bhara—hair; kamsa-arina—by Krishna, the enemy of Kamsa; uttamsitah—crowned; tasya—of Him; ura-sthala—the chest; cumbi-kissed; campaka-mayair—with campaka flowers; na—not; agumphi—strung; malyam—a garland; maya—by Me; mallibih—with malli flowers; ca—also; nirargalam—without restraint; parihasan—joking; balat—forcibly; taditah—struck; prarambhe—in the beginning; adya—now; vana-utsavasya—of the a forest fire; vraha viraha—of separation; chadmat—on the pretext; ayah prodagat—is manifested.
Radhika: Ah! (In Sanskrit) Now Krishna will not decorate My hair with vasanti flowers. Now the garland of campaka flowers I have strung will not kiss His chest. Now I will not be able to jokingly strike Him with a cluster of malli flowers. Appearing in the disguise of separation from Krishna, a grear forest-fire is now burning around Me.
Text 48 (a)
vrinde: (apavarya) kamam andhakarini prema-bandha-kandali ya khalu vispastam api nanusandhapayati.
apavarya—aside; kamam—greatly; andhakarini—blinded; prema—of love; bandha—of the bondage; kandali—the abundance; ya—which; khalu—indeed; vispastam—clearly; api—even; na—not; anusandhapayati—allows to see.
Vrinda: (Aside) The bonds of love have blinded Her and now She can no longer see.
Text 48 (b)
radhika: sahi vunde rakkhehi mam. (iti trasam natayanti).
sappa sappa-i bhinga-panti-misado kali rasalankure
rattaso-a-sire vireha-i tadha puppha-cchalado sihi
singe kesu-a-sahino a kali-a-dambhena sambhedini
mam bhettum kusuma-uhassa vala-i kkuraddha-canda-ali
(iti vaivasyam natayati).
sahi—O friend; vunde—Vrinda; rakkhehi—please protect; mam—Me; iti—thus; trasam—fear; natayanti—representing dramatically; sappa—a snake; sappa-i—slithers; bhinga—of bees; panti—of a line; misado—on the pretext; kali—black; rasala—of a mango tree; ankure—on the blossoming branch; ratta—red; aso-a—of the asoka tree; sire—on the top; vireha-i—is manifested; tadha—in that way; puppha—of flowers; chalado—on the pretext; sihi—fire; singe—on the top; kesu-a—of the kimsuka; sahino—tree; a—and; kali-a—of new buds; dambhena—on the pretext; sambhedini—the destroyer; mam—Me; bhettum—to cut into pieces; kusuma-uhassa—of cupid, who shoots arrows of flowers; vala-i—is; kkura—cruel; addha-canda-ali—crescent-moon shaped arrows; iti—thus; vaivasyam—being overwhelmed; natayati—represents dramatically.
Radhika: Friend Vrinda, protect Me! (Frightened) Disguised as an swarm of bees, a black serpent slithers on the blossoming branch of that mango tree. Disguised as red flowers, flames shoot from the branches of that asoka tree. Disguised as new buds on that kimsuka tree, the cruel half-moon arrows of the archer cupid are aimed at Me to cut Me to pieces. (She becomes overwhelmed).
Note: The word "candravali" in this verse is, of course, also the name of the gopi who is Radha's chief rival. "Candravali" also means "a host (avali) of moons (candra)."
krishnah: (sambhramad abhyupetya panim grhnann uccaih) sukumari kim akande katarasi. yatah
candravalir iha bibheti purnapi
pranayad ye tava kartum
kim ardha-candravali kshamate
sambhramat—quickly; abhyupetya—approaching; panim—the hand; grhnan—taking; uccaih—in a loud voice; sukumari—O beautiful, delicate girl; kim—why?; akande—without a reason; katara—distressed; asi—You are; yatah—because; tvat—of You; mukha—of the face; laksmi—by the beauty; glapita—wilted; candravalih—Candravali; iha—here; bibheti—fears; purna—full; api—even though; pranaya—to do; kim—what?; ardha—half; candravalih—of Candravali; kshamate—is able.
Krishna: (Quickly approaches Her, takes Her hand, and loudly proclaims) O beautiful, delicate girl, why are You distressed for no reason? Even a whole Candravali wilts with fear at the sight of Your beautiful face. O girl blinded with love, what then can half a Candravali do to You?
Note: In His reply Krishna, of course interprets the word "candravali" in a way different from Radha's original intention. If the word "candravali" is interpreted to mean "a host of moons", Krishna's reply would then read:
"O beautiful, delicate girl, why are You distressed for no reason. Even a host of full moons wilts with fear at the sight of Your beautiful face. O girl blinded with love, what then can a host of half moons do to You?"
Text 50 (a)
radhika: (sa-dhairyam lajjam natayanti svagtam) kadham acchi-laggam cce-a haridam mananti khinnamhi.
Radhika: (Regaining composure, She becomes embarrassed and says to Herself) Oh! I thought Krishna was taken away from My eyes. For that reason I was distressed.
Text 50 (b)
krishnah: priye pasya pasya
kusumam upahasantyas tanvi danta-cchadena
phala-vijayi-kucayas tvad-bhayad dadimiyam
mrdula-pavana-dola-dambhatah kampate 'dya
priye—O beloved; pasya—look!; pasya—look!; parinata—ripe; vara—excellent; bija—seeds; spardhi—rivalling; danta—of the teeth; uru—great; bhasah—luster; kusumam—the flower; upahasantyah—laughing; tanvi—O slender girl; danta-chadena—with the lips; phala—the fruits; vijayi—defeating; kucayah—whose breasts; tvat—of You; bhayat—because of fear; dadimi—pomegranate tree; iyam—this; mrdula—gentle; pavana—in the breeze; dola—swaying; dambhatah—on the pretext; kampate—trembles; adya—now.
Krishna: Beloved, look! Look! Its ripe seeds, rivalled by the splendor of Your teeth, its flowers mocked by Your lips, and its fruit defeated by Your breasts, this pomegranate tree, on the pretext of swaying in the gentle breeze, now trembles in fear of You.
Text 51 (a)
vrinda: sakhi nirvarnaya tava karnikocita-korakam karnikaram amum.
sakhi—O friend; nirvarnaya—look!; tava—of You; karnika—for the earrings; ucita—suitable; korakam—bud; karnikaram—karnikara; amum—this.
Vrinda: Friend, look! This karnikara bud would be perfect for Your earring.
Text 51 (b)
radhika: na-a-kanni-ara-kusume bhasalo rasa-loha-niccalo bhedi.
na-a—fresh; kanni-ara—karnikara; kusume—on the flower; bhasalo—bumble-bee; rasa—nectar; loha—greedy; niccalo—motionless; bhedi—is.
Radhika: Greedy after honey, a bumble bee stands motionless on this fresh karnikara flower.
Text 51 (c)
krishnah: kancana-manca-nivisto rasa-rajo 'yam saririva.
kancana—on a golden; manca—throne; nivistah—entered; rasa—of nectar; rajah—the king; ayam—he; sariri—personified; iva—like.
Krishna: He looks like the personified king of the nectar seated on a golden throne.
radhika: pekkha pekkha, (sanskritena)
ruddhe sarena gandha-visarena
rolamba hanta gunjanti
pekkha—look!; pekkha—look!; uddhura—abundant; maranda—by the honey; mattah—maddened; ruddhe—filled; sarena—with excellent; gandha—of a sweet fragrance; visarena—with the expansion; iha—here; sundara—beautiful; malli—of jasmine flowers; gane—in the multitude; rolambah—the bees; hanta—indeed; gunjanti—buzz.
Radhika: Look! Look! (In Sanskrit) Intoxicated by the sweet honey, many bees among the very fragrant and beautiful jasmine flowers.
Text 53 (a)
krishnah: uddhara-maranda-ity-adi pathati.
uddhara-maranda-iti-adi—the verse beginning with the words "uddhara-maranda"; pathati—recites.
(Krishna recites the previous verse).
Text 53 (b)
vrinda: pitati-suksma-sikhara campaka-kalikeyam abhati.
pita—yellow; ati—very; suksma—fine; sikhara—point; campaka—campaka; kalika—bud; iyam—this; abhati—is manifested.
Vrinda: This delicate yellow campaka bud is very beautiful.
Text 53 (c)
krishnah: manavati-hrn-mathini haimi kamasya saktir iva
manavati—of proud girls; hrt—the hearts; mathini—churning; haimi—golden; kamasya—of cupid; saktih—the power; iva—like.
Krishna: This campaka bud is like cupid's golden sakti (Potency) which agitates the hearts of proud girls.
Text 54 (a)
madhumangalah: bho va-assa esa kamassa satti na ho-i. pekkha jadila-khitta sa hari-ala-gori la-udi-a.
bho—O; va-assa—friend; esa—this; kamassa—of cupid; satti—potency; na—not; ho-i—is; pekkha—look; jadila—by Jatila; khitta—dropped; sa—this; hari-ala-gori—yellow; la-udi-a—cane.
Madhumangala: O friend, this is not cupid's sakti. Look! Here is the yellow cane Jatila has left behind.
Text 54 (b)
jatila: are jamha bamhana ettha lagudi ma-e visumarida.
pravishya—entering; are—O; jamha—crooked; bamhana—brahmana; ettha—here; lagudi—cane; ma-e—by me; visumarida—was forgotten.
Jatila: O crooked brahmana, I have forgotten my cane in this place.