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Pastimes at Gauri-tirtha
(tatah pravisati vrinda).
vrinda: (samantad avalokya)
matat-keki-stoma mrdula-yavasasya malina-bhus
tapante 'dya svantam mama ramayati dvadasa-vani
tatah—then; pravisati—enters; vrinda—Vrinda; tatah—then; samantat—in all directions; avalokya—looking; kadamba—of kadamba; ali—the host; jrmbha—yawning; bhara—abundance; parimala—fragrance; udgari—emitting; pavana—breeze; sphutat—blossoming; yuthi—yuthi flowers; yuthi-krta—assembled; madhupa—of bees; gana—songs; pranayini—affectionate; natat—dancing; keki—of peacocks; stoma—the host; mrdula—tender; yavasasya—with grass; malina—darkened; bhuh—the earth; tapa-ante—in autumn; adya—now; sva-anta—heart; mama—my; ramayati—delights; dvadasa-vani—the twelve forests of Vrindavana.
Vrinda: (Looking in all directions) The breeze carries the sweet aroma scent of the bloming kadamba flowers, the jubilantly buzzing bees assemble on the yuthi flowers, the peacocks dance, and the earth is green with grass. Now that it is autumn, these twelve forests of Vrindavana delight my heart.
Text 2 (a)
(nepathye drstim niksipya) katham asau paurnamasi nija-parna-kutiropanta-vatikayam abhimanyuna sankathayanti vartate. tad aham ksanam atraiva tistheyam.
nepathye—behind the scenes; drstim—a glance; niksipya—casting; katham—why?; asau—she; paurnamasi—Paurnamasi; nija—own; parna—of leaves; kutira—the cottage; upanta—nearby; vatikayam—in the garden; abhimanyuna—with Abhimanyu; sankathayanti—talking; vartate—is; tat—therefore; aham—I; ksanam—for a moment; atra—here; eva—certainly; tisthayam—shall stay.
(Glancing behind the scenes) Why is Paurnamasi talking with Abhimanyu in the garden by her cottage of leaves? Let me wait here a moment.
Text 2 (b)
(pravisya tatha-bhuta paurnamasi).
paurnamasi: vatsabhimanyo kim artham pratar evaham upasaditasmi.
pravisya—entering; tatha-bhuta—in that way; paurnamasi—Paurnamasi: vatsa—O child; abhimanyo—Abhimanyu; kim artham—why?; pratah—early in the morning; eva—certainly; aham—I; upasadita—approached; asmi—am.
(Enter Paurnmasi, as described)
Paurnamasi: Abhimanyu, my child, why have you come to me so early in the morning.
Text 2 (c)
abhimanyu: tujjha anam gahidum.
tujjha—of you; anam—the permission; gahidum—to take.
Abhimanyu: To ask your permission.
Text 2 (d)
paurnamasi: kasminn arthe.
kasminn—in what?; arthe—matter.
Paurnamasi: For what?
Text 2 (e)
abhimanyu: varisahanavi-e mahura-patthano.
varisahanavi-e—of Radha, the daughter of Maharaja Vrsabhanu; mahura—to Mathura; patthano—in the journey.
Abhimanyu: To take Radha to Mathura.
Text 2 (f)
paurnamasi: (sa-vyatham) kas tatra hetuh.
sa—with; vyatham—anxiety; kah—what?; tatra—in that; hetuh—is the cause.
Paurnamasi: (Anxious) Why?
Text 2 (g)
abhimanyuh: donham raha-mahavanam capalam jevva.
donham—of the couple; raha-mahavanam—Radha and Krishna; capalam—the amorous pastimes; jevva—certainly.
Abhimanyu: There is a love affair between Radha and Krishna.
Text 2 (h)
paurnamasi: vira kena tavedam varnitam.
vira—O hero; kena—by whom?; tava—of you; idam—this; varnitam—was described.
Paurnamasi: O hero, who told you such a thing?
Text 2 (i)
abhimanyuh: pi-a-va-assena govaddhanena.
pi-a—dear; va-assena—by the friend; govaddhanena—Govardhana.
Abhimanyu: My dear friend Govardhana.
Text 2 (j)
paurnamasi: vatsabhimanyo chaturan-manyo 'pi tvam anarya-buddhir asi. yena bhojendra-vallabhasya kautilya-cakrena vibhramyase.
vatsa—O child; abhimanyo—O Abhimanyu; chaturam—intelligent; manyah—considering yourself; api—although; tvam—you; anarya—not good; buddhih—with intelligence; asi—you are; yena—by which; bhoja—of the Bhoja dynasty; indra—of the king; vallabhasya—the beloved (Kamsa); kautilya—of crookedness; cakrena—by the wheel; vibhramyase—spun around.
Paurnamasi: Child Abhimanyu, although you think that you are very clever, your intelligence is not very good. The whirlpool of Kamsa's crookedness has spun you around in circles.
Text 2 (k)
abhimanyuh: adipasiddha esa pa-utti kena va na kahijja-i.
adi—very; pasiddha—famous; esa—this; pa-utti—activity; kena—why?; va—or; na—not; kahijja-i—is spoken.
Abhimanyu: Their conduct is very well known. Why should I not accuse Them?
Text 2 (l)
paurnamasi: putra nunam karnejapanam upajapena lupta-viveko 'si. tad akarnaya.
putra—O son; nunam—is it not so?; karnejapanam—of gossipers; upajapena—by the gossip; lupta—removed; vivekah—discrimination; asi—you are; tat—therefore; akarnaya—please listen.
Paurnamasi: Son, is it not that your discrimination has been stolen by the tales of these gossipers? Please listen.
Text 2 (m)
Abhimanyu: Please instruct me.
Text 2 (n)
paurnamasi: vatsa yena lavanya-gandha-lava-lubdhena kamsa-sardulena svayam eva radha-mrgi mrgyate. tasya darunasya kamsa-sardulasya hastopari nyayyah katham asyah praksepah.
vatsa—O child; yena—by whom; lavanya—of the beauty; gandha—of the fragrance; lava—for a fractional part; lubdhena—greedy; kamsa—of Kamsa; sardulena—by the tiger; svayam—personally; eva—certainly; radha—of Radha; mrgi—the doe; mrgyate—is sought; tasya—of him; darunasya—the cruel; kamsa—of Kamsa; sardulasya—tiger; hasta-upari—into the hand; vyayyah—to be placed; katham—why?; asyah—of Her; praksepah—placing.
Paurnamasi: Aroused by a whiff? of the sweet fragrance of Her beauty, the tiger Kamsa is hunting the doe Radha. Why should you place Her in the hand of this cruel tiger Kamsa?
Text 2 (o)
abhimanyuh: bha-avadi tattha cinta. so kkhu kusali suhittamo govaddhano jena vijja-mahurihim mahurindo vasi-ki-o.
bha-avadi—O noble lady; tattha—there; na—not; cinta—anxiety; so—he; kkhu—indeed; kusali—favorable; hodu—may be; suhittamo—dear friend; govaddhano—Govardhana; jena—by who; vijja—of knowledge; mahurihim—by the sweetness; mahurindo—the king of Mathura; vasi-ki-o—is controlled.
Abhimanyu: O noble lady, what anxiety need there be in that? With the sweetness of this great learning, my dear friend Govardhana keeps Kamsa under his control.
Text 2 (p)
paurnamasi: (sa-khedam. ksanam anudhyaya). hamho dhanyanam murdhanya govinda-matur matuleyo 'si. katham alpayusam gokula-dvesinam mandala-patitam alambase. tad adya kayapi maryadaya tvam paryapayitum icchami.
sa—with; khedam—unhappiness; ksanam—for a moment; anudhyaya—reflecting; hamho—ah!; dhanyanam—of those who are fortunate; murdhanya—O most important one; govinda—of Krishna; matuh—of the mother; matuleyah—the cousin; asi—you are; katham—why?; alpa—short; ayusam—of those whose lives; gokula—of Gokula; dvesinam—of the enemies; mandala—in the circle; patitam—falling; alambase—You have attained; tat—therefore; adya—now; kaya api—with a certain; maryadaya—restriction; tvam—you; paryapayitum—to the place; icchami—I wish.
Paurnamasi: (Broods for a moment) O most fortunate one, you are the cousin of Krishna's mother. How is it that you have fallen into the circle of the short-lived enemies of Gokula village? Today I wish to place some restrictions on you.
Text 2 (q)
abhimanyuh: anavedu tattha-hodi.
anavedu—may order; tattha-hodi—the noble lady.
Abhimanyu: The noble lady may order me.
Text 2 (r)
paurnamasi: vatsa sa kacin matsara-kalpitapi kim-vadanti yadi tvaya natathyataya pratiyate tatah svayam eva caksusor aparoksi-krtya yathestam cestaniyam.
vatsa—O child; sa—this; kacit—something; matsara—with malice; kalpita—concieved; api—even; kim-vadanti—rumor; yadi—if; tvaya—by you; na—not; atathyataya—as a lie; pratiyate—is believed; tatah—then; svayam—personally; eva—certainly; cuksusor—in the eyes; aparoksi-krtya—seeing; yatha—as; istam—desired; cestaniyam—may be performed.
Paurnamasi: Child, if you actually do not accept that this malicious rumor is a lie, then at least investigate the matter, and when with your own eyes, you see that it is true, then you may do as you wish.
Text 2 (s)
abhimanyuh: (sa-prasrayam) bha-avadi siro-gahidam de nidesa-kusumam.
sa—with; prasrayam—humbleness; bha-avadi—O noble lady; siro—on the head; gahidam—taken; de—of you; nidesa—of the instruction; kusumam—the flower.
Abhimanyu: (With humbleness) O noble lady, I place the flower of your words upon my head.
Text 2 (t)
paurnamasi: (sanandam) somanana goman atra bhuyah.
sa—with; anandam—happiness; soma—moon; anana—face; go-man—the master of many cows; atra—here; bhuyah—may be.
Paurnamasi: (happily) O moon-faced one, may you become the master of many cows.
Text 2 (u)
abhimanyuh: bha-avadi amba mam puno puno bhanadi putta canda-ali-candi-accanena go-addhano jahattha-nama samvutto. ta vahudiya vitattha dikkhavijja-utti.
bha-avadi—O noble lady; amba—mother; mam—to me; puno—again; puno—and again; bhanadi—says; putto—O son; canda-ali—of Candravali; candi—of Durga; accanena—by the worship; go-addhano—Govardhana-gopa (the master of cows); jahattha—appropriate; nama-a—whose name; samvutto—has become; ta—therefore; vahudiya—wife; vitattha—in that; dikkhavijja-utti—should become initiated.
Abhimanyu: O noble lady, my mother tells me again and again my mother tells me: "Son, because Candravali worships goddess Durga, Govardhana-gopa name has become very appropriate for him. For this reason your wife Radha should also become initiated into the worship of Durga.
Note: The word "govardhana" means "master of many cows". Govardhana-gopa has become the master of many cows, because of Candravali's worship, and therefore his name is now very appropriate.
Text 2 (v)
paurnamasi: mangala-mate sarva-mangalaradhane diksitam avilambam eva varsabhanavim viddhi.
mangala—auspicious; mate—whose heart; sarva—all; mangala—auspicious; aradhane—in the worship; diksitam—initiated; avilambam—without delay; eva—certainly; varsabhanavim—Radha, the daughter of Maharaja Vrsabhanu; viddhi—please know.
Paurnamasi: O auspicious-heart, please know that very soon Radha will be initiated into the worship of a deity who is all-auspicious.
Text 2 (w)
abhimanyuh: bha-avadi anukampido mhi. (iti niskrantah).
bha-avadi—O noble lady; anukampido—the object of kindness; mhi—I am; iti—thus; niskrantah—exits.
Abhimanyu: O noble lady, you are very kind to me. (He exits).
Text 2 (x)
vrinda: (parikramya) vande bhagavatim.
parikramya—walking; vande—I offer respects; bhagavatim—to the noble lady.
Vrinda: (Walking) I offer my respects to the noble lady.
Text 2 (y)
paurnamasi: (vilokya subhasirbhir abhivandya ca). vatse kamam krtarthasi. tad avedaya radha-madhavayor nikunja-keli-madhurim.
vilokya—looking; subha—auspicious; asirbhih—with benedictions; abhivandya—greeting; ca—also; vatse—O child; kamam—to your heart's content; krta—attained; artha—object; asi—you are; tat—therefore; avedaya—please describe; radha-madhavayoh—of Radha and Krishna; nikunja—in the forest-groves; keli—of the amorous pastimes; madhurim—the sweetness.
Paurnamasi: (Noticing her, she greets her with words of benedictions) Child, you possess all good fortune. Please tell me of the sweetness of Radha and Krishna's pastimes in the forest-grove.
Text 2 (z)
sarvasvam prathama-rasasya yah prathiyan
kamsarer udayati radhaya vilasah
vaktum ko viramati tam janah samantad
anandas tirayati ced giram na vrittim
sarvasvam—the great treasure; prathama-rasasya—of amorous love; yah—which; prathiyan—expanding; kamsa-areh—of Lord Krishna, the enemy of Kamsa; udayati—manifests; radhaya—with Radha; vilasah—the pastimes; vaktum—to describe; kah—who; viramati—ceases; tam—them; janah—a person; samantat—completely; anandah—bliss; tirayati—stops; cet—if; giram—of words; na—not; vrittim—the action.
Vrinda: The pastimes of Radha and Krishna are the great treasure of transcendental conjugal love. Who would stop describing them as long as transcendental bliss does not stop His voice?
paurnamasi: (sanandam) putri vrnde
harir esha na ced avatarishyan
mathurayam madhurakshi radhika ca
abhavishyad iyam vritha visritir
makarankas tu visheshatas tadatra
sa—with; anandam—bliss; putri—O daughter; vrnde—Vrinda; harih—Lord Krishna; eshah—this; cet—if; avatarisyat—would have descended; mathurayam—Mathura; madhura-akshi—O lovely-eyed (Paurnamasi); radhika—Shrimati Radhika; ca—and; abhavishyat—would have been; iyam—this; vritha—useless; visritih—the whole creation; makara-ankah—the demigod of love, Cupid; tu—then; visheshatah—above all; tada—then; atra—in this.
Paurnamasi: (Blissful) O daughter Vrinda,
"O Paurnamasi, if Lord Hari had not descended in Mathura with Shrimati Radharani, this entire creation—-and specially Cupid, the demigod of love-would have been useless."
Text 4 (a)
tad adya gostha-madhye tavopasattir mam vismaprayati.
tat—therefore; adya—now; gostha—of Vraja; madhye—in the midst; tava—of you; upasattih—the entrance; mam—me; vismarayati—surprises.
For this reason I am surprised that at this time you have come into Vraja village.
Text 4 (b)
vrinda: bhagavati tavarate ko 'pi gariyan arthah. tad atra lalitam apeksamanasmi.
bhagavati—O noble lady; tvarate—hastens; kah api—something; gariyan—significant; arthah—purpose; tat—therefore; atra—here; lalitam—for Lalita; apeksamana—waiting; asmi—I am.
Vrinda: O noble lady, there is something very serious. For this reason I am waiting here for Lalita.
Text 4 (c)
paurnamasi: kidrso 'yam.
kidrsah—like what?; ayam—this.
Paurnamasi: What is it?
Text 4 (d)
vrinda: purve-dyur adistasmi govindena. yatha
madhura-shriyam tatra rantum icchami
purve-dyuh—yesterday; adista—instructed; asmi—I was; govindena—by Krishna; yatha—as; ahara—please bring; gauri-tirtham—to Gauri-tirtha; madhura—of sweetness; shriyam—the beauty; tatra—there; rantum—to enjoy pastimes; icchami—I desire; padma—a lotus; avalambi—holding; karaya—in Her hand; priyaya—with My beloved; padma—of lotuses; avatamsikaya—with garlands.
Vrinda: Yesterday I received an request from Krishna. He said: "Please give very sweet beauty to the place Gauri-tirtha. In that place I wish to enjoy pastimes with My beloved, who will wear garlands of lotus flowers and hold a lotus in Her hand.
paurnamasi: yuktam adistam yad adya saubhagya-purnima. tatha hi
prasunair adbhutaih kanta
yuktam—appropriate; adistam—requested; yat—because; adya—to today; saubhagya—of auspiciousness; purnima—the full-moon day; tatha hi—furthermore; prasunaih—with flowers; adbhutaih—wonderful; kanta—the beloved; kantena—by the lover; sravani-dine—on the full-moon day of the month of sravana; prasadhita—decorated; prasiddhena—celebrated; saubhagyena—by the good fortune; vivardhate—is increased.
Paurnamasi: This is a very appropriate request, for today is the auspicious day known as saubhagya-purnima. A famous verse says: "A woman decorated by her lover with many wonderful flowers on the full-moon day of the month of sravana attains great good fortune".
Text 6 (a)
Text 6 (b)
vrinda: tatas ca tad-vritte sarika-mukhatah sakhi-samsadi sancarite yatharthatas tarkita-radhartha-siddhir api padma lalitam kataksayanti hathad avadit.
tatah—then; ca—also; tat-vritte—in the verse; sarika—of a female parrot; mukhatah—from the mouth; sakhi—of gopi-friends; samsadi—in the assembly; sancarite—recited; yatha-arthatah—appropriately; tarkita—logically considered; radha—of Radha; artha—of the meaning; siddhih—the perfection; api—although; padma—Padma; lalitam—at Lalita; kataksayanti—glancing from the corner of her eyes; hathat—vehemently; avadit—said.
Vrinda: A female parrot recited that verse in the assembly of gopis. Even though she knew that the verse actually referred to Radha, Padma glanced at Lalita from the corner of her eyes, and vehemently said:
Text 6 (c)
utphulla-murteh samam ullasantyas
utphulla—blossomed; murteh—whose form; samam—with; ullasantyah—glittering; candravaleh—of Candravali; candraka—of moonlight; mandalena—with the circle; mlasyanti—will cause to wilt; saubhagya—of good fortune; bhara—of the abundance; prabhabhih—with the splendor; garva—with pride; anda—blinded; gopi—of the gopis; vadana—of the faces; ambujani—the lotus flowers.
Her trasncendental form glittering with happiness as she enjoys transcendental pastimes with Lord Krishna, the full moon of Candravali, shining with the moonlight of her great good fortune, will wilt the ambuja lotus faces of the gopis blind with pride.
Note: The ambuja lotus opens during the day and closes with the moonrise at night.
Text 7 (a)
paurnamasi: tatas tatah.
Paurnamasi: Then? Then?
Text 7 (b)
vrinda: (vihasya) tatas ca smeraya drsti-mudrayaiva tam adhiram avadhirayanti lalita maya saha radham upasadya kalye prasthanaya tam ati-sambhramam lambhayam asa. pashya vritte 'dya yame seyam najagama.
vihasya—laughing; tatah—then; ca—also; smeraya—smiling; drsti—of a glance; mudraya—with the sign; eva—certainly; tam—to her; adhiram—fool; avadhirayanti—treating with contempt; lalita—Lalita; maya—me; saha—with radham—to Radha; upasadya—went; kalye—at the proper time; prasthanaya—for departing; tam—Her; ati—with great; sambhramam—haste; lambhayam asa—went; pashya—look!; vritte—attained; adya—now; yame—the period of three hours; sa— ; ayam—She; na—not; ajagama—has come.
Vrinda: (Laughing) Then, with a smiling glance Lalita showed her contempt for the fool Padma. Early in the morning Padma and I went to find Radha to arrange for Her to go and meet Krishna. Look! Even at this hour She still has not come.
Text 7 (b)
lalita: sahi vunde juttam gavva-idam pa-uma-e. danim janidam. tattha patthane kudo amhanam joggada.
pravisya—entering; sahi—O friend; vunde—Vrinda; juttam—properly; gavva-idam—being proud; pa-uma-e—by Padma; danim—now; janidam—it is understood; tattha—there; patthane—in the journey; kudo—where?; amhanam—of us; joggada—the appropriateness.
Lalita: Friend Vrinda, Padma had reason to be proud. Now I understand. How can we go there?
Text 7 (c)
paurnamasi: putri katham evam.
putri—O daughter; katham—how?; evam—in this way.
Paurnamasi: My daughter, what do you mean?
Text 7 (d)
lalita: bha-avadi tumha purado amhanam tinna-dohagga-sallena kim ugghadidena.
bha-avadi—O noble lady; tumha—of you; purado—in the presence; amhanam—of us; tinna—sharp; dohagga—of misfortune; sallena—by the arrow; kim—what is the need; ugghadidena—of pulling up.
Lalita: O noble lady, what is the use of our showing to you the sharp arrow of our misfortune?
Text 7 (d)
paurnamasi: vatse susrusur asmi. varnyatam.
vatse—O child; susrusuh—eager to hear; asmi—I am; varnyatam—let it be described.
Paurnamasi: Child, I am very eager to hear it. Tell me.
Text 7 (e)
lalita: (sasram) ajje gora-patta-suttena ganthide ekka divva-mala pi-a-sahi-e kanhassa dinna; sa amhehim pa-umi-a-dhammille takkalam jjevva dittha.
sa—with; asram—tears; ajje—O noble lady; gora—golden; patta—silk; suttena—with a thread; ganthida—strung; ekka—one; divva—splendid; mala—flower garland; pi-a—dear; sahi-e—by our friend; kanhassa—to Krishna; dinna—was given; sa—that; amhehim—by us; pa-umi-a—of Padma; dhammille—in the braided hair; takkalam—at that time; jjevva—certainly; dittha—was seen.
Lalita: (With tears) O noble lady, our dear friend Radha strung a splendid flower garland on a gold silk thread and gave it to Krishna. We later saw that same garland decorating Padma's braided hair.
Text 7 (f)
paurnamasi: sthane glanir iyam. badham asampraptam etad govindasya.
sthane—properly; glanih—unhappiness; iyam—this; badham—certainly; asampraptam—impropriety; etat—this; govindasya—of Krishna.
Paurnamasi: Your unhappiness is natural. It was not proper for Krishna to do that.
Text 7 (g)
vrinda: santam amangalam.
santam—pacified; amangalam—the inauspiciousness.
Vrinda: Now the trouble is ended.
Text 7 (h)
paurnamasi: vrnde kathyatam kim namedam.
vrnde—O Vrinda; kathyatam—let it be told; kim—what?; nama—indeed; idam—this.
Paurnamasi: Vrinda, tell us how.
Text 7 (i)
vrinda: varnitam me manysya-vakyaya taya kakkhatikaya kadamba-sakhayam malam alambya kalindim avagadhe vana-malini sampravritte ca ketaki-paraga-cakra-cande marun-mandale padma kilemam jahara. marutas tu muddha kalankam jagameti.
varnitam—described; me—to me; manusya—of human beings; vakyaya—with the words; taya—by her; kakkhatikaya—by Kakkhatika; kadamba—of a kadamba tree; sakhayam—on the branch; malam—the garland; alambya—resting; kalindim—into the Yamuna; avagadhe—entering; vana—of forest flowers; malini—wearing a garland; sampravritte—being so; ca—also; ketaki—of ketaki flowers; paraga—of pollen; cakra-cande—in the whirling circle; marut—of the wind; mandale—in the circle; padma—Padma; kila—indeed; imam—the garland; jahara—took; marutah—the wind; tu—indeed; muddha—uselessly; kalankam—fault; jagama—attained; iti—thus.
Vrinda: Speaking in human words, the old monkey Kakkhatika told me what happened: Krishna placed the garland on the branch of a kadamba tree, and then went to bathe in the Yamuna. While He was bathing the wind blew circle of ketaki pollen. During that whirlwind Padma stole the garland. Later Padma blamed the wind for blowing the garland away.
Text 7 (j)
lalita: dhutte munca nam vancanam.
dhutte—O rascal; munca—abandon; nam—this; vancanam—cheating.
Lalita: Rascal, give up your cheating.
Text 7 (k)
vrinda: puspa-manjaribhyah sape.
puspa—of flowers; manjaribhyah—by the blossoms; sape—I swear.
Vrinda: By the blossoming flowers, i swear it it true.
Text 7 (l)
lalita: (visrabhya) hala saccam saccam. amha purado appano sohaggam vikkheventi pa-umi-a malam vivaredi. kanha-mittanam aggado una nam samvaredi.
visrabhya—with faith; hala—ah! it is; saccam-it is true; saccam—it is true; amha—of us; purado—in the presence; appano—of herself; sohaggam—the good fortune; vikkheventi—displaying; pa-umi-a—Padma; malam—the garland; vivaredi—shows; kanha—of Krishna; mittanam—of the friends; aggado—in the presence; una—again; nam—this; samvaredi—conceals.
Lalita: (Believing) Ah! It is true! It is true! Padma shows the garland to us and proclaims her good fortune, but then she hides it from Krishna's friends.
Text 7 (m)
paurnamasi: putri lalite sphutam atra purnimayam yusmakam anudyamaya padmaya tam chadma-caturim prasarya gauri-tirtham candravali lambhita.
putri—O daughter; lalite—Lalita; sphutam—clearly; atra—here; purnimayam—on the full-moon day; yusmakam—of you; anudyamaya—for undoing the plans; padmaya—by Padma; tam—this; chadma—of deception; caturim—expertise; prasarya—manifesting; gauri-tirtham—Gauri-tirtha; candravali—Candravali; lambhita—has attained.
Paurnamasi: Daughter Lalita, Padma is using her skill at deception. She has taken Candravali to Gauri-tirtha on this full-moon day just to undo your plan.
Text 7 (n)
vrinda: yuktam aha bhagavati. tad adya gauri-tirthe radhikopanitih kalyani me na pratibhati.
yuktam—properly; aha—has spoken; bhagavati—the noble lady; tat—therefore; adya—today; gauri-tirthe—at Gauri-tirtha; radhika—of Radhika; upanitih—taking; kalyani—auspicious; me—to me; na—not; pratibhati—appears.
Vrinda: The noble lady speaks the truth. To take Radhika to Gauri-tirtha today seems inauspicious to me.
Text 7 (o)
visakha: vunde kalyani padibhadi tti bhananhi.
pravisya—entering; vunde—O Vrinda; kalayani—auspicious; padibhadi—it appears; tti—thus; bhanadi—you should say.
Vishakha: Vrinda, you should say "it seems auspicious".
Text 7 (p)
vrinda: katham evam.
katham—why?; evam—in this way.
Vrinda: Why is that?
Text 7 (q)
visakha: go-ullesari-muhado ajja sohagga-punnimam suni-a karala-e canda-ali appa-bhattuno mallassa pase patthavi-adi.
go-ula—of Gokula; isari—of the queen; muhado—from the mouth; ajja—today; sohagga-punnimam—the auspicious full-moon day of saubhagya-purnima; suni-a—hearing; karala-e—by Karala; canda-ali—Candravali; appa—own; bhattuna—of the husband; mallasssa—of the wrestler; pase—by the side; patthavi-adi—is placed.
Vishakha: Hearing from the moth of Gokula's queen Yasoda that today is the auspicious full-moon day of Saubhagya-purnima, Karala has arranged that Candravali spend the entire time by the side of her wrestler husband.
Text 7 (r)
lalita: (sa-harsam) visahe ittha-de-o saro-anaho de pasidadu. ta tuvari-adu.
sa—with; harsam—joy; visahe—O Vishakha; ittha—worshipable; de-o—deity; daro-anaho—the sun-god; de—to you; pasidadu—may be merciful; ta—therefore; tuvari-adu—let there be haste.
Lalita: (With happiness) Vishakha, may your worshipable deity, the sun-god, be merciful to you. Hurry!
Text 7 (s)
paurnamasi: putri vrnde kam apy adyatanim abhimanyor darunam durmantri-mudram radhayam avedya mayapy asyah sanka-pankavali-sankalanaya gauri-tirthe bhavitavyam.
putri—O daughter; vnrde—Vrinda; kam api—something; adyatanim—present; abhimanyoh—of Abhimanyu; darunam—terrible; durmantri—of a bad advisor; mudram—the mark; radhayam—Radha; avedya—after informing; maya—by me; api—also; asyah—of Her; sanka—of fear; panka—of mud; avali—the abundance; sankalanaya—for washing away; gauri-tirthe—at Gauri-tirtha; bhavitavyam—shoul be.
Paurnamasi: Daughter Vrinda, I shall inform Radha of Abhimanyu's present fearful plan given to him by a wicked councelor, and then I shall stay with Her at gauri-tirtha to wash away the mud of the all Her fears.
Text 7 (t)
vrnde: bhagavati purvena gauri-tirtham lavanga-kudungasya prangane sa-visakhaya radhaya sardham sadhayatu tatra-bhavati. tavad avam madhavam asadayavah.
bhagavati—O noble lady; purvena—east; gauri-tirtham—to Gauri-tirtha; lavanga—of clove trees; kudungasya—of the grove; prangane—in the courtyard; sa—with; visakhaya—Vishakha; radhaya—Radha; sardham—with; sadhayatu—should go; tatra-bhavati—You; tavat—then; avam—we both; madhavam—to Krishna; asadayavah—shall bring.
Vrinda: O noble lady, you should go with Radha and Vishakha to the grove of lavanga trees east of Gauri-tirtha. In the meantime, the two of us will bring Krishna.
Text 7 (u)
(paurnamasi visakhaya saha niskrantah).
paurnamasi—Paurnamasi: visakhaya—Vishakha; saha—with; niskrantah—exits.
(Paurnamasi exits with Vishakha).
Text 7 (y)
lalita: (vrindaya saha parikramya) hala pekkhi-adu dahine esa durado sevva-e samam jappanti pa-uma.
vrindaya—Vrinda; sah—with; parikramya—walking; hala—ah!; pekkhi-adu—should be seen; dehine—to the south; esa—she; durado—from faw away; sevva-e—Saibya; samam—with; sappanti—talking; pa-uma—Padma.
Lalita: (walks with Vrinda) Ah! Look! Way over there in the south Padma is talking with Saibya.
Text 7 (w)
vrinda: sakhi nasangatam vyahared visakha. (ity agrato gatva sa-vimarsam). sakhi paramautsukya-sambhutena bhurina sambhramena sambhedite radhika-vinayam anirdharya turnam avam viduram agate. tad atra ganga-pare paurnamasim ksanam pratipalayavah. (iti niskrante).
sakhi—O friend; na—not; asangatam—a lie; vyaharet—will speak; visakha—Vishakha; iti—thus; agratah—ahead; gatva—going; sa—with; vimaram—reflecting; sakhi—O friend; parama—supreme; autsukya—of eagerness; sambhutena—manifested; bhurina—with great; sambhramena—excitement; sambhedite—bewildered; radhika—of Radhika; vinayam—the going; anirdharya—without understanding; turnam—quickly; avam—we both; viduram—far away; agate—have come; tat—therefore; atra—here; ganga—of the river; pare—on the farther shore; paurnamasim—Paurnamasi; ksanam—for a moment; pratipalayavah—let both wait; iti—thus; niskrante—they both exit.
Vrinda: Friend, Vishakha will not lie. (Goes ahead, and then reflects) Friend, we were so excited and eager that even without knowing whether Radha will come we have quickly gone a great distance. Let us wait here for a moment on the farther shore of the Yamuna. (They both exit).
Text 7 (x)
(tatah pravisatah padma-saibye).
tatah—then; pravisatah—enter; padma—Padma; saibye—and Saibya.
(Padma and Saibya enter).
Text 7 (y)
padma: sahi sevve ma kkhu dummana hohi.
sahi—O friend; sevve—Saibya; ma—don't; kkhu—indeed; dummana—unhappy; hohi—be.
Padma: Friend Saibya, don't be unhappy.
Text 7 (z)
saibya: pa-ume paramahitthassa alahena salahavam cittam samadhatum na kkhamamhi.
pa-ume—O Padma; parama—supreme; ahitthassa—of the desire; alanhena—by the non-attainment; salahavam—unhappy; cittam—heart; na—not; kkhama—able; amhi—I am.
Saibya: Padma, because I was not able to attain my greatest desire, I am not able to pacify my unhappy heart.
Text 7 (aa)
pa-ume canda-ali anijja-u go-addhanassa pasammi jhatti. nivvatta-i vaccha jaha kusumehim sunevaccha.
nepathye—behind the scenes; pa-ume—O Padma; canda-ali—Candravali; anijja-u—should be taken; go-addhanassa—of Govardhana Hill; pasammi—to the side; jhatti—at once; nivvatta-i—may be; vaccha—the child; jaha—as; kusumehim—with flowers; sunevaccha—nicely decorated.
A Voice From Behind the Scenes: Padma, Candravali should at once be taken to the slope of Govardhana Hill, there my child may be nicely decorated with flowers.
what happened to Text 7 (bb)?????
Text 7 (cc)
saibya: pa-ume sudam jam ajji-a karala tam jjevva jappa-garalam puno uggiradi.
pa-ume—O Padma; sudam—heard; jam—what; ajji-a—the noble lady; karala—Karala; tam—that; jjevva—certainly; jappa—of words; garalam—poison; puno—again; uggiradi—spits.
Saibya: Padma, now we have heard the noble Karala again spitting out poison words.
Text 7 (dd)
padma: hala ami-am kkhu edam jam pivi-a uvaladdha-balamhi jada.
hala—ah!; ami-am—nectar; kkhu—indeed; edam—this; jam—which; pivi-a—drinking; uvaladdha—attained; bala—stregnth; amhi—I am; jada—manifested.
Padma: Ah, this is nectar. Drinking it, I have regained my stregnth.
Text 7 (ee)
saibya: (sa-vailaksyam) hala kadham vi-a.
sa—with; vailaksyam—bewilderment; hala—ah!; kadham—how?; vi-a—like that.
Saibya: (Bewildered) How is that?
Text 7 (ff)
padma: muddhi-e go-addhanassa girino pase jevva tam gauri-tittham.
muddhi-e—O bewildered girl; go-addhanassa—of Govardhana; girino—Hill; pase—on the side; jevva—certainly; tam—that; gauri-tittham—Gauri-tirtha.
Padma: O bewildered girl, Gauri-tirtha is by the side of Govardhana Hill.
Text 7 (gg)
saibya: (sa-harsam) sa-alattha-pandidasi. ta utthehi. canda-ali-am tattha nemha.
sa—with; harsam—happiness; sa-ala—of all; attha—purposes; pandida—a learned schorlar; asi—you are; ta—therefore; utthehi—rise; canda-ali-am—Candravali; tattha—there; nemha—we shall bring.
Saibya (With happiness) In understanding how to achieve one's desires you are the most learned scholar. Arise! Let us both bring Candravali to that place.
Text 7 (hh)
padma: padhamam cce-a canda-ali ma-e calida. ta tuvarehi. nam anusaramha.
padhamam—at first; cce-a—certainly; canda-ali—Candravali; ma-e—by me; calida—was sent; ta—therefore; tuvarehi—hurry; nam—Her; anusaramha—let us both follow.
Padma: I already sent Candravali there. Hurry! Let us follow her.
Text 7 (ii)
(ity ubhe parikramatah).
iti—thus; ubhe—both; parikramatah—walk).
(They both walk).
Text 7 (jj)
saibya: pa-ume gauri-kide jo kkhu sampadido so kahim uvaharo.
pa-ume—O Padma; gauri—of Gauri; kide—for the sake; jo—which; kkhu—indeed; sampadido so kahim uvaharo.
pa-ume—O Padma; gauri—of Gauri; kide—for the sake; jo—which; kkhu—indeed; sampadido—prepared; so—that; kahim—where; uvaharo—the offering.
Saibya: Padma, where is the offerings prepared for Gauri?
Text 7 (kk)
padma: mahumangala-hatthe samappidotthi.
mahumangala—of Madhumangala; hatthe—in the hand; samappidotthi—was placed.
Padma: It was placed in the hand of Madhumangala.
Text 7 (ll)
saibya: vivakkah-ulassa ukkarisam takki-a uttamami.
vivakkha—of our rivals; ulassa—of the community; ukkarisam—the superior position; takki-a—considering; uttamami—I become despondent.
Saibya: When I consider the better position of our rivals, I wilt with despair.
Text 7 (mm)
padma: ma kkhu uttamma. jam eta-e mala-e damsida-e nirajjhavasa-o kido ma-e vivakkha-pakkho.
ma—don't; kkhu—indeed; uttamma—become unhappy; jam—because; eta-e—with this; mala-e—garland; damsida-e—shown; nirajjhavasa-o—disheartened; vivakkha—of rivals; pakkhao—the party.
Padma: Don't be unhappy. By showing them this garland, I have completely disheartened our rivals.
Text 7 (nn)
(saibya sa-harsam padmam alingati).
saibya—Saibya; sa—with; harsam—joy; padmam—Padma; alingati—embraces.
(Saibya jubilantly embraces Padma).
Text 7 (oo)
sauhagga-punnimahe gauri-titthamhi phullide mahuna
ajja ramantim harina suhena canda-alim pekkha
sauhagga-punnimahe—on Saubhagya purnima; gauri-titthamhi—at Gauri-tirtha; phullide—filled with blossoms; mahuna—with sweetness; ajja—now; ramantim—enjoying pastimes; harina—with Krishna; suhena—happily; canda-alim—Candravali; pekkha—look!
Padma: On Saubhagya-purnima, at Gauri-tirtha filled with sweetly blossoming flowers, look at Candravali happily enjoying transcendental pastimes with Lord Krishna.
Text 8 (a)
(nepathye sauhagga-punnimahe ity adi pathyate).
nepathye—behind the scenes; sauhagga-punnimahe iti adi—the verse beginning with the words "sauhagga-punnimahe"; pathyate—is recited.
(From Behind the Scenes this verse, beginning "sauhagga-punnimahe", is recited).
Text 8 (b)
saibya: (sadbhutam vilokya) hala ima-e muham vanki-kadu-a bi-accha-sarena pathanti-e kakkhadi-a-e amhe uvahasijjamha.
sa—with; adbhutam—wonder; vilokya—looking; hala—ah!; ima-e—by this; muham—mouth; vanki-kadu-a—making crooked; bi-accha—hideous; sarena—with a voice; pathanti-e—reciting; kakkhadi-a-e—by Kakkhatika; amha—we both; uvahasijjamha—are mocked.
Saibya: (Struck with wonder, looks). Aha! Making her mouth crooked, the old monkey Kakkhati recites this verse in a hideous voice. In this way she is mocking us.
Text 8 (c)
padma: (sa-smitam) dutthe makkadi tundam de dahissam.
sa—with; smitam—a smile; dutthe—wicked; makkadi—monkey; tundam—mouth; de—your; dahissam—I will burn.
Padma: (With a smile) Wicked monkey, I will set fire to your mouth!
Text 8 (d)
pa-umi-e cittha cittha. sunnam tujjha gharam gadu-a na-ani-a-im gilissam.
nepathye—behind the scenes; pa-umi-e—Padma; cittham—stay; cittha—stay; cunnam—empty; tujjha—your; gharam—house; gadu-a—going; na-ani-am—fresh butter; gilissam—I will eat.
A Voice From Behind the Scenes: Padma, stay right there! Stay right there! No one is at your house. I'm going there, and I'll eat all the fresh butter.
Text 8 (e)
saibya: hala saccam gilissadi jam esa tam cce-a padhanti dhavida.
hala—ah!; saccam—truth; saccam—truth; gilissadi—will eat; jam—because; esa—she; tam—this; eva—certainly; pathanti—reciting; dhavita—will run.
Saibya: Ah! It's true! It's true! She runs even as she speaks.
Text 8 (f)
padma: ma cintehi, ghare ajji-a karala citthadi. (iti parikramya sanskrtena). pashya pashya
saci-krtangam iha savya-karena yastim
vistabhya vritta-saralam upakaksa-kupam
tisthann adho vitapinah pasu-vrinda-cari
rariti gitim adhuna subalas tanoti
ma—don't; cintehi—worry; ghare—at home; ajji-a—the noble Karala; karala—Karala; citthadi—stays; iti—thus; parikramya—walking; sanskrtena—in Sanskrit; pashya—look!; pashya—look!; saci-krta—tilted; angam—body; iha—here; savya—left; karena—with the hand; yastim—on the staff; vistabhya—resting; vritta-saralam—straight; upakaksa-kupam—arm; tisthan—standing up; adhah—beneath; vitapinah—a tree; pasu—of cows; vrinda—the multitude; cari—herding; ra-ri—ra-ri; iti—thus; gitim—a song; adhuna—now; subalah—Subala; tanoti—does.
Padma: Don't worry, noble Karala is at home. (Walks and then says in Sanskrit:) Look! Look! His body leaning on the straight staff pressed against His left a right arm and left hand, Subala stands beneath a tree, herding the cows, and singing "ra-ri".
Text 9 (a)
saibya: (parikramya) hala puvvena sankarisana-kudam canda-ali disa-i.
parikramya—walking; hala—ah!; puvvena—in the east; sankarisana-kundam—Sankarsana-kunda; canda-ali—Candravali; disa-i—is seen.
Saibya: (Walking) I see Candravali to the east of Sankarsana-kunda.
Text 9 (b)
padma: (sa-harsam sanskrtena).
ayam purah smera-mukharavindah
candravalim vindati krishnacandrah
sa—with; harsam—happiness; sanskrtena—in Sanskrit; ayam—He; purah—in the presence; smera—smiling; mukha—face; aravindah—lotus flower; prayana—of walking; lila—by the pastimes; krta—done; kumbhi—of the elephant; nindah—criticism; kalevara—of the body; dyoti—by the luster; hrta—stolen; aksi—of the eyes; tandrah—sleepiness; candravalim—Candravali; vindati—finds; krishnacandrah—the moon of Krishna.
Padma: (With happiness, in Sanskrit) His smiling face as beautiful as a lotus flower, His playful steps criticizing the gracefulness of the elephants, and the splendor of His bodily luster robbing the eyes of their fatigue, the moon of Krishna has now found the many moons of Candravali.
Text 10 (a)
(tatah pravisati krishnam candravali ca).
tatah—then; pravisati—enters; krishnah—Krishna; candravali—Candravali; ca—and.
(Krishna and Candravali enter).
Text 10 (b)
krishnah: (vartmarvarudhya) priye distyadya saundarya-makaranda-bhrngarayitasi mamaksi-bhrngayoh.
vartma—the path; avarudhya—blocking; priye—O beloved; distya—by good fortune; adya—now; saundarya—of beauty; makaranda—of the honey; bhrngarayita—become a pitcher; asi—you have; mama—of Me; aksi—of the eyes; bhrngayoh—for the two bumble-bees.
Krishna: (Blocking the path) O beloved, you have kindly assume this form of a pitcher of the honey of beauty for the two bumble-bees of My eyes.
Text 10 (c)
candravali: munca maggam. jam gauri-tittham gadu-a kacca-ani-am accissam.
munca—give up; maggam—the path; jam—because; gauri-tittham—to Gauri-tirtha; gadu-a—going; kacca-ani-am—Durga; accissam—I shall worship.
Candravali: Get out of my way! I am going to Gauri-tirtha where I shall worship Goddess Durga.
Text 10 (d)
labdham mam avalokya tanvi purato romalir abhyudgata
netre padya-vidhim ksaraj-jala-bharaih prityarpayam cakratuh
vaksas ca skhalad-uttariyam adisad divyasanam sambhramad
vamayas tava daksinah parikaro distyadya vritto mayi
sa—with; smitam—a smile; labdham—obtained; mam—Me; avalokya—seeing; tanvi—O slender girl; puratah—in the presence; roma—of hairs; alih—the series; abhyudgata—stands up; netre—the eyes; padya-vidhim—water for washing the feet; ksarat—streaming; jala—of water; bharaih—with an abundance; pritya—with love; arpayam cakratuh—offer; vaksah—the chest; ca—also; skhalat—slipping; uttariyam—bodice; adisat—shows; divya—splendid; asanam—a seat; sambhramat—from excitement; vamayah—contrary; tava—of you; daksinah—friendly; parikarah—followers; distya—by good fortune; adya—now; vrittah—engaged; mayi—towards Me.
Krishna: (Smiling) Seeing Me, the hairs of your body rise out of respect, your eyes affectionately offer many tears as padya to wash My feet, and your breasts allow their bodice to slip a little to show Me a splendid place to sit. O slender girl, even though you are crooked and hostile, your friends have been very polite and kind to Me.
Text 11 (a)
sakhyah: (upasrtya) sahi santi bhurino magga. ta ekassim niruddhe niruddha na homhi.
sakhyau—the two gopi-friends; sahi—O friend; santi—there are; bhurino—many; magga—paths; ta—therefore; ekassim—when one; niruddhe—is blocked; niruddha—stopped; na—not; homhi—do we become.
The two Gopi-friends: (Approaching) Friend, there are many paths. When one is blocked we are stopped from taking the others.
Text 11 (b)
candravali: (saci-grivam alokya) hala ditthi-a tumhehim sahidamhi samvutta.
saci—tilting; grivam—neck; alokya—looks; hala—ah!; ditthi-a—by good fortune; tumhehim—by you; sahidamhi—assisted; amhi samvutta—I am.
Candravali: (Tilting her neck, she looks) Ah! Fortunately you are helping me.
Text 11 (c)
krishnah: (svagatam) katham adya radhabhisisarayisor mamantike candravalir upasthita.
svagatam—aside; katham—how is it?; adya—now; radha—with Radha; abhisisarayisoh—desiring to meet; mama—of Me; antika—nearby; candravalih—Candravali; upasthita—stands.
Krishna: (Aside) How is it that even though I yearn to meet with Radha, it is Candravali who has come to Me?
Text 10 (d)
padma: (janantikam) candamuha pa-umavalambi-kara-e tti tuha manoradham suni-a chalena ma-e canda-ali lambhide.
jana—the person; antikam—near; candamuha—O moon-faced one; pa-uma—of Padma; avalambi—resting; kara-e—in the hand; tti—thus; tuha—of You; manoradham—the desire; suni-a—hearing; chalena—by a trick; ma-e—by me; canda-ali—Candravali; lambhida—brought.
Padma: (Aside to Krishna) When I heard You say "The girl who holds Padma's hand" I could undertand Your desire, so by a trick I have brought Candravali to You.
Text 11 (e)
krishnah: (svagatam) am jnatam. padma-mandanam abhilasyatah mayaiva dattantarasi. kim te dusanam. (prakasam) sakhi prasiddhaiva padmayah padmanabha-paksa-patita.
svagatam—aside; am—yes; jnatam—understood; padma—of a lotus flower; mandanam—an ornament; abhilasyata—desiring; maya—by Me; eva—certainly; datta—given; antara—with an opportunity; asi—you are; kim—what?; te—of you; dusanam—the fault; prakasam—openly; sakhi—O friend; prasiddha—famous; eva—certainly; padmayah—of Padma; pradmanabha—of Krishna; paksa-patita—friendship.
Krishna: (Aside) Yes. I understand. I wished to have a padma-lotus ornament, and you misunderstood what I had said. Is that your fault? (Openly) Friend, Padma's friendship for Krishna is very famous.
Text 11 (f)
padma: aho turidam gauri-tittham lambhehi canda-ali-am.
ado—now; turidam—quickly; gauri-tittham—to Gauri-tirtha; lambhehi—take; canda-ali-am—Candravali.
Padma: Now quickly take Candravali to Gauri-tirtha.
Text 11 (g)
krishnah: (svagatam) candravaler agatir eva radhikodyama-pratibandhini vritta. tad enam eva nirvyalika-bhavam tavat pramodayan svam mano vinodayami.
svagatam—aside; candravaleh—of Candravali; agatih—the arrival; eva—certainly; radhika—of Radhika; udyama—the effort; pratibandhini—thwarting; vritta—is; tat—therefore; enam—her; eva—certainly; nirvalika—sincere; bhavam—whose love; tavat—then; pramodayan—pleasing; svam—own; manah—heart; vinodayami—I shall please.
Krishna: (Aside) The arrival of Candravali will certainly check Radha from coming here. Candravali's love for Me is sincere. Let Me give pleasure to My own heart by making her happy.
Text 11 (h)
alabdha-dosodaya sada sphurati
candravlir adbhuta tvam asi
prakasam—openly; dhrta—belt; padma—of Padma; utsava—of jubilant festivals; santatih—a multitude; alabdha—not attained; dosa—of faults; udaya—the arisal; sada—always; sphurati—is manifested; sakhi—O friend; krishna—of Krishna; paksa—at the side; purna—full; candravalih—Candravali; adbhuta—wonderful; tvam—you; asi—are.
(Openly) O friend, You give a great festival of happiness to Padma. You are always faultless, and You are filled with happiness to remain at Krishna's side. O Candravali, you are wonderful.
Note: If "padma" is interpreted to mean "lotus flowers", "krishna-paksa" to mean "the dark fortnight", and "candravali" to mean "a row of moons", then the verse reveals the following meaning:
"O friend, you are a wonderful row of faultless, wonderful moons that bring a great festival of happiness to the lotus flowers, and that always remain full, even during the dark fortnight".
Text 12 (a)
(ity agre parikramya) kurangaksi pashya kananasya kamaniyatam.
iti—thus; agre—ahead; parikramya—walking; kuranga-aksi—O doe-eyed girl; pashya—look; kananasya—of the forest; kamaniyatam—at the beauty.
(Walking ahead) O doe-eyed girl, look at the beauty of the forest.
Text 12 (b)
padma: hala eso purado suranga-nama kanhassa kurango. jassa gharini sa kidatthi rangini nama kurangi.
hala—ah!; eso—he; purado—in the presence; suranga—Suranga; nama—named; kanhassa—of Krishna; kurango—the pet deer; jassa—of him; gharini—the wife; sa—she; kidatthi—is; rangini—Rangini; nama—named; kurangi—the doe.
Padma: Ah! Here is Krishna's pet deer, whose name is Suranga. His wife is the doe name Rangini.
Text 12 (c)
krishnah: (sa-cakitam nepathye karnam dattva svagatam) nunam agata radha yad ayam rangini-kantha-dhvanir darodancati.
sa—with; cakitam—apprehension; nepathye—in the direction of behind the stage; karnam—an ear; dattva—placing; svagatam—aside; nunam—is it not?; agata—arrived; radha—Radha has; yat—because; ayam—this; rangini—of Rangini; kantha—of the throat; dhvanih—the sound; dara—faintly; udancati—arises.
Krishna: (Apprehensively) points an ear in the direction of behind the stage, and says to Himself:) Soft sounds from the throat of Rangini now arise. Does this not mean that Radha has also come?
Text 12 (d)
padma: kadham eso surango dakkhinahimuham dha-ido.
kadham—why?; eso—he; surango—Suranga; dakkhina-ahimuham—in the sourthern direction; dha-ido—runs.
Padma: Why is Suranga suddenly running to the south?
Text 12 (e)
krishnah: (punar atma-gatam) nistankitam eva rangini-kantha-sabdenayam akrstah kurango gauri-tirtham jagama. sankarsana-tirtha-tira-vana-lekhayam vilambamanah ksanam udarkam yami.
punah—again; atma-gatam—to Himself; nistankita—without fear; eva—certainly; rangini—of Rangini; kantha—of the throat; sabdena—by the sound; ayam—he; akrstah—attracted; kurangah—the deer; gauri-tirtham—to Gauri-tirtha; tira—by the shore; vana-lekhayam—in the grove of trees; vilambamanah—resting; ksanam—for a moment; udarkam—to the future; yami—I shall go.
Krishna: (Again to Himself) Attracted by the sound of Rangini's voice, the deer has now gone to Gauri-tirtha. I shall wait for a while in the forest by Sankarsana-tirtha.
Text 12 (f)
u-a go-ulam vi-a puro saro-aram rehadi ppharam
na-a—new; pa-umini—hosts of lotus flowers; sabassam—thousands; ahamana—purifying sins; rasa—nectar water; uttaranga—with waves; vitthari—filled; u-a—look!; go—of cows; kulam—a herd; vi-a—like; puro—in the presence; saro-aram—the lake; rehadi—is manifested; ppharam—large.
Padma: Filled with thousands of new lotus flowers, and nectar waves that wash away all sins, this beautiful large lake appears like a great herd of surabhi cows.
Note: If the word "ahamana" is interpreted to mean "Of Krishna, the killer of Aghasura", "pa-umini" to mean "lotus-like girls", "rasa" to mean "the nectar of transcendental mellows", and "gokula" to mean "Gokula village", then the verse may be interpreted in the following way.
"This beautiful large lake appears like Gokula village, which is filled with thousands of lotus like beautiful girls, and tossed about by the waves of nectarean transcendental love for Lord Krishna".
krishnah: priye pashya pashya
mitre vicitram anuraga-bharam vahanti
sat-karnikojjvala-rucir bhuvane samantal
laksmin tanoti bhavativa sarojiniyam
priye—O beloved; pashya—look!; pashya—look!; mitre—to the sun; vicitram—wonderful; anuraga—of love; bharam—an abundance; vahanti—carrying; samvardhita—increased; ali—of bumble-bees; nikara—the swarms; sva—own; rasa—nectar; udayena—by the arisal; sat—beautiful; karnika—of the whorl; rucih—the splendor; bhuvane—in the lake or world; samantat—in all directions; laksmin—beauty; tanoti—manifests; bhavati—you; iva—like; sarojini—lotus; iyam—this.
Krishna: Beloved, look! Look! Bearing great and wonderful love for the sun, delighting the bumble-bees with its nectar, this lotus flower that has such a lovely whorl displays its beauty throughout the entire lake, just as you manifest your beauty throughtout the entire world.
Note: If "mitre" is interpreted to mean "friend", "ali" to mean "gopi-friend", "karnika" to mean "earring", and "sarojini" to mean "lotuslike girl", the verse may be interpreted in the following way:
"Beloved, look! Look! Bearing great and wonderful love for your intimate friend Krishna, delighting your gopi-friends with the nectar of your friendship, you and are a lovely girl decorated with splendid earrings, you are a lotuslike girl displaying transcendental beauty throughtout the entire world".
Text 14 (a)
saibya: nam manoharam pa-uminim kisa kalanihi-malanam karedi.
nam—this; manoharam—beautiful; pa-uminim—lotus flower; kisa—why?; kalanihi—the moon of Krishna; malanam—wilting; karedi—does.
Saibya: Why does the moon of Krishna make this beautiful lotuslike girl with unhappiness.
Note: The padma lotus blooms in the moonlight, and closes its petals in the sunlight.
Text 14 (b)
padma: (candram upadisya sakutam)
suranuratta-hi-a i-am pa-umini pasaridamo-a
iha na tumam kkhana-ra-o tarahisa kkhivehi karam
candram—the moon; upadisya—indicating; sa—with; akutam—meaning; sura—for the sun; anuratta—with love; hi-a-a—in the heart; i-am—this; pa-umini—lotus flower; psarida—manifests; amo-a—fragrance; iha—here; na—not; tumam—you; kkhana—for a moment; ra-o—reddish; tarahisa—O moon; kkhivehi—extend; karam—rays of light.
Padma: (Pointing to the moon, she speaks the following meaningful words:) This fragrant lotus bear love in her heart for the sun. O moon who is red for only a moment, don't cast your moonlight upon here.
Note: If "sura" is interpreted to mean "hero", "pa-umini" to mean "lotuslike girl", "amo-a" to mean "happiness" "ra-o" to mean "love", "tarahisa" to mean "O Lord of Radha", and "karam" to mean "hand", then the verse may be interpreted in the following way:
"This delightfully beautiful lotuslike girl bears sincere lover in her heart for the hero Krishna. O Lord of Radha, O Krishna whose love for Candravali lasts for only a moment, don't place Your hand upon her".
Text 15 (a)
krishnah: padme natra tarapatir aparadhyati. yad iyam padmini cancalaya padmaya sayam mucyamana mlayati.
padme—O Padma; na—not; atra—here; aparadhyati—offends; tarapatih—the moon; yat—because; iyam—this; padmini—lotus flower; cancalaya—fickle; padmaya—goddess of fortune Laksmi-devi; sa ayam—she; mucyamana—abandons; mlayati—wilts.
Krishna: O Padma, the moon is not at fault here. This lotus flower wilts because the fickle goddess of fortune, Laksmi-devi has abandoned her.
Note: If "tarapatih" is interpreted to mean "Krishna, the husband (pati) of Radha (ara)", then the word "padmini" to mean "lotuslike girl", and the word "padma" to mean "Padma-gopi", then the verse may be interpreted in the following way:
"O Padma, Krishna is not at fault here. This lotuslike girl wilts with unhappiness because the fickle Padma has abandoned her".
Text 15 (b)
candravali: (sa-smitam puro vilokya sanskrtena)
samada-madhupa-laulyotsekam alokya sanke
vihasati latikali puspa-sobha-bharena
visrjati makaranda-cchadmana baspa-bindun
iyam ati-mrdur eka snehatah svarna-yuthi
sa—with; smitam—a smile; purah—ahead; vilokya—looking; sanskrtena—in Sanskrit; sa—-with; mada—intoxication; madhupa—of the bees; laulya—of greed; utsekam—overflowing; alokya—of creepers; ali—the host; puspa—of flowers; sobha—of beauty; bharena—with the abundance; visrjati—abandons; makaranda—of honey; chadmana—on the pretext; baspa—of tears; bindun—drops; iyam—this; ati—very; mrduh—delicate; eka—one; snehatah—out of love; svarna—golden; yuthi—yuthi flower.
Candravali: (Smiling, she looks ahead, and says in Sanskrit:) I think the creepers have noticed the overflowing greed of the intoxicated bumble-bees, and the creepers are now laughing with the great beauty of their flowers.
On the pretext of dripping honey, this one delicate golden yuthi flower sheds tears of love.
krishnah: priye pashya pashya
ayam ucca-sirah kadamba-rajah
priye—O beloved; pashya—look!; pashya—look!; ayam—this; ucca—raised; sirah—whose head; kadamba—of kadamba trees; rajah—the king; sphurat—manifested; indindira—of bumble-bees; vnrda—of the host; vandi—by the poets; gitah—glorified is song; surabhi—of the surabhi cows; kula—of the herd; puccha—of the tails; camara—of camara wisks; ali—of the multitude; marut—by the breeze; avijita—fanned; vigrahah—whose form; cakasti—is manifest.
Krishna: Beloved, look! Look! Glorified by the songs of the bumble-bee poets, and fanned by the camara wisks of the tails of the surabhi cows, the regal kadamba tree stands with head held high.
Text 17 (a)
candravali: amhahe lalida vundavana-lacchi.
amhahe—ah!; lalida—charming; vundavana—of Vrindavana; lacchi—the beauty.
Candravali: Ah! How enchanting is the beauty of Vrindavana forest.
Note: The word "lalita" here means "enchanting". If the word "lalita" is interpreted to mean "the gopi Lalita" and the word "laksmi" is interpreted to mean "goddess of fortune", then statement becomes: "Ah! Lalita-gopi is the beautiful goddes who presides over Vrindavana forest."
Text 17 (b)
(tatah pravisati lalita vrinda ca).
tatah—then; pravisati—enters; lalita—Lalita; vrinda—Vrinda; ca—and.
(Lalita and Vrinda enter).
Text 17 (c)
lalita: (puro drstva sa-vyatham) kakkhadam purado sankadam eso.
purah—ahead; drstva—looking; sa—with; vyatham—agitation; kakkhadam—hard; purado—ahead; sankadam—difficulty; eso—this.
Lalita: (Looking ahead, she becomes disquieted) This is a great calamity.
Text 17 (d)
vrinda: hanta durlanghya-sasana kila karala. tat katham adya padmayatra candravalir upanita.
hanta—indeed; duh—difficult; langhya—to jump over; sasana—order; kila—indeed; karala—Karala; tat—therefore; katham—how is it?; adya—now; padmaya—by Padma; atra—here; candravalih—Candravali; upanita—was brought.
Vrinda: It is not easy to jump over Karala's order. How then has Padma been able to bring Candravali here?
Text 17 (e)
lalita: hala sa-ala-vijja-vi-addhasi. ta kaddhehi ido kanham.
hala—aha!; sa-ala—all; vijja—of mystic sciences; vi-addha-learned; asi—you are; ta—therefore; kaddhehi—please pull; ido—from this place; kanham—Krishna.
Lalita: Ah! You know all the mystic sciences. Pull Krishna out of this place.
Text 17 (f)
gaurava-bhajam iyam vara yatri
katham nu candravali bhavita
svasya—own; prema—of love; maninam—of the jewels; gaurava—greatness; bhajam—possessing; iyam—this; vara—exalted; yatri—receptacle; harina—by Krishna; pariharaniya—to be removed; katham—how is it?; nu—indeed; candravali—Candravali; bhavita—will be.
Vrinda: Candravali is a treasure chest of the most valuable jewels of love for Lord Krishna. How shall we convince Lord Krishna to leave her?
gaurava-kulam asu cauravad bhramati
tam ranjita-nagaram naumi
sanskrtena—in Sanskrit; yasya—of whom; upalabhya—perceiving; gandham—the fragrance; gaurava—of importance; kulam—the abundance; asu—at once; caura—a thief; vat—like; bhramati—goes; udbhatam—excellent; anuraga—of love; bhatam—the warrior; tam—to him; ranjita—passionate; nagaram—hero; naumi—I offer my respectful obeisances.
Lalita: (In Sanskrit) I offer my respectful obeisances to the powerful warrior that is Radha's love for Krishna. The slightest scent of the presence of that warrior makes the elder of modesty and morality flee as if they were so many thieves.
Text 19 (a)
vrinda: sakhi yuktam bravisi. kintu daksinya-mudreyam candravalya krishnasya tatah khalv amum durakarsam kathayami.
sakhi—O friend; yuktam—rightly; bravisi—you speak; kintu—however; daksinya—of politeness; mudra—the mark; iyam—this; candravalya—with Candravali; krishnasya—of Krishna; tatah—therefore; amum—this; duh-akarsam—difficult to pull out; kathayami—I say.
Vrinda: Friend, you speak rightly. Still, Krishna is now showing kindness to Candravali. Therefore I say it will be difficult to pull Him away from her.
Text 19 (b)
lalita: vunde saccam bhanasi. ta imassim accahide kim saranam.
vunde—O Vrinda; saccam—the truth; bhanasi—you speak; ta—therefore; imassim—in this; accahide—catastrophe; kim—what?; saranam—is the shelter.
Lalita: Vrinda, you speak the truth, What will be our shelter in this calamity?
Text 19 (c)
vrinda: prathamam gosthim avisya tattvam avadharayavah.
prathamam—first; gosthim—the group; avisya—entering; tattvam—the truth; avadhayavah—we shall determine.
Vrinda: First let us enter their circle, then we may understand the truth of what has happened.
Text 19 (d)
(ity ubhe parikramatah).
iti—thus; ubhe—both; parikramatah—walk.
(They both walk).
Text 19 (e)
saibya: (vilokya janantikam) hala pa-ume hanta nunam gauri-titthe rahi sangada. pekkha tad disado lalida miladi.
vilokya—seeing; jana-antikam—to a single person; hala—ah!; pa-ume—Padma; hanta—indeed; nunam—is it not?; gauri-titthe—at Gauri-tirtha; rahi—Radha; sangada—is met; pekkha—look!; tat—therefore; disado—from that direction; lalida—Lalita; miladi—meets.
Saibya: (Looks, and says to Padma) Ah! Padma! Is it not so that Radha has gone to Gauri-tirtha? Look! Lalita is coming from that direction.
Text 19 (f)
padma: ka no hani jam harina dupparihara pi-a-sahi.
ka—what?; no—for us; hani—the harm; jam—because; harina—by Krishna; dupparihara—difficult to be abandoned; pi-a—dear; sahi—our friend.
Padma: What harm is there for us? Krishna will find it very difficult to leave our dear friend Candravali.
Text 19 (g)
lalita: (upasrtya) hala canda-ali vallaha-sinehanahinassa kurangi-sangha-bhu-angassa kurangassa ghare na kkhu amhehim rangini-vasanijja. jam imina masabbhantare vi sa kala-sara-kumari na sumari-adi ta ettha tumam sakkhinim kadum a-adamhi.
upasrtya—approaching; hala—O!; canda-ali—Candravali; vallaha—of the lover; sineha—of the love; anahissa—ignorant; kurangi—of does; sangha—to the flock; ghare—at home; na—not; kkhu—indeed; amhehim—by us; rangini—of Rangini; vasanijja—could stay at home reside; jam—because; imina—by him; masa—a month; abbhantare—within; vi—even; sa—she; kala-sara-kumari—the young black doe; na—not; sumari-adi—is remembered; ta—therefore; ettha—here; tumam—to you; sakkhinim—a witness; kadum—to make; a-adamhi—I have come.
Lalita: (Approaching) O Candravali, that stag ignores the love of his beloved. And He has become a debauchee who loves all the does. We should not allow the doe Rangini to stay in his house. I have come to you to bear witness that that stag has not remembered his beloved for an entire month.
Text 19 (h)
Text 19 (i)
krishnah: (svagatam) hanta mad-artham agata lalita. (candravalim alokya chalam alambate. prakasam). lalite hrdayengitam avijnaya mudha surangam upalabhase. tad esa sandesas tvaya tasyam avedyatam.
svagatam—aside; hanta—indeed; mat-artham—for My sake; agata—has come; lalita—Lalita; candravalim—at Candravali; alokya—glancing; chalam—of a trick; alambate—takes shelter; prakasam—openly; lalite—O Lalita; hrdaya—of the heart; ingitam—the emotion; avijnaya—not understanding; mudha—uselessly; surangam—Suranga; upalabhase—you critise; tat—therefore; esah—this; sandesah—message; tvaya—by you; tasyam—to her; avedyatam—should be caused to be known.
Krishna: (Aside) Lalita has come for Me. (Glancing at Candravali, He decides to resort to a trick. He then says openly:) Lalita, you criticise Suranga unfairly. You do not know the actual desire within his heart. Please give this message to the doe Rangini:
Text 19 (j)
saranga-ramani sada tvam atrasi
tad amum tvad-vasa-hrdayam
harina—by the deer; abhilasyamana—desired; saranga—of Saranga; ramani—O lover; sada—always; tvam—you; atra—here; asi—are; tat—therefore; amum—him; tvat—of you; vasa—under the dominion; hrdayam—whose heart; hrdayam—to the heart; gama—going; locane—whose eyes; viddhi—please know.
"O lover of the Saranga, the stag always desires you. O doe whose eyes penetrate the heart, please know that Suranga's heart is in your power.
Note: If the words "harina" and "saranga" are interpreted to be names of Krishna, then the verse may become:
"O lover of Krishna, Krishna always desires you. Please know O girl whose eyes penetrate the heart, please know that Krishna's heart is in Your power".
Text 20 (a)
padma: (janantikam) kanha appaano pi-a-janam laddhosi. ta juttam ajo-a-jogganam amhanam visajjanam.
jana—the person; antikam—near; kanha—O Krishna; appano—of the sledge; pi-a-janam—beloved; laddhosi—You have attained; ta—therefore; juttam—it is proper; ajo-a-jogganam—who are not qualified to associate with You; amhanam—of us; visajjanam—abandonment.
Padma: (Only to Krishna) Krishna, now You have attained Your beloved. Now You may abandon us, who are not qualified to associate with You.
Text 20 )b)
karavani hanta divyam
divyangi madonnatasu gopisu
anuragitam sakhi dadhe
radha-gandhisu na vamasu
karavani—I do; hanta—indeed; divyam—a vow; divya—splendid; angi—whose limbs; mada—with pride; unnatasu—raised; gopisu—among the gopis; anuragitam—love; sakhi—O friend; dadhe—I place; radha—of Radha; gandhisu—who bear the fragrance; na—not; vamasu—contrary.
Krishna: O splendidly beautiful girl, friend, I vow that I have no love for the proud, crooked gopis who bear the fragrance of Radha.
Note: This verse may also be interpreted:
"O splendidly beautiful friend, I vow that I love the jubilant gopis who bear the fragrance of Radha. I have no love for Radha's enemies".
Text 21 (a)
padma: (sa-darpa-smitam) sahi lalide accari-am accari-am. tumam kkhu anuraha bhanijjasi. ta kisa ajja raha-e u-a-am vina u-idasi.
sa—with; darpa—pride; smitam—smiling; sahi—O friend; lalide—Lalita; accari-am—wonderful; accari-am—wonderful; tumam—you; kkhu—indeed; anuraha—Anuraha; bhanijjasi—are called; ta—therefore; kisa—why?; ajja—now; raha-e—of Radha; u-a-am—the appearance; vina—without; u-idasi—you have appeared.
Padma: (With a insolent smile) Friend Lalita, this is wonderful. Wonderful. You are called Anuradha because you always accompany Radha-gopi. How is it that today you have come here without Radha?
Note: "Radha" and "Anuradha" are also names of stars. Anuradha always follows the star Radha.
Text 21 (b)
cumbati gandam pipasaya tasya
sarati trsarta sarasim
sa karindram tam punar na hi sa
sanskrtena—in Sanskrit; rolambi—of bees; nikurambam—the swarm; cumbati—kisses; gandam—the cheek; pipasaya—with a desire to drink; tasya—of him; sarati—goes; trsa—with thirst; artah—pained; sarasim—to the lake; sah—he; kari—of elephants; indrah—the king; tam—to him; punah—again; na—not; hi—indeed; sa—the lake.
Lalita: (In Sanskrit) With great thirst the bumble-bees kiss the regal elephant's cheek. The thirsty elephant goes to the lake, but the lake does not to him.
Note: In this little allegory Krishna is the regal elephant, Candravali's friends are the bees, and Radha is the lake. The kisses of Candravali's friends are simply an annoyance to the elephant Krishna, who thirsts after Radha. He pursues Radha, but She does not pursue Him.
ekkam dhimadi sevve paheli-am me saheli janehi
citta-phala-ammi lihida ka reha-i mahavassa sada
ekkam—one; dhimadi—O intelligent girl; sevve—Saibya; paheli-am—riddle; me—from me; saheli—O friend; janehi—please know; citta—of the heart; phala-ammi—on the drawing surface; lihida—drawn; ka—what girl?; reha-i—is manifested; mahavassa—of Krishna; sada—always.
Padma: O intelligent Saibya, hear this one riddle from me: What girl is always painted on the canvass of Krishna's heart?
Text 23 (a)
saibya: sahi canda-ali.
sahi—O friend; canda-ali—Candravali.
Saibya: Friend, it is Candravali.
Text 23 (b)
vrinda: (sa-smitam) sadhu vijnatam. candra-mandalavali-mandanena citram khalu mapateh phalakam sata-candram acaksate.
sa—with; smitam—a smile; sadhu—well; vijnatam—understood; candra—of moons; mandala—of circles; avali—with a host; mandanena—with the decoration; citram—the picture; khalu—indeed; mapateh—of Lord Vishnu, the husband of the goddess of fortune; phalakam—the shield; sata—a hundred; candram—moons; acaksate—they call.
Vrinda: (With a smile) You have understood perfectly. They call Vishnu's shield is decorated with the pictures of many moons. For this reason they call His shield ("Satacandra (A hundred moons)".
Note: Saibya said that Candravali is painted on the canvass of Krishna's heart, although Vrinda took "candravali" to mean merely "a host (avali) of moons (candra)", Vrinda also interpreted the word "phalaka" to mean "shield" instead of "canvass".
Text 23 (c)
krishnah: (svagatam) avadata-sileyam.
svagatam—aside; avadate—pure; sila—whose character; iyam—she.
Krishna: (Aside) This girl is very pure at heart.
Text 23 (d)
(candravali sa-lajjam apasavye prayati).
candravali—Candravali; sa—with; lajjam—shyness; apasavye—to the left; prayati—goes.
(Candravali shyly walks to the left).
Text 23 (e)
mama vaharehi vunde paheli-am dippa-heli-vinnane
pi-a-sahi kim ahikkha-e likkhijja-i mahavo bhu-ane
mama—my; vyahara—please do; vunde—O Vrinda; paheli-am—riddle; dippa—brilliant; heli—in riddles; vinnane—O learned one; pi-a—dear; sahi—friend; kim—what?; ahikkha-e—by the name; likkhijja-i—is perceived; mahavo—Krishna; bhu-ane—in the world.
Lalita: O dear friend Vrinda, O brilliant unraveller of riddles, tell the meaning of my riddle: By what name if Madhava (Krishna) known in this world?
Text 24 (a)
vrinda: sakhi radhabhikhyaya.
sakhi—O friend; radha—Radha; abhikhyaya—by the name.
Vrinda: O friend, He is known by the name Radha.
Text 24 (b)
krishnah: yuktam idam yad vaisakah-paryayau madhava-radhau.
yuktam—correct; idam—this; yat—because; vaisakha—of the month Vaisakha; paryayau—two synonyms; madhava—Madhava; radhau—and Radha.
Krishna: This is correct. Madhava and Radha are both synonyms for the month of Vaisakha.
Text 24 (c)
padma: sevve alam paheli-a-pasangena. suhavehi kamalikkhana-rasehim attana-am.
sevve—O Saibya; alam—enough!; paheli-a-sangena—with these riddles; suhavehi—find happiness; kamalikkhana—of lotus-eyed Krishna; rasehim—with the transcendental mellows; attana-am—yourself.
Padma: Saibya, what is the need for all these riddles? Now you may taste the happiness of nectarean transcendental pastimes with lotus-eyed Krishna.
Text 24 (d)
saibya: (kamalakaram vilokya)
bhamarassa tava pamadam padosa-mudita kumuddadi kuna-i
java i-am pa-umali vinda-i na hu ditthim edassa
kamala-akaram—at the pond of lotus flowers; vilokya—looking; bhamarassa—of the bumble-bee; tava—then; pamadam—happiness; padosa—at evening; mudita—blossoming; kumuddadi—the water lily; kurute—does; java—until; i-am—this; pa-umali—the hosts of lotus flowers; vinda-i—finds; na—not; hu—indeed; ditthim—the glance; edassa—of him.
Saibya: (Looking at the lotus pond) Only as long as he does not notice the hosts of lotus flowers is the bumble-bee pleased by the water-lilies blooming in the evening.
Note: If the word "kumuddadi" is interpreted as a name of Radha, if "mudita" is interpreted to mean "jubilant", and if "padmali" is interpreted to mean "Candravali, the friend of Padma-gopi", and if the "bhramara" is interpreted to refer to Krishna, then the verse may be undertood to mean:
"Only as long as He does not notice Padma's friend Candravali is Krishna pleased by jubilant Radha in the evening".
padma: hala saccam bhanasi. tatha hi
vijjodanti raha pekkhijja-i tava tara-alihim
ga-ane tamala-same na java canda-ali phura-i
hala—ah!; saccam—the truth; bhanasi—you speak; tatha hi—furthermore; vijjodanti—shining; raha—the star Radha; pekkhijja-i—is seen; tava—then; tara-alihim—with the stars; ga-ane—in the sky; tamala—as a tamala tree; same—dark; na—not; java—as long as; canda-ali—a host of moons; phura-i—is manifested.
Padma: Ah! You speak the truth. Only as long as a host of moons do not rise in the sky as dark as a tamala tree, does the star Radha and the other stars appear the shine brightly.
Note: If "radha" is taken to refer to Radha-gopi, "candravali" to Candravali-gopi, tara-alihim to Taraka and other gopis" and "tamala-same" to Krishna, whose complexion is dark as a tamala tree, the verse may be understood to mean:
"Ah! You speak the truth. Only as long as Candravali does not appear before Krishna, whose complexion is dark as a tamala tree, does Radha, accompanied by Taraka and Her other gopi-friends, appear very beautiful".
lalita: (visasya. sanskrtena).
vihasya—laughing; sanskrtena—in Sanskrit; sahacari—O friend; vrsabhanujaya—the sun in Taurus; pradurbhave—in the manifestation; vara—beautiful; tvisa—with bodily luster; upagate—arrived; candravali—of moons; satani—hundreds; api—even; bhavanti—are; nirdhuta—eclipsed; kantini—splendor.
Lalita: (Laughing, she says in Sanskrit:) My friend, the splendor of the sun in Taurus eclipses the shining of even hundred of moons.
Note: If "vrsabhanuja" is interpreted to mean "Radha, the daughter of Maharaja Vrsabhanu", and if "candravali" is interpreted to mean "Candravali", then the verse means:
"My friend, the beauty of Radha eclipses the splendor of hundreds of Candravalis".
Text 27 (a)
krishnah: (smitva) kim vacatataya. sannikrstasya surabheh saurabhyam anubhuyatam.
smitva—smiling; kim—what is the use?; vacatataya—this abundant talking; sannikrstasya—nearby; surabheh—of springtime; saurabhyam—the sweet fragrance; anubhyatam—should be experienced.
Krishna: (Smiling) What is the need for all these words? Let us simply enjoy the sweet fragrance fo the spring season.
Text 27 (b)
ka valli natra madhave 'bhyudite
tathapi tam madhavim naumi
sa—with; smitam—a smile; ullasati—opens; phulla—blossoming; gatri—whose limbs; ka—what?; valli—creeper; na—not; atra—here; madhave—when spring; abhyudite—appears; tat—of him; namatah—from the name; prasiddham—famous; tatha api—still; tam—to her; madhavim—the madhavi creeper; naumi—I offer my respectful obeisances.
Vrinda: (With a smile) What creeper does not burts into flower when springtime appears? I bow down to offer my respectful obeisances to the madhavi creeper, which is personally named after spring (madhava).
Note: If "madhava" is interpreted to be a name of Krishna, and "madhavi" is interpreted to be a name of Radha, and if "valli" is interpreted to mean "a beautiful girl as delicate as flowering creeper", then the verse may be interpreted to mean:
"What beautiful girl as delicate as a flowering creeper does not feel her limbs blossom with happiness when Madhava (Krishna) appears? I bow down to offer my respectful obeisances to Madhavi (Radha), who is personally named after Lord Krishna".
Text 28 (a)
padma: (sa-vaimanasyam parikramyoccaih). hala canda-ali dhutta-gotthi-range sangami-a vigghesa-janani-pu-ane kisa sidhilasi.
sa—with; vaimanasyam—unhappiness; parikramya—walking; uccaih—in a loud voice; hala—ah; canda-ali—Candravali; dhuttos dhutta—of rascals; gotthi-range—in the company; sangami-a—associating; vigghesa—of; janani—of Durga-devi, the mother of Ganesa; pu-ane—in the worship; kisa—why?; sidhilasi—slackened.
Padma: (Unhappy, she walks and loudly exclaims) Ah! Candravali! Why have you given up the worship of goddess Durga, the mother of Ganesa? Why do you keep company with these rascals?
Text 28 (b)
candravalim mam anurudhyamanam
runaddhi padme bhavati balena
mallim tamalabhimukham milantim
himsreva valli puratah karala
sa—with; upalambham—censure; candravalim—Candravali; mam—Me; anurudhyamanam—clinging; runaddhi—you stop; padme—O Padma; bhavati—you; balena—forcibly; mallim—jasmine creeper; tamala—a tamal tree; abhimukham—facing; milantim—meeting; himsara—violently; iva—as if; valli—creeper; puratah—in the presence; karala—karala.
Krishna: (As a rebuke) Candravali loves Me, and you try to prevent her from approaching Me. O Padma, you are like a karala weed that prevents a jasmine creeper from approaching a tamala tree.
Text 29 (a)
karala: citthadha re citthadha. ditthi-a magge cce-a laddhattha.
pravisya—enters; citthadha—stop!; re—Oh!; citthadha—stop!; ditthi-a—by good fortune; magge—on the path; cce-a—certainly; laddhattha—obtained.
Karala: Stop! Oh, stop! By good fortune I have found you on this path.
Text 29 (b)
(sarvah paravritya sambhramam natayanti).
sarvah—everyone; paravritya—turning; sambhramam—agitation; natayanti—display dramatically.
(Everyone turns. They are fustrated).
Text 29 (c)
saibya: (apavarya) pa-ume haddhi haddhi. kadham ettha amhe vinnada buddhi-a-e.
apavarya—aside; pa-ume—Padma; haddhi—alas!; haddhi—alas!; kadham—how.; ettha—here; amhe—we; vinnada—we known; buddhi-a-e—by the old woman.
Saibya: (Aside) Padma! Alas! Alas! How did the old woman know we were here?
Text 29 (d)
karala: ammo saccam cce-a- jappidam ta-e nava-ni-a-lampada-e vuddha-makkadi-e.
ammo—aha!; saccam—the truth; cce-a—certainly; jappidam—was spoken; ta-e—by her; nava-ni-a—for butter; lampada-e—greedy; vuddha—old; makkadi-e—by the monkey.
Karala: Aha! The old monkey greedy after butter spoke the truth!
Text 29 (e)
(padma sa-khedam saibya-mukham iksate).
padma—Padma; sa—with; khedam—unhappiness; saibya—of Saibya; mukham—at the face; iksate—looks.
(Padma unhappily glances at Saibya).
Text 29 (f)
lalita: (svagatam buddha-makkadi kakkhadi-e sakkaramakkhidam makkhanam de da-issam.
svagatam—aside; buddha—old; makkadi—monkey; kakkhadi-e—kakkhatika; sakkara—with sugar; makkhidam—mixed; makkahanam—butter; de—to you; da-issam—I shall give.
Lalita: (Aside) Old monkey Kakkhatika, I shall give you butter mixed with sugar.
Text 29 (g)
krishnah: (apavarya) priye tirodhanaya sthanam api te na pashyami. yatah
savye girih sphurati durgama-tunga-srngo
gah palayaty ahaha daksinatas tatharyah
bhuh prsthato virahita vritibhih purastat
krura vivesa jarati katamatra yuktih
apavarya—aside; priye—O beloved; torodhanaya—for disappearing; sthanam—a place; api—even; te—for you; na—not; pashyami—do I see; yatah—because; savye—on the left; girih—Govardhana Hill; sphurati—is manifested; durgama—difficult of climb; tunga—lofty; srngah—with summits; gah—the cows; palayati—protects; ahaha—aha!; daksinatah—on the right; tatha—in thay way; aryah—the noble person; bhuh—the earth; prsthatah—behind; virahita—without; vritibhih—bushes; purastat—ahead; krura—cruel; vivesa—has entered; jarati—the old lady; katama—what?; atra—here; yuktih—solution.
Krishna: (Aside) Beloved, I don't see any place for hiding. On the left is Govardhana Hill, whose tall peaks are difficult to scale. On the right your noble husband is engaged in herding the cows. Behind us there are no bushes suitable for hiding. In front of us is this cruel old lady. What is the solution?
Text 30 (a)
candravali: (svagatam) hanta hanta. akande kakkhasa-e bhavidavvada candali-e candima.
svagatam—aside; hanta—alas!; hanta—alas!; akande—suddenly; kakkhasa-e—harsh; bhavidavva—there may be; candali-e—of the candala woman; candima—ferocity.
Candravali: (Aside) Alas! Alas! All of a sudden this harsh candala woman has become ferocious.
Text 30 (b)
karala (samrambham abhiniya) pecchadha bho pecchadha imassa kusuma-tella-kajjalajalakassa kala-bhu-anga-bha-ankara lo-anancalassa sancalassa bhu-angattanam. jam varaha-maggam gamido imina sa-alanam go-ula-kulangananam mangalo kula-dhammo. (iti sa-sirah-kampam drsau vispharya). are samala-a kassa esa ja-atti janasi. sunahi re nisankam sunahi. jo kkhu bho-indassa dudi-u-appa tassa maha-mallassa.
samrambham—anger; abhiniya—representing dramatically; pecchadha—look!; bho—Oh!; pecchadha—look!; imassa—of Him; kusumma—from flowers; tella—of the oil; kajjalaja-alakassa—of black mascara; kala—a black; bhu-anga—snake; bha-ankara—fearful; lo-ana—of the eyes; ancalassa—of the corners; sancalassa—moving; bhu-angattanam—the snakelike lust; jam—because; varaha-maggam—to destruction; gamido—brought; imina—by Him; sa-alanam—of all; go-ula—of Gokula; kula-angananam—of the chaste girls; mangalo—auspicious; kula-dhammo—chastity; iti—thus; sa—with; sirah—of the head; kampam—shaking; drsau—eyes; vispharya—opening wide; are—O; samala-a—lusty girl; kassa—of whom?; esa—this; ja-ati—wife; janasi—you know; sunahi—listen; re—O; nisankam—without doubt; sunahi—listen; jo—who; kkhu—indeed; bho-indassa—of Kamsa, king of the Bhojas; dudi-u-appa—the second self; tassa—of him; maha—the great; mallassa—wrestler.
Karala: (Angry) Look! Oh, look at the snakelike lust of this debauchee whose complexion is as dark as kusuma-taila mascara, and whose sidelong glance is as fearful as the glance of a black snake, He has destroyed the auspicious chastity of all the pious girls in Gokula. (Shaking her head and opening her eyes wide). O black boy, whose wife is this? Do You know? Listen! Carefully listen. This girl's husband is a great wrestler. He is the intimate friend of Kamsa, the king of the Bhojas.
Text 30 (c)
krishnah: karalike tatah kim.
karalike—O Karala; tatah—then; kim—what?
Krishna: Karala, so what?
Text 30 (d)
karala: (sa-krodham) saccam saccam tumam vana-majjhe appanam dudi-am ra-anam janasi. so cce-a ra-a-ula-gami gotthanaho appano laladam tadissadi.
sa—with; krdoham—anger; saccam—truth; saccam—truth; tumam—You; vana—of the forest; majjeh—in the middle; appanam—self; dudi-am—a second; ra-anam—king; janasi—You think; so—he; cce-a—certainly; ra-a—of the king; kula—into the assembly; gami—going; gotthanaho—the king of the cowherds; appano—his own; laladam—forehead; tadissadi—will strike.
Karala: (Angry) Yes. Yes. In the middle of the forest you think that You have become another king. When He enters the assembly of the actual king, the king of the cowherds will strike His brow with regret.
Text 30 (e)
krishnah: karale tubhyam sape. candravalim vilokya sadhvasam gato 'ham udvegam asadayami.
karale—O Karala; tubhyam—to you; sape—I swear; candravalim—Candravali; vilokya—seeing; sadhvasam—fear; gatah—attained; aham—I; udvegam—trembling; asadayami—attain.
Krishna: Karala, I swear to you: The sight of Candravali makes Me tremble with fear.
Note: If "sadhvasam" is interpreted to mean "the state of not meeting", and "udvega" to mean "unahappiness", then the statement becomes:
"Karala, I swear to you: When I gaze at Candravali I become unhappy that I cannot remain in her association".
Text 30 (f)
karala: (candravalim vilokya. samarsam) ha ni-unjojjarini akomara-sikkhida-kanhahisara-kosale samrambhonnaddha-govi-a-sahassocchitthahara-bimba-tinha-metta-viddhamsida-kulavvade cittha cittha. kim danim bha-esi.
candravalim—at Candravali; vilokya—looking; sa—with; amarsam—anger; ha—ah!; ni-unja—in the forest; ujjarini—who stays awake at night; akomara—since childhood; sikkhida—taught; kanha—with Krishna; ahisara—rendezvous; kosale—expert; samrambha—with agitation; unnaddha—filled; govi-a—of gopis; sahassa—of thousands; ucchittha—remnants; ahara—of lips; bimba—of bimba fruits; tinha—straw; metta—only; viddhamsida—destroyed; kulavvade—whose chastity; cittha—stop! cittha—stops; kim—whether?; danim—now; bha-esi—you are afraid?
Karala: (Looking at Candravali, she angrily says:) O girl who spends sleepless nights in the forest, O girl who since childhood has been expert at secretly meeting with Krishna, O girl whose chastity has been destroyed simply by your thirst for Krishna's bimba-fruit lips, which have already been tasted by thousands of gopis filled with amorous passion, stop! Stop! Have you become frightened?
Text 30 (g)
lalita: ajje ko kkhu doso ji-ana-nahanugada-e paccima-disa-e. ko va dosavaharino surassa; kintu edanam arudha-ra-anam donam ra-am uspadi-a sangama-karini-e sanjha-kuttini-e cce-a- padosanubandhida
ajje—O noble lady; ko—what?; kkhu—indeed; doso—fault; ji-ana-naha—of the lover, who is the lord of life; anudgada-e—of the follower; pascima-disa-e—of the western direction; ko—what?; va—or; dosa—fault; avaharino—free from; surassa—of the sun; kintu—however; edanam—of them; arudha—risen; ra-anam—redness; donam—of them both; ra-am—redness; upasadi-a—manifesting; sangama—together; karini-e—bringing; sanjha—of sunset; kuttini—by the matchmaker; cce-a—certainly; padosa—the evening; anubandhida—relationship.
Lalita: O noble lady, what fault is there for the western horizon, who simply desired to follow the lord of her life, her husband Varuna? What fault is there for the sun, who personally removes the fault of the darkness of night? It is the sunset who has become the matchmaker bringing them both together and making them both red, who is at fault.
Note: In this little allegory the western horizon is Candravali, the sun is Krishna, and the sunset is Padma. The meeting of Candravali-Krishna is not be blamed on either Candravali or Krishna. The blame goes to the matchmaker Padma.
Text 30 (h)
karala: jade saccam kadhesi. (iti praudham atopam natayanti). hanje pa-umi-e para-ghara-virahini kuttini-kamma-lampade ghanti-mandala-cakkavattini maha hatthado kaham mukkissasi. (iti yastim udyacchati).
jade—O daughter; saccam—the truth; kadhesi—you speak; iti—thus; praudham—great; atopam—pride; natayanti—representing dramatically; hanje—O maidservant; pa-umi-e—Padma; para—of others; ghara—the homes; virahini—breaking up; kuttini—of a matchmaker; kamma—the activities; lampade—greedy; ghanti—of unchaste women; mandala—of the circle; cakkavattini—O queen; maha—of me; hatthado—from the hand; kaham—how?; mukkissasi—you will become freed; iti—thus; yastim—the staff; udyacchati—raises.
Karala: Daughter, you speak the truth. (Showing great pride) O maidservant Padma, O girl expert at breaking up the homes of others, O eager matchmaker, O queen of unchaste woman; How will you escape from my hand? (She raises her staff).
Text 30 (i)
padma: (paravritya) ajje na jane kisa kkhijjasi. amhehim tujjha sasanam ce-a kijjantam atthi.
paravritya—turning; ajje—O noble lady; na—not; jane—I understand; kisa—why?; khijjasi—you are unhappy; amhehim—by us; tujjha—of you; sasanam—the order; ce-a—certainly; kijjantam—being done; atthi—is.
Padma: (Turning from her) O noble lady, I do not understand why you have become so unhappy. We were simply following your orders.
Text 30 (j)
vrinda: (svagatam) nunam dhurtaya sabda-cchalam alambitam padmaya. (prakasam) arye saila-mallayor namadvaitena bhranteyam mugdha bala. tad adya ksamyatam.
svagatam—aside; nunam—is it not sot?; dhurtaya—by the rascal; sabda—of words; chalam—a trick; alambitam—rested upon; padmaya—by Padma; prakasam—openly; arye—O noble lady; saila—of the hill; malayoh—and of the wrestler; nama—of the names; advaitena—by being not different; bhranta—bewildered; iyam—this; mugdha—foolish; bala—girl; tat—therefore; adya—now; ksamyatam—should be forgiven.
Vrinda: (Aside) Now the rascal Padma is speaking this tricky lie. (Openly) O noble lady, this foolish girl became bewildered because both the wrestler and the hill have the same name. For now, please forgive her.
Note: Candravali's husband is named Govardhana. The hill in Vraja near Gauri-tirtha is also named Govardhana Hill. Karala told Padma to bring Candravali to Govardhana (The husband), but Padma broght her to Govardhana Hill instead.
Text 30 (k)
(karala yastim vimuncati).
karala—Karala; yastim—the staff; vimuncati—abandons.
(Karala gives up teh staff).
Text 30 (l)
padma: (svagatam) lalide cittha cittha. tuha nikkidam kadum esa jadilam gacchanti mhi. (iti niskranta).
svagatam—aside; lalide—O Lalita; cittha—stay; vittha—stay; tuha—of you; nikkidam—payment in return; kadum—to do; esa—this girl; jadilam—to Jatila; gacchanti-going; mhi—I am; iti—thus; niskranta—exits.
Padma: (svagatam) Lalita, you wait! You wait! Now I am going to Jatila to pay you back. (She exits).
Text 30 (m)
karala: (candravalim alokya) ehi bho kudunga-kudumbgini. ehi. (iti candravalim adaya saibyaya saha niskranta).
candravalim—at Candravali; alokya—glancing; ehi—come here; bho—O; kudunga—in the forest; kudumbini—O housewife; ehi—come; iti—thus; candravalim—Candravali; adaya—taking; saibyaya—Saibya; saha—with; niskranta—exits.
Karala: (Glancing at Candravali) Come on, O housewife who goes to the forest,come on. (Taking Candravali with her, and accompanied by Saibya, she exits).
Text 30 (n)
krishnah: (socchvasam) vunde nunam sadhitarthasi.
sa—with; ucchvasam—a sigh; vunde—O Vrinda; nunam—is it not so?; sadhita—accompanied; artha—your purpose; asi—you are.
Krishna: (sighs) Vrinda, is it not that you have now achieved your aim?
Text 30 (o)
vrinda: madhava rupini madhava-laksmir gauri-tirthe khelati. taya copadhautikam sarvasvam idam daronmudritam gandhaphali-dvandvam.
madhava—O Krishna; rupini—beautiful; madhava—of springtime; laksmih—the goddess; gauri-tirthe—at Gauri-tirtha; khelati—enjoys pastimes; taya—by her; ca—also; upadhaukitam—offered; sarvasvam—the treasure; idam—this; dara—slightly; unmudritam—bloomed; gandhaphali—of campaka flowers; dvandvam—pair.
Vrinda: O Krishna, the graceful beauty of spring is now enjoying pastimes at Gauri-tirtha. She presents before You this gift of two very valuable, slightly blossomed campaka flowers.
Note: If the word "madhava-laksmih" is interpreted to mean, "Radha, the goddess who is the personified opulence of Lord Krishna", then the statement reveals the following meaning:
"O Krishna, Shri Radha, the beautiful goddess who is the personified opulence of and Lord Krishna is now enjoying transcendental pastimes at Gauri-tirtha. She presents before You this gift of two very valuable, slightly blossomed campaka flowers".
Text 30 (p)
krishnah: (sanandam adaya) vunde yavad gavam carane vayasyan avadharya tatranusarami tavad bhavatibhyam agratah prasthiyatam. (iti niskrantah).
sa—with; anandam—happiness; adaya—taking; vunde—O Vrinda; yavat—while; gavam—of the cows; carane—in the herding; vayasyan—friends; avadharya—perceiving; tatra—there; anusarami—I shall follow; avat—then; bhavatibhyam—of you both; agratah—in the presence; prasthiyatam—will be situated; iti—thus; niskrantah—exits.
Krishna: (Happily takes the flowers). Vrinda while I see how My friends are protecting the cows, you two go ahead. I shall follow there.
Text 30 (q)
vrinda: (parikramya) lalite purah sambhavaya kadamba-samrajam. (ity upetya) hanta hanta
sanke pankaja-sambhavo 'pi bhavatah saubhagya-bhangi-bharam
vaktum na ksamate kadamba-nrpate vrindatavi-dyotinah
puspair yasya rama-sahodaratayapy udbhasuram kaustubham
durlilair avahelayadbhir abhitah saurer uras chadyate
parikramya—walking; lalite—O Lalita; purah—ahead; sambhavaya—look; kadamba—of kadamba trees; samrajam—king; iti—thus; upetya—approaching; hanta—indeed; hanta—indeed; sanke—I think; pankaja-sambhavah—the demigod Brahma, who is born from a lotus flower; api—even; bhavatah—of you; saubhagya-bhangi-bharam—the great good fortune; vaktum—to describe; na—not; ksamate—is able; kadamba—of kadamba trees; nrpate—O king; vrinda-atavi—in the forest of Vrindavana; dyotinah—shining; puspaih—with the flowers; yasya—of whom; rama—of the goddess of fortune Laksmi; sahodarataya—with the status of being the brother; api—even; durlilaih—mischievous; avahelayadbhih—mocking; abhitah—in all respects; saureh—of Krishna; urah—the chest; chadyate—is covered.
Vrinda: (Walking) Lalita, look at the regal kadamba tree ahead. (Approaching) Ah! Ah! O regal kadamba tree, even the demigod Brahma, who is born from a lotus flower, cannot adequately describe your great good fortune. You beautiful this forest of Vrindavana. Your flowers cover the chest of Lord Krishna. Those mischievous flowers mock even the effulgent Kaustubha jewel, the brother of the goddess of fortune.
Note: The Goddess of Fortune, and the Kaustubha jewel, were both from the ocean of milk, and therefore they are brother and sister.
Text 31 (a)
lalita: (puro vilokya) vunde i-am visaha-dudi-a bha-avadi ma-anda-kunje pracchannam citthadi.
purah—ahead; vilokya—looking; vunde—O Vrinda; i-am—this; visaha—of Vishakha; dudi-a—the second; bha-avadi—the noble Paurnamasi; ma-anda—of mango trees; kunje—in the grove; pracchannam—hidden; citthadi—stays.
Lalita: (Looking ahead) Vrinda, there is the noble Paurnamasi, hidden in that grove of mango trees with Vishakha.
Text 31 (b)
vrinda: (lavanga-latantike radham vilokya) lalite pashya pashya
kim itah susama vapusmati
kim abhivyaktir alam guna-shriyah
kim iyam murtir udeti radhika
lavanga—clove; lata—creeper; antike—near; radham—Radha; vilokya—seeing; lalite—O Lalita; pashya—look!; pashya—look!; kim—whether?; itah—here; susama—beauty; vapusmati—personified; kim-whether?; abhivyaktih—manifestation; alam—greatly; guna—of transcendental virtues; shriyah—the opulence; athava—or; pranaya—of love; abhisampadah—the opulences; kim—whether?; iyam—this; murtih—manifested; radhika—Radhika.
Vrinda: (Noticing Radha by the clove creeper) Lalita, look! Look! Is this beauty personified? Is this the glory of transcendental virtue personified? Or is this Radhika, the personification form of the greatness of transcendental love?
vidambayaty alam asau kamalam
punah—again; nirupya—looking; karna—ear; alankrta—decorated; kamala—lotus; kuntala—hair; veni—braids; sikhat—from the top; calat—moving; kamala—lotuses; kara—in the hand; kamala—lotus; ashrita—resting; kamala—lotus; vidambayati—mocks; alam—greatly; asau—She; kamalam—Laksmi-devi.
(Looking ahead) Her ears decorated with lotus flowers, a lotus swinging at the end of Her braided hair, a lotus resting in Her lotus hand, she puts even the goddess of fortune, Laksmi, to shame.
samvito murali-karambita-karas cudancale candrika
durad esa manahsila-tilakina bhalena bibhrad dyutim
murtah khelati hanta nanda-grhini-vatsalya-laksmi-rasah
nepathye—from behind the scenes; karna—on the ears; andolita—swinging; mugdha—charming; puspa—of flowers; kalika—of buds; dvandvah—a pair; kadamba—of kadamba flowers; sraja—with a garland; samvitah—endowed; murali—with the flute; karambita—mixed; karah—whose hand; cuda-ancale—in His crown; candrika—the moonlight; durat—from far away; esah—He; manahsila—with the red pigment manahsila; tilakina—with tilaka markings; bhalena—with the forehead; bibhrat—manifesting; dyutim—splendor; murtah—personified; khelati—enjoys transcendental pastimes; hanta—indeed; nanda—of Nanda Maharaja; grhini—of the wife; vatsalya—of parental love; laksmi—of the opulence; rasah—the nectar.
A Voice From Behind the Scenes: Decorated with a garland of kadamba flowers, the flute in His hand, two charming flower-bud earrings swinging on His ears, tilaka drawn in the red pigment manahsila beautifying His forehead, and the moon shining in His hair, Shri Krishna, the personified sweet nectar of Yasoda's great motherly love enjoys transcendental pastimes in the distance.
Text 34 (a)
lalita: nunam bha-avadi-e dure dittho kanho jam vanni-adi.
nunam—is it not so?; bha-avadi-e—by the noble Paurnamasi; dure—from far away; dittho—seen; kanho—Krishna; jam—because; vanni-adi—He is described.
Lalita: Has noble Paurnamasi not seen Krishna from far away? She is describing Him.
Text 34 (b)
vrinda: lalite satyam avidura-varti madhuvairi. tatha hi
natatiha tandavika-dutir andajah
na kadapi krishnamudireksanam vina
mudireksane ksanam api svasity asau
lalite—O Lalita; satyam—in truth; avidura-varti—not very far away; madhuvairi—Krishna, the enemy of Madhu; tatha hi—furthermore; sakhi—O friend; kundali-krta—circled; natati—dances; iha—here; tandavika—Tandavika; hutih—named; andajah—the bird; na—not; kada api—at any time; krishna—of Krishna; mudira—khanjana birds; iksane—whose eyes; ksanam—for a moment; api—even; svasiti—breathes; asau—he.
Vrinda: Lalita, in truth Krishna is not far away. O friend whose eyes are restless are like khanjana birds, the peacock named Tandavika spreads his tail feathers and dances. Without seeing the dark cloud of Shri Krishna, that peacock cannot bear the breathe and live for even a moment.
Text 35 (a)
lalita: sakhi dakkhinena punna-a-sandam pekkha punda-a-mandape nam.
sakhi—O friend; dakkhinena—on the south; punna-a—of punnaga trees; sandam—at the grove; pekkha—please look; punda-am-pundraka—of pundraka; mandape—in the cottage; enam—Him.
Lalita: Friend, look at the grove of punnage trees by the cottage of madhavi creepers in the south.
Text 35 (b)
vrinda: (vilokya. sa-harsam).
cakram vasi-krtavatah kila naicikinam
sobha babhuva parama paramasya yastih
vilokya—looking; sa—with; harsam—happiness; cakram—the circle; vasi-krtavatah—captivating; kila—indeed; naicikinam—of surabhi cows; vamsi—of the flute; ninada—of teh sounds; madhuna—with the honey; madhu-sundanasya—of Lord Krishna, the killer of the Madhu demon; abhira—of cowherds; sekhara—of the crown; gatim—the destination; pratipadayanti—establishing; sobha—beauty; babhuva—is; parama—supreme; paramasya—of the Supreme Personality of Godhead; yastih—the staff.
Vrinda: (Looking, she happily says) With the honey of His flute music, the Supreme Lord Krishna charms the surabhi cows. His supremely splendid staff is the sceptor that establishes His role as the king of the cowherd boys.
Text 36 (a)
lalita: na vuttam danim pi donam annonna-damsanam. ke-alam rangini-am pekkhi-a la-anga-kudangam pavisadi kanho.
na—not; vuttam—done; danim—now; pi—even; donam—of the two; annonna—of each other; damsanam—seeing; ke-alam—only; rangini-am—Rangini; pekkhi-a—seeing; la-anga—of clove creepers; kudangam—the grove; pavisadi—enters; kanho—Krishna.
Lalita: The two still have seen each other. Seeing only the doe Rangini, Krishna enters the grove of clove creepers.
Text 36 (b)
vrinda: pashya pashya
vismaram parito hari-murtitah
parimalan upalabhya kalavati
iyam itah sakhi pundraka-mandape
smita-mukhi tanu-vallim apavrnot
pashya—look!; pashya—look!; vismaran—emanating; paritah—in all directions; hari—of Krishna; murtitah—from the transcendental form; parimalan—the sweet fragrance; upalabhya—perceiving; kalavati—intelligent Radha; iyam—She; itah—there; sakhi—O friend; pundraka—of madhavi creepers; mandape—in the cottage; smita—smiling; mukhi—whose foul-mouth; tanu—body; vallim—creepre; apavrnot—hid.
Vrinda: Look! Look! O friend, perceiving the sweet fragrance flowing from Krishna's trasncendental body in all directions, intelligent Radha, with a smile on Her face, hides the creeper of Her transcendental form in the cottage of madhavi creepers.
(punar nirupya. sa-kautukam).
vyaktim gatabhir abhito bhuvi pamsulayam
sadyah padanka-tatibhih kathitadhvano 'yam
pascad upetya nayane kila radhikayah
kamprena pani-yugalena harir dadhara
punah—again; nirupya—looking; sa—with; kautukam—happiness; vyaktim—manifestation; gatabhih—attained; abhitah—there; bhuvi—on the earth; pamsulayam—in the dust; sadyah—immediately; pada—of the feet; anka—of the marks; tatibhih—by the multitude; kathita—described; adhvanah—the path; ayam—He; pascat—from behind; upetya—approaching; nayane—trembling; pani—of hands; yugalena—with the pair; harih—Krishna; dadhara—held.
(Again looking, she jubilantly says:) Radhika's footprints in the dust announced to Lord Krishna the direction She had taken. Approaching from behind, Krishna covered Radha's eyes with His trembling hands.
Text 38 (a)
lalita: hanta hanta esa pula-idangi vama lila-kamalena tadedi kamalekkhanam.
hanta—indeed; hanta—indeed; esa—She; pula-idangi—the hairs of Her body standing upright in ecstasy; vama—the crooked girl; lila—toy; kamalena—with the lotus flower; tadedi—strikes; kamala-ikkhanam—lotus-eyed Krishna.
Lalita: The hairs of Her body standing erect in transcendental bliss, this crooked girl is now stricking lotus-eyed Krishna with Her toy lotus-flower.
Text 38 (b)
vrinda: pashya pashya
bhru-bhedah smita-samvrito na hi na hity uktir madenakula
visrantoddhati pani-rodha-racanam suskam tatha krandanam
srsto yah sakhi radhaya muhur ayam sangopanopakramo
bhavas tena hrdi sthito murabhidi vyaktah samantad abhut
pashya—look!; pashya—look!; bhru—of the eyebrows; bhedah—knitting; smita—by a smile; samvritah—covered; na—not; hi—indeed; na—no; hi—indeed; iti—thus; uktih—statement; madena—by happiness; akula—agitated; visranta-uddhati—weak; pani—of the hands; rodha—of the obstruction; racanam—creation; suskam—dry; tatha—in that way; krandanam—crying tears; srstah—created; yah—who; sakhi—O friend; radhaya—by Radha; muhuh—repeatedly; ayam—this; sangopana—of concealment; upakramah—the attempt; bhavah—love; tena—by this; hrdi—in the heart; sthitah—situated; mura-bhidi—for Krishna, the killer of the Mura demon; vyaktah—manifested; samantat—completely; abhut—was.
Vrinda: Look! Look! O friend Her frown revealing smiles, Her words of "No! No!" spoken with great happiness, weak resistance from Her hands, and, Her dry tears, although She repeatedly tries to conceal Her actual feelings, only clearly reveal the great love that Radha bears for Lord Krishna in Her heart.
pratikulyam iva yad vivrnvati
keli-karmani gata pravinatam
tena tustim atulam harir yayau
pratikulyam—hostility; iva—as if; yat—which; vivrnvati—doing; radhika—Shrimati Radharani; rada—with Her teeth; nakha—and nails; arpana—placing; uddhura—victorious; keli—of amorous pastimes; karmani—in the activity; gata—attained; pravinatam—expertise; tena—by this; tustim—pleasure; atulam—incomparable; harih—Lord Krishna; yayau—attained.
Lalita: Experty enjoying amorous pastimes, Shrimati Radharani bites Lord Krishna with Her teeth and scratches Him with Her nails,as if She has become His enemy. These activities bring Lord Krishna incomparable pleasure.
nairanjanyam upeyatuh parigalan modasruni locane
svedodbhuta-vilepanam kila kuca-dvandvam jahau ragitam
yugautsukyam agad urah sphurad iti preksyodayam sanginam
radhe nivir iyam tava slatha-guna sanke mumuksam dadhe
vihasya—laughing; nairanjanyam—without mascara; upeyatuh—attain the condition; parigalat—trickling down; moda—of joy; asruni—tears; locane—in the eyes; sveda—perspiration; udbhuta—manifested; vilepanam—without kunkuma; kuca—of breasts; dvandvam—pair; jahau—gave up; ragitam—red color; yoga—to touch; autsukyam—eagerness; agat—attained; urah—the chest; sphurat—manifested; iti—thus; preksya—seeing; udayam—manifestation; sanginam—of those that touch; radhe—O Radharani; nivih—undergarment; iyam—this; tava—Your; slatha—loosened; guna—string; sanke—I think; mumuksam—the desire for becoming free; dadhe—attained.
O Radharani, (Now that You have met Lord Krishna) Your eyes are full of tears of joy that have washed away Your black mascara. (You have become so excited) that perspiration has washed away the red kunkuma adorning Your breasts. As You gaze at Lord Krishna's chest. You yearn to embrace it. Your undergarment has also become loosened. I think it wishes to become untied altogether".
Text 41 (a)
lalita: kadham edam vi-addha-mi-unam mahavi-kudangantaridam samvuttam.
kadham—how?; edam—this; vi-addha—expert; mi-unam—couple; mahavi—of madhavi creepers; kudanga—the grove; antarida—hidden; samvuttam—is.
Lalita: How has this expert couple become hidden in the grove of madhavi creepers?
Text 41 (b)
kas trptim adhigacchati
radha-madhavayoh—of Radha and Krishna; medhyam—pure; keli—of amorous pastimes; madhvika—of the madhvika nectar; madhurim—the sweetness; dhayan—drinking; nayana—of the eyes; bhrngena—with bumble-bee; kah—why?; trptim—satiation; adhigacchati—attains.
Vrinda: When the bumble-bees of his eyes drink the sweet, pure, sacred madhvika nectar of the amorous pastimes of Shri Shri Radha and Krishna, what person becomes satiated?
Text 42 (a)
lalita: hala ede galana-marandam pi mahavi-puppha-sandoham mukki-a kisam bhinga puvvahimuham dha-anti.
hala—aha!; ede—they; galanta—trickling; marandam—honey; pi—even; mahavi—madhavi; puppha—of flowers; sandoham—the multitude; mukki-a—abandoning; kisam—why?; bhinga—the bees; puvva—the eastern direction; ahimuham—facing; dha-anti—fly.
Lalita: Ah! Why have these bees abandoned these madhavi flowers dripping with honey, and instead hurried to the east?
Text 42 (b)
vrinda: sakhi vimucya madhavi-mandapam nagara-mandalottamsau prasthitau tayor amodam anusarpantah satpada dhavanti. tad ehi lata-mandiralokanena nandayavas caksusi. (iti parikramya) lalite pashya pashya.
sakhi—O friend; vimucya—abandoning; madhavi—of madhavi creepers; mandapam—the cottage; prasthitau—situated; tayoh—of Them; amodam—the sweet fragrance; anusarpantah—following; satapadah—the bumble-bees; dhavanti—run; tat—therefore; ehi—come; lata—of creepers; mandira—the palace; alokanena—by seeing; nandayavah—let us delight; caksusi—the eyes; iti—thus; parikramya—walking; lalite—O Lalita; pashya—look!; pashya—look!
Vrinda: Friend, Radha and Krishna, the two crown of all amorous couples, have left the cottage of madhavi creepers, and the bumble-bees are hurriedly following Their sweet fragrance. Come, let us delight our eyes by looking at the palace of creepers. (They walk). Look! Look!
Text 42 (c)
manohari hara-skhalita-manibhis tara-taralaih
ayam kunjas talpi-krta-kusuma-punja-pranayavan
samantad uttungam pisunayati rangam murabhidah
manohari—charming; hara—from the necklace; skhalita—fallen; manibhih—with jewels; tara—of pearls; taralaih—with the middle of the necklace; parimlayat—wilted; malyah—garland; milita—met; purata—golden; alankrti—of ornaments; kanah—fragments; ayam—this; kunjah—forest grove; talpi—the bed; krta—fashioned; kusuma—of flowers; punja—an abundance; pranayavan—placed; samantat—on all sides; uttungam—great; pisunayati—indicates; rangam—pleasure; mura-bhidah—of Lord Krishna, the killer of the Mura demon.
This charming grove , there are scattered jewels and pearls from broken necklaces, wilted garments, fragments of golden ornaments, and a bed fashioned from many flowers, clearly shows that Krishna enjoyed very blissful pastimes here.
lalita: (nipunam nirupya. sanskrtena).
dhuna dhinoto nayane mama puspa-sayya
nipunam—expertly; nirupya—looking; sanskrtena—in Sanskrit; krishna—of Krishna; anga—the limbs; sangama—touching; milat—meeting; ghursrna—saffron; anga-raga—ointment; radha—of Radha; pada—from the feet; skhalat—falling; alaktaka—lac; rakta—red; parava—side; sindura—of sindura; bindu—with drops; cita—collected; gharma-jala—with perspiration; uksita—sprinkled; iyam—this; dhuna—broken; dhinoti—delights; nayane—eyes; mama—my; puspa—of flowers; sayya—bed.
Lalita: (Looking closely, she says in Sanskrit:) Smeared with saffron from Krishna's limbs, and red lac fallen from Radha's feet, and sprinkled with perspiration mixed with drops of red sindura, this broken bed of flowers delights my eyes.
cakrida ya rajasi ranjita-sutra-baddha-
seyam kutah pravara-vibhrama-kausalani
radhadhyagista bata vairajitam jigaya
sa—with; vismayam—wonder; cakrida—played; ya—who; rajasi—in the dust; ranjita—colored; sutra—by a string; baddha—bound; go—of a cow; karna—as the ear; matra—only as long; cikura—whose hair; nava—newly; viddha—pierced; karna—whose ear; sa iyam—She; kutah—where? pravara—excellent; vibhrama—in amorous pastimes; kausalani—expertise; radha—Radha; adhyagista—has learned; bata—indeed; vairajitam—unconquerable Lord Krishna.
Vrinda: (Struck with wonder) As a child She played in the dust, Her ears newly pierced, and Her hair, only as long as a cow's ear, tied with a colored ribbon. Where has this Radha so expertly learned the art of amorous pastimes that She has defeated unconquerable Lord Krishna?
Tex 45 (a)
lalita: (purvatah preksya) vunde pekkha nadi-dure sa-raho mahavo.
purvatah—to the east; preksya—looking; vunde—O Vrinda; pekkha—look; na—not; adi—very; dure—far away; sa—with; raho—Radha; mahavo—Krishna.
Lalita: (Looking to the east) Vrinda, look! Not very far away are Radha and Krishna.
Text 45 (b)
vrinda: srnuvah kim aha.
srnuvah—let us listen; kim—what?; aha—says.
Vrinda: What is She saying? Let us listen.
Text 45 (c)
kuru kuvalayam karnotsange lavangam abhanguram
vikira cikurasyantar malli-srajam ksipa vaksasi
anagha jaghane kadambim me pralambaya mekhalam
kalayati na mam ali-vrindam hare niralankrtam
nepathye—behind the scenes; sanskrtena—in Sanskrit; kuru—please do; kuvalayam—a kuvalaya lotus flower; karna—of the ear; utsange—on the top; lavangam—a lavanga flower; abhanguram—unblossomed; vikira—spread; cikurasya—of the hair; antah—within; malli—of malli flowers; srajam—a garland; ksipa—please place; vaksasi—on the chest; anagha—O supremely pure one; jaghane—on the hip; kadambim—of kadamba flowers; me—of Me; pralambaya—please place; mekhalam—a belt; kalayatu—may see; na—not; mam—Me; ali—of gopi-friends; vrindam—the multitude; hare—O Krishna; niralankrtam—undecorated.
(From behind the Scenes).
Radha: (In Sanskrit) Place a kuvalaya lotus flower on My ear. Put a lavanga in My hair. Place a garland of malli flowers on My chest. Place a garland of kadamba flowers around My hips. O supremely pure Krishna, My gopi-friends should not see Me undecorated.
vrinda: (smitam krtva)
nakhankan khelormi-skhalita-sikhi-paksavalir iyam
sphuram-mukta-tulyair alaghu-ghana-gharmambubhir alam
samrddha me medham madhumathana-murtir madayati
smitam—a smile; krtva—doing; vahanti—carrying; manjistha—as manjistha; arunita—as red; tanu—slender; sutra—threads; ujjvala—splendid; rucin—luster; nakha—of fingernails; ankan—marks; khela—of pastimes; urmi—by the waves; skhalita—fallen; sikhi—peacock; paksa—of feathers; avalih—host; iyam—this; sphurat—glistening; mukta—pearls; tulyaih—like; alaghu-ghana—abundant; gharma-ambubhih—with perspiration; alam—greatly; samrddha—enriched; me—of me; medham—the mind; madhu-mathana—of Krishna, the killer of the Madhu demon; murtih—the transcendental form; madayati—delights.
Vrinda: (Smiling) Marked with fingernails scratches as brilliant as threads dyed with manjistha, it's peacock feather ornaments washed away bythe waves of many amorous pastimes, and decorated with many drops of perspiration like glistening pearls, the transcendental forms of Shri Krishna delights my mind.
Text 47 (a)
(tatah pravisati krishnah prasadhitangi radha ca).
tatah—then; pravisati—enters; krishna—Krishna; prasadhita—decorated; angi—whose body is; radha—Radha; ca—and.
(Krishna enters, accompanied by Radha, whose body is decorated).
Text 47 (b)
nitam te punar-uktatam bhramarakaih kasturika-patrakam
netrabhyam vikali-krtam kuvalaya-dvandvam ca karnarpitam
haras ca smita-kanti-bhangibhir alam pistanupesi-krtah
kim radhe tava mandanena nitaram angair asi dyotita
nitam—brought; te—to you; punah-uktatam—to the condition of being redundant; bhramarakaih—by curling locks of hair; kasturika—of musk; patratam—designs and picture; netrabhyam—by the eyes; vikali-krtam—withered; kuvalaya—of lotus flowers; dvandvam—the pair; ca—also; karna—on the ears; arpitam—placed; harah—the necklace; ca—and; smita—of the smile; kanti—by the beautiful splendor; bhangibhih—by the waves; alam—greatly; pista-anupesi-krtah—crushed; kim—what is the use?; radhe—O Radharani; tava—Your; mandanena—with the ornaments; nitaram—greatly; angaih—by Your onw bodily limbs; asi—You are; dyotita—splendidly beautified.
Krishna: Your curling locks of hair make these tilaka decorations drawn in musk useless and redundant. Your eyes are so beautiful that they make the two lotus flowers on Your ears wilt by comparison. The waves of the beauty of Your splendid smile has crushed Your necklace into dust. O Radharani, what is the use of You wearing all these decorations? You are already splendidly decorated by the beauty of Your limbs. These other decorations are simply a useless waste of time.
Text 48 (a)
ubhe: (upasrtya) sundara idam parama-manjulam vasanti-kusuma-mandanam.
upasrtya—approaching; sundara—O handsome one; idam—this; parama—supremely; manjulam—beautiful; vasanti—madhavi; kusuma—flowers; mandanam—decoration.
Both Gopis: (Approaching) O handsome one, these decorations os madhavi flowers are very beautiful.
Text 48 (b)
krishnah: (stabakta-dvandvam adaya sa-harsam).
kamyamana muhur maya
yukta tvam atimuktanam
srenya su-sroni sevitum
stabaka—clusters of flowrs; dvandvam—the pair;s adaya—taking; sa—with; harsam—joy; dhyeyena—the object of meditation; mukta—of liberated souls; vrindasya—of the multitudes; kamyamana—desired; muhuh—at every moment; maya—by Me; yukta—proper; tvam—You; atimuktanam—of madhavi flowers; srenya—by hosts; su-sroni—O girl with the beautiful hips; sevitum—to be served.
Krishna: (Taking the two clusters of flowers, He says with happiness) I am the object of the meditation for the hosts of liberated souls, and You are the constant object of My desire. O girl with the beautiful hips, it is proper that You be decorated with these madhavi flowers.
Note: If the word "atimukta" is interpreted to mean "the souls who have attained the ultimate stage of liberation", then the verse may be undertood in the following way:
"I am the object of meditation for the hosts of liberated souls, and You are the constant object of My desire. O girl with the beautiful hips, it is proper that You also be served by those souls who have attained the ultimate stage of liberation".
Text 49 (a)
(iti radham avatamsayati).
iti—thus; radham—Radha; avatamsayati—decorates.
(He decorates Radha).
Text 49 (b)
anuparamati yame kamam ahnas trtiye
jalada-samaya-laksmir yauvanojjrmbhane 'dya
nava-yavasa-kadambais tarpitanam kadambah
kalayati surabhinam gokulayabhimukhyam
nepathye—from behind the scenes; anuparamati—not over; yame—quarter; kamam—greatly; ahnah—of the day; trtiye—the third; jalada-samaya—of the time of clouds; laksmih—the beauty; yauvana—of youth; ujjrmbhane—in the yawning; adya—now; nava—new; yavasa—of grasses; kadambaih—with multitudes; tarpitanam—satisfied; kadambah—the multitude; kalayati—does; surabhinam—of surabhi cows; gokula—of Gokula; abhimukhyam—in the direction.
A Voice From Behind the Scenes: The monsoon season now displays its youthful beauty. Even though the third quarter of the day is not yet over, the surabhi cows, satisfied by the abundant new grasses, are now moving towards Gokula Village.
Text 50 (a)
lalita: rahe anujanehi. ratti-mandana-ttham dullaham vasanta-kususmam gehnissam. (iti niskranta).
rahe—O Radha; anujanehi—please give permission to depart; ratti—at night; mandana—decoration; ttham—for the purpose; dullaham—rare; vasanta—spring; kusumam—flowers; gehnissam—I shall gather; iti—thus; niskrantah—exits.
Lalita: O Radha, please give me permission to depart. I shall gather rare spring flowers to decotate You tonight. (She exits).
Text 50 (b)
krishnah: (smitva. janantikam) vrnde kincid vinodam vidhatu-kamo 'smi. tad atra priyayah pratyayiteyam puro drumadhirudha kakkhati tvaya mat-paksa-grahini kriyatam.
smitva—smiling; jana-antikam—aside; vrnde—O Vrinda; kincit—some; vinodam—pastime; vidhatu—to perform; kamah—desiring; asmi—I am; tat—therefore; atra—here; priyayah—of My beloved; pratyayita—the confidential friend; purah—in the presence; druma—a tree; adhirudha—climbed; kakkhati—Kakkhati; tvaya—by you; mat—of Me; paksa—the part; grahini—taking; kriyatam—may be.
Krishna: (Smiling, aside) Vrinda, I wish to play a certain game. In this tree before us is Radha's confidential friend Kakkhati. You please arrange that Kakkhati take up My cause.
Text 50 (c)
vrinda: bhavatu yatisye.
bhavatu—so be it; yatisye—I will try.
Vrinda: So be it. I will try.
Text 50 (d)
krishnah: (radham avetya) priye candra (ity ardhokte krtrima-sambhramam natayati).
radham—Radha; avetya—approaching; priye—O beloved; candra—Candra; iti—thus; ardha—half; ukte—spoken; krtrima—artificial; sambhramam—bewilderment; natayati—represents dramatically.
Krishna: (Approaching Radha) My dear Candra.... (He stops in the middle of the word and pretends to become bewildered).
Text 50 (e)
radhika: (sa-khedam) haddhi haddhi. kadham evvam sunantam vi na me phudidam kanna-ju-alam.
sa—with; khedam—grief; haddhi—alas!; haddhi—alas!; kadham—why?; evvam—in this way; sunantam—hearing; vi—although; na—not; me—My; phudidam—burst; kanna—of ears; ju-alam—the pair.
Radhika: (Aggrieved) Alas! Alas! Why is it that, even though they hear these words, My two ears do not burst apart?
Text 50 (f)
vrinda: (svagatam) picchika-bhramanena kakkhatikam unmadya harer abhistam vyaharayisye. (ity alaksitam tatha krtva prakasam). sakhi range ma bhaja vaimukhyam.
svagatam—aside; picchika—of a bunch of peacock feathers; bhramanena—by waving; kakkhatikam—Kakkhati; unmadya—enchanting; hareh—of Krishna; abhistam—the desire; vyaharayisye—I shall cause to speak; iti—thus; alaksitah—unobserved; tatha—in that way; krtva—having done; prakasam—openly; sakhi—O friend; range—in these happy pastimes; ma—don't; bhaja—become; vaimukhyam—averse.
Vrinda; (Aside) By waving this bunch of peacock feathers I shall cast a spell over Kakkahti and force her to speaks according to Krishna's desire. (Unobserved, she does that, and then she openly says:) Friend, don't become hostile on this happy occasion.
Text 50 (g)
krishnah: priye candranane kim ity akande vimanaskasi.
priye—O beloved; candra—moon; anane—whose face; kim—why?; iti—thus; akande—suddenly; vimanaska—morose; asi—You are.
Krishna: O moon-faced beloved, why are You suddenly morose?
Text 50 (h)
samini imina tujjha muddhattanena lalida na jivissadi.
nepathye—behind the scenes; samini—O mistress; imina—because of this; tujjha—your; muddhattanena—foolishness; lalida—Lalita; na—not; jivissadi—will live.
A Voice From Behind The Scenes: O Mistress, because of Your foolishness Lalita will not be able to remain alive.
Text 50 (i)
radhika: (urdhvam alokya. svagatama). nisandehamhi kida kakkhadi-a-e. (prakasam) pa-andam kkhu kulisa-vipphujjidam kadham dindimadambarena samvaranijjam hodu. (iti paran-mukhi bhavati).
urdhvam—upwards; alokya—looking; svagatam—aside; nisandeha—freed from doubt; amhi—I am; kida—become; kakkhadi-a-e—by the monkey Kakkhati; prakasam—openly; pa-andam—violent; kkhu—indeed; kulisa-vipphujjidam—thunder; kadham—how is it?; dindima—of small dindima drums; dambarena—by a single; samvaranijjam—covered; hodu—may be; iti—thus; parat-mukhi—turning the face in aversion; bhavati—becomes.
Radhika: (Looking up, She says to Herself:) Kakkhati has dispelled My doubts. (Openly) Is it possible for a single small dindima drum to drown out the sound of violent thunder? (She turns Her face in aversion).
Text 50 (j)
vidhuri-krtam apy ati-krudhagre
mama radha-vadanam mano dhinoti
apavarya—aside; samara—in battle; uddhura—raised; kama—of cupid; karmuka—of the bow; shri—the beauty; vijayi—defeating; bhru—of eyebrows; yugam—the pair; akula—agitated; aksi—of eyes; padmam—lotus flowers; vidhuri-krtam—contorted; api—even; ati—great; krudha-agre—in anger; mama—of Me; radha—of Radha; vadanam—the face; manah—the heart; dhinoti—delights.
Krishna: (Aside) With eyebrows that defeat the beauty of cupid's bow raised in battle, and with agitated lotus eyes, even though contorted in great anger, the face of Radha delights My heart.
Text 51 (a)
(iti radha-patancalam uccalya) sundari madhurena samapyatam madhu-vihara-kautukam).
iti—thus; radha—of Radha; pata—of the sari; ancalam—the edge; uccalya—lifting; sundari—O beautiful girl; madhurena—with a sweet; samapyatam—should be concluded; madhu—of springtime; vihara—of pastimes; kautukam—the happiness.
(Lifting the edge of Radha's sari) O beautiful one, the happiness of these springtime pastimes should be concluded with sweetness).
Text 51 (b)
haddhi haddhi. bho pa-uma-sikkhe duttha-sarasi tumam pi mam kadakkhasi. ta kisa paranam dharemi.
punah—again; nepathye—from behind the scenes; haddhi—alas!; haddhi—alas!; bho—Oh!; pa-uma—of Padma; sikkhe—student; duttha—wicked; sarasi—O sarasi bird; tumam—you; pi—even; mam—at Me; kadakkhasi—gaze from the corner of the eye; ta—therefore; kisa—why?; paranam—life-breath; dharemi—do I maintain.
Again a Voice From Behind The Scenes: Alas! Alas! O wicked sarasi-bird, O student of Padma, even you stare at me from the corners of your eye! Why should I continue to maintain my life-breath?
Text 51 (c)
radhika: (nisamya sa-rosam apasarpanti). vunde param ketti-am vidambidamhi. ta jhatti varehi nam kavada-paripadi-nata-a-suttadharam bhu-ana-mararambhi-murali-sikkha-nisankam karali-a-natti-kila-kurangam.
nisamya—listening; sa—with; rosam—anger; apasarpanti—moving away; vunde—O Vrnde; param—further; ketti-am—how much?; vidambida—mocked; amhi—I will be; ta—therefore; jhatti—at once; varehi—please stop; nam—him; kavada—tricks; paripadi—manifesting; nata-a—of the drama; suttadharam—the stage manager; bhu-ana—of the world; mara—of death; arambhi—beginning; murali—of the flute; sikkha—instruction; nisankam—without doubt; karali-a-natti—of Candravali, the granddaughter of Karala; kila—for pastimes; kurangam—a deer.
Radhika: (Listening, She draws back). Vrinda, how much further am I to be ridiculed? At once stop the stage-manager who is the director of this drama. He simply teaches the flute how to kill the entire world. He is simply a pet deer who plays in the hands of Karala's granddaughter Candravali.
Note: If the word "mara" is taken the mean "cupid", then the second sentence of these words becomes:
"He simply teaches the flute how to fill the world with amorous desires".
Text 51 (d)
krishnah: (sananda-smitam) sakhi vrnde prasadaya radham.
sa—with; ananda—of bliss; smitam—a smile; sakhi—O friend; vrnde—Vrinda; prasadaya—please pacify; radham—Radha.
Krishna: (With a blissful smile) Friend Vrinda, please pacify Radha.
Text 51 (e)
vrinda: priya-sakhi radhe vidagdha-vadhunam murdhanyasi. tad akande kathora-mana-kandena napasaraya vallabha-krishnasaram.
priya—dear; sakhi—O friend; radhe—Radha; vidagdha—expert; vadhunam—girls; murdhanya—the greatest; asi—You are; tat—therefore; akande—suddenly and for no good reason; kathora—harsh; mana—jealous anger; kandena—with the stick; na—do not; apasaraya—drive away; vallabha—of Your beloved; krishnasaram—the black deer.
Vrinda: Dear friend Radha, You are the greatest of all expert and intelligent girls. Please don't suddenly and for no good reason chase away the staff with the hard staff of Your jealous anger the black deer that is Your beloved Krishna.
Text 51 (f)
radhika: (badham avajnam abhiniya) ettha avatthadum na juttamhi. (iti niskranta).
badha—greatly; avajnam—contempt; abhinya—representing dramatically; ettha—here; avasthatum—to stay; na—not; jutta—proper; amhi—I am; iti—thus; niskranta—exits.
Radha: (Very contemptuous) It is not proper for Me to stay here. (She exits).
Text 51 (g)
krishnah: vrnde baliyasi rosanale sama-madhvikam uddipanayaiva. tad alam atranuyatraya.
vrnde—O Vrinda; baliyasi—powerful; rosa—of anger; anale—in the fire; sama—of words conciliation; madhvikam—madhvikam—madhvika nectar; uddipanaya—for inflaming; eva—certainly; tat—therefore; alam—what is the use?; atra—here; anuyatraya—of following Her.
Krishna: The madhvika nectar of sweet words will only inflame the great fire of Her anger. What is the use of following Her?
Text 51 (h)
vrinda: kim atra yuktam.
kim—what?; atra—here; yuktam—is proper.
Vrinda: What should be done?
Text 51 (i)
krdhah: vrnde vara-varni-nivesena radham prasadhayitum icchami. tad atra bhavatya samadhana-madhya-vasiyatam.
vrnde—O Vrinda; vara—beautiful; varnini—fair-complexioned girl; vesena—with the disguise; radham—Radha; prasadhayitum—is conquer; icchami—I desire; tat—this; atra—in this; bhavatya—you; samdhana-madhya-vasiyatam—should be agreed to help.
Krishna: Vrinda, I desire to conquer Radha by disguising Myself as a beautiful fair-complexioned girl. Please help Me in this.
Text 51 (j)
(vrinda sangi-karam smitam karoti).
vrinda—Vrinda; sa—with; angi-karam—assent; smitam—a smile; karoti—does.
(Vrinda smiles in assent).
Text 51 (k)
krishnah: sakhi gauranga-raga-sangatam varanganave sasadhanam katham atrabhilipsye.
sakhi—O friend; gauranga—golden; raga—cosmetic; sangatam—in contact; vara—beautiful; angana—of a girl; vesa-sadhanam—garments; katham—how; atra—here; abhilipsye—may be obtained.
Krishna: Friend, how may I get some golden cosmetics and clothing suitable for a beautiful girl.
Text 51 (l)
madhumangalah: pi-ava-assa atthi gauri-ghare taha-viha-vesa-samaggi ja pa-uma-e mama hatthe samappide.
pravisya—entering; pi-a—dear; va-assa—friend; atthi—there is; gauri—of Gauri; ghare—in the temple; taha—in this; viha—way; yesa—garments; samaggi—a collection; ja—which; pa-uma-e—by Padma; mama—of me; hatthe—in the hand; namappida—placed.
Madhumangala: Friend, Padma placed all these things in my hand, and they are now in the temple of Gauri.
Text 51 (m)
krishnah: (sa-harsam) vrnde gauri-grha-gambhirikayam bhavisayami. tad atma-bhagini-bhavena sambhavaniyo 'ham. (iti sa-vayasyo niskranta).
sa—with; harsam—happiness; vrnde—O Vrinda; gauri—of Gauri; grha—of the temple; gambhirikayam—in the inner room; bhavisyami—I shall be; tat—then; atma—own; bhagini—of the sister; bhavena—with the nature; sambhavaniyah—shall be conceived; aham—I; iti—thus; sa—accompanied by; vayasyah—His friend; niskrantah—exits.
Krishna: (Jubilant) Vrinda, I shall be in the inner sanctum of the temple of Gauri. You act as if I am your sister. (He exits with His friend Madhumangala).
Text 51 (n)
vrinda: (parikramaya. dure drstim ksipanti).
avacinvantyor vayasyayor atra
sphutam idam eva sa-lajjam
parikramya—walking; dure—far away; drstim—glance; ksipanti—casting; campaka—campaka; lavanga—lavanga; bakulani—and bakula flowers; avacinvatyoh—picking; vyasyayoh—of the friends; atra—here; sphutam—clearly; idam—this; eva—certainly; sa—with; lajjam—embarrassment; radha—Radha; vrittam—activity; nivedayati—informs.
Vrinda: (Walks, and then gazes into the distance) As Her two friends pick campaka, lavanga, and bakula flowers, an embarrassed Radha tells then everything that has happened.
Text 52 (a)
(pravisya tatha-vidha radha).
pravisya—entering; tatha—in that; vidha—way; radha—Radha.
(In that way Radha enters).
Text 52 (b)
Radha: sahi tado ham anunedum pa-uttam mam avahiri-a ettha pattamhi.
sahi—O friend; tado—therefore; ham—I; anundena—to pacify; pa-uttam—engaged; nam—Him; avahiri-a—seeing; ettha—here; pattamhi—I have come.
Radha: Friend, then seeing that He wished to pacify Me, I came here.
Text 52 (c)
lalita: rahe na kkhu tumamhi kanhassa gotta-skhalidam sivine vi sambhavi-adi. ta pa-iti-pamattanam pasunam palave kida-visambha tumam vancidasi.
rahe—O Radha; na—not; kkhu—indeed; tumamhi—to You; kanhassa—of Krishna; gotta—the name; akhalidam—falling; sinive—in dream; vi—even; sambhavi-adi—is possible; ta—therefore; pa-iti—by nature; pamattanam—bewildered; pasunam—animals; palave—in the talking; kida—done; visambha—trust; tumam—You; vancida—cheated; asi—are.
Lalita: O Radha, in Your presence Krishna cannot even utter the name of another woman, even in His sleep. You have believed the words of an animal, by nature bewildered and foolish, and as a result You have been cheated.
Text 52 (d)
visakha: haddhi haddhi. lalide pekkha ajja sohagga-punnimahe araddha-sangharisa balino padipakkha. ta vidambida mha devena.
haddhi—alas!; haddhi—alas!; lalide—O Lalita; pekkha—look!; ajja—now; sohagga-punnimahe—on Saubhagya-purnima; araddha—begun; sangharisa—rivalry; balino—powerful; padipakkha—rivals; ta—therefore; vidambida—mocked; mha—I am; devena—by fate.
Vishakha: Alas! Alas! Lalita, look! On this Saubhagya-purnima day our formidable rivals have begun their battle with us. Fate is now mocking me.
Text 52 (e)
lalita: visahe saccam kahesi. ettha mahusave ja-i amhanam muha-malinnam savvatti-o pekkhissanti tado solluntham kadukkhanti-o hasissanti.
visahe—O Vishakha; saccam—the truth; kahesi—you speak; ettha—in this; mahusave—great festival; ja-i—if; amhanam—of us; muha—of the face; malinam—distress; savvatti-o—rivals; pekkhissanti—will see; tado—then; sa—with; ulluntham—sarcasm; kadukkhanti-o—casting sidelong glances; hasissanti—will laugh.
Lalita: Vishakha, you speak the truth. If our rivals see unhappiness on our faces during this great festival, they will sarcastically stare at us from the corners of their eyes and they will laugh.
Text 52 (f)
radhika; (svagatam) sahu sahi-o mantenti. ta kim ettha saranam.
svagatam—aside; sahu—nicely; sahi-o—My friends; mantenti—advise; ta—therefore; kim—what?; ettha—in this matter; saranam—is the shelter.
Radhika: (Aside) My friends give good advise. What shelter is there in this difficulty?
Text 52 (g)
vrinda: (upasrtya) lalite ramanujasya nidesena ramam upanetum prasthitasmi.
upasrtya—approaching; lalite—O Lalita; rama-anujasya—of Krishna, the younger brother of Balarama; nidesena—by the request; ramam—Balarama; upanetum—to bring; prasthita—departing; asmi—I am.
Vrinda: (Approaching) Lalita, on Krishna's request I shall now go to bring Balarama.
Text 52 (h)
lalita: kim tti.
TExt 52 (i)
vasanta—of spring; shri—the beauty; darsanaya—for showing.
Vrinda: To show Him the beauty of spring.
Text 52 (j)
visakha: sahi vunde kkhanam vilambi-a kuna sandhim.
sahi—O friend; vund