|NITAAI-Veda.nyf > All Scriptures By Acharyas > Rupa Goswami > Vidagdha Madhava > Act Six Sarad-vihara|
Text 1 (a)
(tatah pravishati jatila).
jatila: sudam ma-e- ajja pi-a-padena kid uttari-a vahu ghare cittha-i. ta gadu-a jahattham niddhari-assam. (parikramya pashyanti). kadham esa visaha ghummi-a ghummi-a alinde pada-i. ta sadda-issam. (ity upasritya) visahe jado ekka-paharo tahabi ghummasi.
tatah—then; pravishati—enters; jatila—Jatila; gudam—heard; ma-e—by me; ajja—today; pi-a—yellow; padena—with the cloth; kid uttari-a—wearing the upper garment; vahu—my daughter-in-law Radha; ghare—in the house; cittha-i—is; ta—therefore; gadu-a—having gone; jahattham—the truth; niddhari-assam—I shall determine; parikramya—walking; pashyanti—looking; kadham—why?; esa—she; visaha—Vishakha; ghummi-a—wandering; ghummi-a—and wandering; alinde—on the porch; pada-i—falls; ta—therefore; sadda-issam—I shall make her explain; iti—thus; upasritya—approaching; visahe—O Vishakha; jado—manifested; ekka—the first; praharo—hour; tahabi—nevertheless; gummasi—You wander about.
Jatila: I have heard that today my daughter-in-law Radha is wearing a yellow upper garment. I shall go and see if it is true. (She walks and looks) Why does Vishakha wander and wander? Why has she fainted on the porch? I shall ask her to tell me. (Approaching) O Vishakha. it is only the first hour of the morning, and still You aimlessly wander like this.
Text 1 (b)
vishakha: (svagatam) sampadam rasa-mahusava-gabbhasu savvarisu kudo nidda-gandhobi amhanam. ta juttam jevva ghummanam. (iti hathad drishau vikasya. prakasham). ajje ajja bha-avadi-e nidesena de-ada-adane amhe dinna-ja-aramha.
pravishya—entering; svagatam—aside; sampadam—now; rasa—of the rasa dance; mahusava—the festival; gabbhasu—in; savvarisu—in the nights; kudo—where?; nidda—of sleep; gandho—the scent; amhanam—of us; ta—therefore; juttam—appropriate; jevva—certainly; drishau—eyes; vikshasya—opening wide; prakasham—openly; ajje—O noble lady; ajja—today; bha-avadi-e—of the noble Paurnamasi; nidesena—by the order; de-ada-adane—in the temple; amhe—we; dinnaja-aramha—have stayed awake all night.
Vishakha: (Aside) We have spend the entire night in the great festival of the rasa dance. Where have we been able to find the slightest fragrance of sleep? It is quite appropriate that we stagger about like this. (She forced her eyes open and says openly) O noble lady, by the order of the noble Paurnamasi we have stayed awake all night in vigil at the temple.
Text 1 (c)
jatila: (svagatam) aho jevva padose vahu-e sejja suna asi. (prakasham) visahe a-arehi vahu-am.
svagatam—aside; aho—ah! jevva—certainly; padose—at night; vahu-e—of my daughter-in-law; sejja—the bed; suna—empty; asi—was; prakasham—opening; visahe—O Vishakha; a-arehi—please call; vahu-am—my daughter-in-law.
Jatila: (Aside) Aha! That's why my daughter-in-law's bed was empty last night. (Openly) Vishakha, please call my daughter-in-law.
Text 1 (d)
vishakha: hala rahe ido ido.
hala—O; rahe—Radha; ido—here; ido—here.
Vishakha: O Radha, come here! Come here!
Text 1 (e)
radha: (caksusu vimrjya. sa-jrmbham) visahe badham nidda-ulamhi. (iti drishtim darodghatya sa-sankam svagatam) kadham idha jjevva ajja.
caksusi—eyes; vimrjya—wiping; sa—with; jrmbham—a yawn; visahe—O Vishakha; badham—certainly; nidda—by sleep; a-ulamhi—I am agitated; iti—thus; drishtim—eyes; dara—a little; udghatya—opening; sa—with; sankam—fear; svagtam—aside; kadham—hwo is it?; idah—here; jjevva—certainly; ajja—the noble lady.
Radha: (wiping Her eyes and yawning) O Vishakha, I am very sleepy. (Opening Her eyes a little, She becomes frightened, and says to Herself) Why has noble Jatila come here?
Text 1 (f)
jatila: (radham nirvarnya. svagatam) haddhi haddhi. saccam jjevva edam pi-ambaram.
radham—at Radha; nirvarnya—looking; svagatam—aside; haddhi—alas!; haddhi—alas!; saccam—in truth; jjevva—indeed; edam—this; pi-a—yellow; ambaram—garment.
Jatila: (Gazing at Radha, Jatila says to herself) Alas! Alas! It is true! It is a yellow garment!
Text 1 (g)
radhika: (janantikam) hala sudam ma-e sarangi-muhado jam nisidhe buddhi-a-e tassim vilasa-puline gadam asi. ta nunam mhe tattha ditthamhi.
jana-antikam—aside to Vishakha; hala—Oh!; sudam—heard; ma-e—by Me; sarangi—of Sarangi; muhado—from the mouth; jam—that; nisidhe—in the middle of the night; buddhi-a-e—by an elderly lady; tassim—in this; vilasa—of pastimes; puline—shore; gadam—gone; asi—had; ta—therefore; nunam—is it not so?; mhe—we; tattha—there; ditthamhi—were seen.
Radhika: (Aside to Vishakha) From the mouth of Sarangi I heard that the old lady went, in the middle of the night, to the river's shore where we were enjoying pastimes. Is it not true that she must have seen us there?
Text 1 (h)
vishakha: na hu na hu. jam kadhidam vunda-e- tumam dhettuna tirohide kanhe tatha amhesu dosu sahisu sa-sankam tuha uddesassa gadasu esa buddhi uvatthida.
na—not; hu—indeed; na—not; hu—indeed; jam—because; kadhidam—spoken; vunda-e—by Vrinda; tumam—You; dhettuna—taking; tirohide—disappear from that place. On Your order, we two friends met the old lady when she came.
Text 1 (i)
radhika: tado kisa i-am koha-bha-ankari-e mam pekkhanti citthadi.
tado—then; kisa—why?; i-am—she; koha—with anger; bha-ankari-e—fearful; mam—at Me; pekkhanti—staring; citthadi—stands.
Radhika: Then why does she look at Me with this frightening stare?
Text 1 (j)
jatila: (sersyam) miccha-jappini visahe kim nama andhasi tumam.
sa—with; irsyam—anger; niccha—of lies; jappini—O speaker; visahe—O Vishakha; kim—whether; nama—indeed; andha—blind; asi—have become; tumam—you.
Jatila: (Angry) Lier Vishakha, have you become blind?
Text 1 (k)
vishakha: (radham vilokya. sa-khedam, janantikam) a-i vilasa-vimhale kim kkhu idam.
radham—at Radha; vilokya—glances; sa—with; khedam—unhappiness; jana-antikam—aside to Radha; a-i—O; vilasa—by transcendental pastimes; vimhale—agitated; kim—whether?; kkhu—indeed; idam—this.
Vishakha: (Glances at Radha. Despondent, she speaks an aside to Radha) O girl agitated to enjoy transcendental pastimes, is it this?
Note: the "this" is Radha's yellow upper garment.
Text 1 (l)
radhika: (svam vakso nirikshya sa-sambhramam) hala tumam jevva saranam.
svam—own; vakshah—chest; nirikshya—glancing; sa—with; sambhramam—agitation; hala—O; tumam—you; jevva—certainly; saranam—shelter.
Radhika: (Glances at Her own chest) Oh! You are My only shelter now.
Text 1 (m)
vishakha: (jatilam avekshya. sanskritena)
muda kshipatih parvottarala-hrdayabhir yuvatibhih
payah-puraih piti-kritam ati-haridra-drava-mayaih
dukulam dor-mulopari paridadhanam priya-sakhim
katham radham arye kutilita-drg-antam kalayasi
jatilam—at Jatila; avekshya—glancing; sanskritena—in Sanskrit; muda—with happiness; kshiptaih—thrown; parva—by the jubilant festival; uttarala—agitated; hrdayabhih—whose hearts; yuvatibhih—by the young girls; payah—of water; puraih—with floods; piti—yellow; kritam—made; ati-haridra-drava-mayaih— mixed with yellow dyes; dukulam—garment; doh-mula-upari—on the shoulders; paridadhanam—placing; priya—dear; sakhim—friend; katham—why?; radham—at Radha; arye—O noble lady; kutilita—crooked; drk—of the eyes; antam—from the corner; kalayasi—you stare.
Vishakha: (Glancing at Jatila, she says in Sanskrit) With jubilant hearts the young gopis playfully threw water-mixed-with-yellow-dye on each other. This colored water has made the given a yellow color to the cloth over Radha's shoulder. O noble lady, why do you stare at my dear friend Radha from the corners of these crooked eyes?
Text 1 (n)
jatila: (sa-visrambham) visahe tu-e jjevva cancala-e mama putta-gharam vinasidam jam jovvanandhanam go-inam majjhe vahudi-a nijja-i.
sa—with; visrambham—faith; visahe—O Vishakha; tu-e—by you; jjevva—certainly; cancala-e—reckless; mama—my; putta—of the son; ghanam—the home; vinasidam—destroyed; jam—because; jovvana—by youthfulness; andhanam—blinded; go-inam—of gopis; majjhe—in the midst; vahudi-a—my daughter-in-law; nijja-i—was brought.
Jatila: (Believing the story) Vishakha, because you are so restless you brought my daughter-in-law among these gopis into blinded by their youthfulness. In this way you almost destroyed my son's home.
Text 1 (o)
vishakha: ajje kim ti mam uvalahesi. nam uvasannam diva-mali-a-pabba-lacchim uvalahedi ja-e savvam a-bala-vuddham go-ulam jjevva ummadidam.
ajje—O noble lady; kim—why?; ti—thus; mam—me; uvalahesi—do you rebuke; mam—this; uvasanam—obtained; diva-mali-a—Diwali; pabba—festival; lacchim—the glory; uvalahehi—you may criticize; ja-e—by which; savvam—all; a—from; bala—children; vuddham—to elders; go-ulam—Gokula; jjevva—certainly; unmadidam—is maddened.
Vishakha: O noble lady, why do you criticize me? You may just as soon criticize the glory of the Diwali festival, which is coming soon, and which maddens all of Gokula from the small children to the elderly.
Text 1 (p)
jatila: vatse saccam kahesi. ajja rattimi diththam ma-e savva-o go-ula-kisori-o tattha puline ummatti-bhavi-a kim pi kim citthandi.
vatse—O child; saccam—the truth; kahesi—you speak; ajja—now; rattini—at night; diththam—was seen; ma-e—by me; savva-o—all; go-ula—of Gokula; kisori—the young girls; tatttha—there; puline—on the river bank; ummatti—maddened; kim pi—something; kim pi—something; citthandi—do.
Jatila: Child, you speak the truth. Last night I saw all the young girls of Gokula madly doing something like that on the river bank.
Text 1 (q)
(vishakha sa-drg-bhangam radhikam ikshate).
vishakha—Vishakha; sa—with; drk—of the eye; bhangam—a crooked gesture; radhikam—at Radhika; ikshate—looks.
(With a crooked eye Vishakha glances at Radhika).
Text 1 (r)
jatila: (sa-dainyam) a-i visahe pasida pasida. esa anguli-siharam muhe nikkhivi-a abbhatthemi. ta ma-i ekkam anuggaham karehi.
sa—with; dainyam—humbleness; a-i—O; visahe—Vishakha; pasida—be merciful; pasida—be merciful; esa—this; anguli—of the finger; siharam—the tip; muhe—in the mouth; nikkhivi-a—placing; abbhatthemi—I beg; ta—therefore; ma-i—to me; ekkam—one thing; anuggaham—mercy; karehi—please do.
Jatila: (Humbly) O Vishakha, be merciful to me. Be merciful. I place the tip of my finger in my mouth and I beg you. Please be merciful to me.
Text 1 (s)
vishakha: (saprasrayam) ajje kim ti evvam bhanasi. nikamam anavehi.
sa—with; prasrayam—humbleness; ajje—O noble lady; kim—why?; ti—thus; evam—in this way; bhanasi—do you speak; nikamam—as you wish; anavehi—you may order me.
Vishakha: (Humbly) O noble lady, why do you speak in this way? I am your servant. You may order me as you wish.
Text 1 (t)
jatila: vacche tumam visuddhasi. ta kanha-hatthado rakkhehi vahudi-am.
vacche—O child; tumam—you; visuddha—pure; asi—are; ta—therefore; kanha—of Krishna; hatthado—from the hand; rakkhehi—please protect; vahudi-am—my daughter-in-law.
Jatila: Child, you are very pure at heart. For this reason I ask you: Please protect my daughter-in-law from the hand of this Krishna.
Text 1 (u)
vishakha: ajje niccinta hohi lalida kkhu ettha dakkha vi-akkhana a.
ajje—O noble lady; niccinta—free from anxiety; hohi—please become; jam—because; lalida—Lalita; kkhu—indeed; ettha—in this matter; dakkha—expert; vi-akkhana—intelligent; a—and.
Vishakha: O noble lady, please be free from all worries. Lalita is very intelligent and expert in these affairs.
Text 1 (v)
jatila: kahim gada lalida.
kahim—where?; gada—gone; lalida—is Lalita.
Jatila: Where is Lalita now?
Text 1 (w)
vishakha: pekkha. pa-uma-e samam ido jevva esa a-acchadi.
pekkha—look!; pa-uma-e—Padma; samam—with; ido—from there; jevva—certainly; esa—she; a-acchadi—comes.
Vishakha: Look! Accompanied by Padma, she has now come here.
Text 1 (x)
(pravishya padmaya saha).
pravishya—entering; padmaya—Padma; saha—with.
(Accompanied by Padma, Lalita enters).
Text 1 (y)
lalita: sahi pa-ume kudo a-acchasi.
sahi—O friend; pa-ume—Padma; kudo—from whence?; a-acchasi—have you come.
Lalita: Friend Padma, from where have you come?
Text 1 (z)
padma: hala kanhassa sa-asado.
hala—Oh!; kanhassa—of Krishna; sa-asado—from the presence.
Padma: I have come from Krishna.
Text 1 (aa)
lalita: kahim kanho.
kahim—where?; kanho—is Krishna.
Lalita: Where is Krishna now?
Text 1 (bb)
malati—of malati flowers; vati-a—of the garden; perante—on the boundary.
Padma: He is at the boundary of the garden of malati flowers.
Text 1 (cc)
lalita: kim kunadi.
kim—what?; kunadi—is He doing.
Lalita: What is He doing?
Text 1 (dd)
padma: mahumangala-dudi-o viharadi.
mahumangala—with Madhumangala; dudi-o—as a second; viharadi—enjoys pastimes.
Padma: He is performing pastimes with Madhumangala.
Text 1 (ee)
lalita: (sa-parihasa-smitam) hala kim nama sampuridahitthasi).
sa—with; parihasa—a joking; smitam—smile; hala—ah!; kim—whether?; nama—indeed; sampurida—fulfilled; ahittha—desires; asi—you are.
Lalita: (With a jokin smile) Ah! Has He fulfilled all your desires then?
Text 1 (ff)
padma: (vihasya) ma annadha sambhavehi. ma-e maladi-seharo ekko ganthi-a tassa uvahari-kido. (smrtim abhiniya) hala kadhidam me kanhena pa-ume tumam jadha santadam malam samappesi evvam lalida vi me vicitta-da-u-lacchim. ta esa leha-patti-a tu-e tissa hatthe de-a tti. (iti patrikam arpayati).
vihasya—laughing; ma—don't; annadha—otherwise; sambhavehi—think; ma-e—by me; maladi—of malati flowers; seharo—a crown; ekko—one; ganthi-a—stringing; tassa—of Him; uvahari-kido—offered; smrtim—remembering; abhiniya—representing dramatically; hala—indeed; kadhidam—said; me—to me; kanhena—by Krishna; pa-ume—O Padma; tumam—you; jadha—as; santadam—always; malam—garlands; samappesi—offer; evvam—in the same way; lalida—Lalita; vi—indeed; me—to Me; vicitta—wonderfully colorful; da-u—of mineral pigments; lacchim—the splendor; ta—therefore; esa—this; me—from Me; leha-patti-a—letter; tu-e—by you; tissa—of her; hatthe—in the hand; de-a—should be given; tti—thus; patrikam—the letter; arpayati—gives.
Padma: (laughing) Don't think otherwise. I made a crown of flowers and gave it to Krishna. (Remembering) Krishna said to me, "Padma, you always give Me flower-garlands. In the same way Lalita always gives Me wonderfully colorful mineral pigments. Please place this letter in her hand". (She gives her the letter).
Text 1 (gg)
lalita: (grhitva svagatam) kada vi kanhassa ma-e da-u-ra-o na samappidotthi. ta ettha avarena kenavi rahassena hodavvam.
grhitva—taking; svagatam—aside; kada vi—ever; kanhassa—of Krishna; ma-e—by me; da-u—of minerals; ra-o—colors; na—not; samappidotthi—was given; ta—therefore; ettha—here; avarena—with some other; kenavi—with some; rahassena—secret meaning; hodavvam—must be.
Lalita: (Taking the letter, she says to herself) I have never given mineral pigments to Krishna. There must be some other, some secret meaning in these words.
Text 1 (hh)
(iti prakasham patrikam vacayati)
tvaya mukta-girih panau
iti—thus; prakasham—out loud; patrikam—the letter; vacayati—reads; tvaya—by you; mukta—taken from; girih—the mountain; panau—in the hand; mama—of Me; atuccha-sthitih— abundant; nidhiyatam—should be placed; adhira—restless; akshi—whose eyes; ragi—pigments; dhatu—mineral; paricchadah— covering.
(She reads the letter aloud). "O restless eyed girl, please place in My hand a large quantity of mineral pigment from the mountain"
Text 2 (a)
(iti kshanam vimrsya svagatam) radha mama panau nidhiyatam. evva sankedena imina anattam. (prakasham) sahi tatha karissam ta aggado rahi-am apucchi-a sahehi.
iti—thus; kshanam—for a moment; vimrsya—reflection; svagatam—aside; radha—Radha; mama—My; panau—in the hand; nidhiyatam—should be placed; evvam—in this way; sankedena—by a meeting; imina—by this; anattam—is ordered; prakasham—openly; sahi—O friend; tatha—in that way; karissam—I shall act; ta—therefore; aggado—in the presence; rahi-am—Radhika; apucchi-a—enquiring; sahehi—please satisfy.
(Reflecting for a moment, she says to herself) These words actually mean "Please place Radha in My hand". This is a request for a meeting with Radha. (Openly) O friend, I shall certainly do that. Now you please go to Radhika, ask about Her welfare, and try to please Her.
Text 3 (b)
padma: (radhikam upetya sa-narma-smitam) hala rahe ditthi-a nivvivadam jadam. jadha go-ulinda-nandanena amhanam amsu-a-im avaharida-im tadha amhehim pi tassa idam pidamsu-am.
radhikam—Radhika; upetya—approaching; sa—with; narma—a playful; smitam—smile; hala—O; rahe—Radha; ditthi-a—by good fortune; nivvivadam—undisputed; jadam—manifested; jadha—as; go-ula—of Gokula; inda—of the king; nandanena—by the son; amhanam—of us; amsu-a-im—garments; avaharida-im—stolen; tadha—then; amhehim—by us; pi—even; tassa—of Him; idam—this; pida—yellow; amsu-am—garment.
Padma: (Approaches Radha, and says with a playful smile) O Radha, by good fortune there is no rivalry or dispute between us. Formerly the Krishna, the prince of Gokula, stole our garments, but now You Yourself have stolen His own yellow garment.
Text 3 (c)
lalita: (smitva) a-i nillajji kunkuma-panka-pinjaridam pi-a-sahi-e uttari-am pekkhi-a kim ti anattham asankasi.
smitva—smiling; a-i—O; nillajji—shameless girl; kunkuma—kunkuma; panka—mixed with water; panjaridam—made yellow; pi-a—dear; sahi-e—of the friend; uttari-am—the upper garment; pekkhi-a—seeing; kim—why?; ti—thus; anattham—something improper; asankasi—you suspect.
Lalita: (Smiling) O shameless girl, my friend's upper cloth is dyed yellow with kunkuma. When you see it, why do you suspect my friend of doing something improper?
Text 3 (d)
padma: (sa-smitam) hala rahe anujanihi mam. turi-am sahitthalim gadu-a kanhassa lilam ga-antim pi-a-sahim canda-alim suhava-issam.
sa—with; smitam—a smile; hala—O; rahe—Radha; anujanihi—please give permission to depart; mam—to me; turi-am—quickly; sahitthalim—to Sakhistali village; gadu-a—having gone; kanhassa—of Krishna; lima—the pastimes; ga-antim—glorifying; pi-a—dear; sahim—friend; canda-alim—Candravali; suhava-issam—I shall please.
Padma: (Smiling) O Radha, please give me persmission to depart. I shall quickly go to Sakhisthali village and bring pleasure to my dear friend Candravali, who sings the glories of Lord Krishna.
Text 3 (e)
vishakha: (vihasya) pa-ume dhanna-o tumhe. jahim adamsane vi kanhassa vilasa-gidihim ni-a-sahi canda-ali suhavi-adi.
Vishakha: (Laughing) Padma, you are fortunate. Your dear friend Candravali can remain happy simply by singing about Krishna, even though she does not get the opportunity to see Him.
Text 3 (f)
padma: visahe tumhehim kisa tatha na kijja-i.
visahe—O Vishakha; tumhehim—by you; kisa—why?; tatha—in that way; na—not; kijja-i—is done.
Padma: Vishakha, why do you not also act in that way?
Text 3 (g)
vishakha: a-i kudo amhanam idi sambhavve-am.
a-i—O; kudo—how?; amhanam—for us; iti—in this way; sambhavve-am—is possible.
Vishakha: Ah, how will we become able to act like that?
Text 3 (h)
padma: hala kadham natthi.
hala—Oh!; kadham—why?; natthi—not.
Padma: Why not?
Text 3 (i)
vishakha: muddhe kanhassa nama-mette patthude sahi rahi-a vikkhubbhadi.
muddhe—O charming girl; kanhassa—of Krishna; nama—by the name; matte—only; patthude—spoken; sahi—friend; rahia—Radhika; vikkhubbhadi—becomes agitated.
Vishakha: O charming girl, my friend Radhika becomes agitated simply by the sound of the name Krishna.
Text 3 (j)
padma (svagatam) sapakkhe pemukkariso ima-e vikkhavido. hodu. (prakasham) visahe tumhe jjevva sutthu suhini-o. amhanam kkhu kavi dukkha-dasa anuvattadi.
svagatam—aside; sapakkhe—among Her own friends; pem—of love; ukkariso—the excellence; ima-e—by her; vikkhavido—is proclaimed; hodu—so be it; prakasham—openly; visahe—O Vishakha; tumhe—you all; jjevva—certainly; sutthu—genuinely; suhini-o—are happy; amhanam—of us; kkhu—indeed; kavi—something; dukkha—of unhappiness; dasa—the condition; anuvattadi—is.
Padma: (Aside) She praises the glory of her friend Radha's love for Krishna. So be it. (Openly) Vishakha, you are genuinely happy. I and my friends are actually unhappy.
Text 3 (k)
lalita: pa-ume kkhu tumhanam kim pi dukkham sambhavi-adi.
pa-ume—O Padma; na—not; kkhu—certainly; tumhanam—of you; kim pi—something; dukkham—unhappiness; sambhavi-adi—is possible.
Lalita: Padma, you do not suffer at all.
Text 3 (l)
Padma: lalide ma evvam bhana. jam hara-ganthana-kesa-pasahana-bimbahara-ranjana-pahudi-e canda-ali-e nevaccha-im savvada kunantinam amhanam dukkha jalassa anto natthi.
lalide—O Lalita; ma—don't; evvam—in this way; bhana—speak; jam—because; hara—of garland; ganthana—stringing; kesa—of hair; pasahana—arranging; bimba—bimba fruit; ahara—of lips; ranjana—anointing with red cosmetic; pahudi-e—beginning with; canda-ali-e—of Candravali; navaccha-im—in the dressing room; savvada—always; kunantinam—doing; amhanam—of us; dukkha—of suffering; jalassa—of the network; anto—an end; natthi—is not.
Padma: Lalita, don't speak in this way. We are constantly in the dressing room stringing garlands for Candravali, arranging her hair, anointing her bimba-fruit lips with red cosmetics, and decorating her in many ways. Our suffering is a great network that has no end.
Text 3 (m)
vishakha: (vihasya) hala pa-ume saccam tumhanam bahu-im dukkha-im. amhanam una ekkam jjevva.
vihasya—laughing; hala—O; pa-ume—Padma; saccam—in truth; tumhanam—of you; bahu-im—many; dukkha-im—sufferings; amhanam—of us; una—again; ekkam—one; jjevva—certainly.
Padma: (Laughing) O Padma, it is true. You and your friends have many sufferings. I and my friends have only one.
Text 3 (n)
padma: hala kim tat.
hala—Oh!; kim—what?; tat—is that.
Padma: Oh! What is that?
Text 3 (o)
vishakha: pa-ume ja kavi macca-dullaha agasatara papphuradi tattha jadahilasassa kassavi kalindi-kula-nandino samadassa gandha-kala-hindassa savvada abbhatthana-kadatthanam.
pa-ume—O Padma; ja—which; kavi—something; macca—by a human being; dullaha—difficult to attain; agasa—in the sky; tara—a star; papphuradi—shining; tattha—in that way; jada—manifested; ahilasassa—of the desire; kassavi—something; kalindi—of the Yamuna; kula—on the shore; nandino—enjoying pastimes; samadassa—intoxicated; gandha-kalahindassa—of the regal young elephant; savvada—always; abbhatthana—of yearning; kadatthanam—the torture.
Vishakha: For Radha, Krishna is like an unreacheable star shining in the sky. Radha is continually tormented by the desire to attain this unattainable Krishna, who is like a regal young maddened elephant enjoying pastimes on the shore of the Yamuna.
Text 3 (p)
lalita: (smitva) visahe annam pi ekkam garu-am dukkham tu-e kadham visumaridam.
smitva—smiling; visahe—O Vishakha; annam—another; pi—indeed; ekkam—one; garu-am—severe; dukkham—suffering; tu-e—by you; kadham—how is it?; visumaridam—is forgotten.
Lalita: (Smiling) O Vishakha, there is one more very severe suffering. How have you forgotten it?
Text 3 (q)
vishakha: lalide kim tam sumaravehi.
lalide—O Lalita; kim—what?; tam—that; sumaravehi—please remind.
Vishakha: Lalita, what is it? Please remind me.
Text 3 (r)
lalita: a-i rjju-e raha-e pa-a-palla-ammi java-a-ra-assa kkhane kkhane vira-anam.
a-i—Oh!; rjju-e—O simple girl; rahe-e—of Radha; pa-a—feet; palla-ammi—on the blossoms; java-a—yavaka; ra-assa—cosmetic; kkhane—moment; kkhane—by moment; vira-anam—application.
Lalita: O simple girl, it is that moment by moment we must continually apply yavaka cosmetics to the flower blossoms of Radha's feet.
Text 3 (s)
vishakha: (sa-hasam) ali-a-sankini lalide viramehi viramehi. kanhassa uttamage da-u-ra-o jjevva rehadi na kkhu java-anam.
sa—with; hasam—laughter; ali-a-sankini—O crooked lier; lalide—O Lalita; viramehi—stop; viramehi—stop; kanhassa—of Krishna; uttamange—on the head; da-u—mineral; ra-ao—pigment; jjevva—certainly; rehadi—is manifested; na—not; kkhu—indeed; java-anam—of yavaka.
Vishakha: (Laughs) O crooked lier, Lalita, stop! Stop! Radha's feet are anointed with the mineral pigment from Krishna's head. They are not anointed with yavaka.
Text 3 (t)
radhika: (sa-lajjam) hala pa-ume imanam dummuhinam palavam ana-ani-a tunnam pi-a-sahim canda-alim jjevva jahi.
sa—with; lajjam—embarrassment; hala—O; pa-ume—Padma; imanam—of these; dummuhinam—bad-mouthed girls; palavan—the talking; ana-ani-a—without listening; tunnam—at once; pi-a—dear; sahim—friend; canda-ali—to Candravali; jjevva—certainly; jahi—please go.
Radhika: (embarrassed) Padma, don't listen to the words of these foul-mouthed girls. Just go at once to your dear friend Candravali.
Text 3 (u)
padma: jadha adisadi pi-a-sahi. (iti nishkranta).
jadha—as; adisadi—orders; pi-a—dear; sahi—the friend; iti—thus; nishkranta—exits.
Padma: As my dear friend orders. (She exits).
Text 3 (v)
lalita: (svagatam) enhim kanhassa annam karissam. (prakasham) hala rahe ehi. puppham avacini-a bha-avantam suram pu-emha.
svagatam—aside; enhim—now; kanhassa—of Krishna; anna—the order; karissam—I shall execute; prakasham—openly; hala—O; rahe—Radha; ehi—come here; puppham—flowers; avacini-a—collecting; pu-ema—let us worship.
Lalita: (Aside) How I shall fulfill Krishna's request. (Openly) O Radha, come here. Let us pick some flowers and then offer them in worship to the sun-god.
Text 3 (w)
radhika: (svagatam) ditthi-a hi-a-a-tthido jjevva me kamo ima-e uvanido jam kanhassa damsanam ettha sambhave. (prakasham) jadha hi ro-adi pi-asahi-e. (iti nishkranta).
svagatam—aside; ditthi-a—by good fortune; hi-a-a—in the heart; tthido—situated; jjevva—certainly; me—My; kamo—desire; ima-e—by her; uvanido—is fulfilled; jam—because; kanhassa—of Krishna; damsanam—the sight; ettha—here; sambhave—may be; prakasham—openly; jadha—as; hi—indeed; ro-adi—it pleases; pi-a—My dear; sahi-e—friend; iti—thus; nishkranta—exits.
Radhika: (Aside) Now, by good fortune, she may fulfill the desire within My heart. In this place it may be possible for Me to see Krishna. (Openly) As it pleases My dear friend. (They exit).
Text 3 (x)
(tatah pravishati madhuna galenopasyamanah krishnah).
tatah—then; pravishati—enters; madhumangalena—by Madhumangala; upasyamanah—followed; krishnah—Krishna.
(Accompanied by Madhumangala, Krishna enters).
Text 3 (y)
parisphurati candraka-sthagitam adya vrindavanam
tava—of you; stabaka—clusters of flowers; vallari—creepers; catula—beautiful; gandha—fragrance; bandi-krita—become prisioner; bhramat—wandering; bhramara—of the bees; jhankriti—the buzzing sounds; plutam—inundated; udagra—great; gunja—of the gunja berries; arbudam—many millions; sarat—in autumn; krsa—thin; kalindaja—of the Yamuna River; pulina—of shores; vrinda—the group; samvardhitam—increased; parisphurati—is manifested; candraka—peacock tails; sthagitam—covered; adya—now; vrindavanam—Vrindavana.
Krishna: Now that autumn has come the Yamuna River has become thin and the sandy beaches on the river shore have increased. The forest of Vrindavana is filled with a extended peacock tails, billions of gunja berries, and buzzing bees flying within the boundaries of creepers bearing many clusters of fragrant flowers.
(punar nibhalya. sanandam).
saradi mukharitasas tara nadavalibhir
valad-avicala-netrah pashya vrindavane 'dya
vidadhati rana-rangam vasita-sanga-hetoh
sa-rabhasa-guru-srngaih sangave pungavendrah
punah—again; nibhalya—looking; sa—with; anandam—bliss; saradi—in autumn; mukharita—filled with sound; asah—the directions; tara—loud; nada—of sounds; avalibhih—with multitudes; valat—moving; avicala—steady; netrah—whose eyes; pashya—look!; vrindavane—in Vrindavana; adya—now; vidadhati—places; rana-rangam—the batle; vasita—with a cow; sanga—of union; hetoh—for the purpose; sa-rabhasa—powerful; guru—large; srngaih—with horns; sangave—in the morning; pungava-indrah—the great bliss.
(Looking again. Blissful) Now that it is autumn all directions in Vrindavana forest are filled with loud sounds. Look! For the sake of a cow in heat, the powerful bulls are dueling with long horns.
madhumangalah: (sarvato vilokya)
tuha sangamena nunam mu-unda vunda-da-i ghana-cchaya u-a dambhena kuranta-a-bharassa pidambaram dhara-i
sarvatah—in all directions; vilokya—looking; tuha—with You; sangamena—by contact; nunam—is it not so?; mu-unda—O Krishna; vundada-i—Vrindavana; ghana—dense; chaya—shade; u-a—indeed; dambhena—by a trick; kuranta-a—of yellow kurantaka flowers; bharassa—of the abundance; pida—yellow; ambaram—garments; dhara-i—wears.
Madhumangala: (Looking in all directions) O Mukunda, has this Vrindavana forest become pleasantly shady because of Your touch? On the pretext of bearing these many blossoming yellow kurantaka flowers, the forest is now dressed in yellow garments.
krishnah: (svagatam) kim adya nistankita-sanketa-lekharthaya purna-manorathi-karisye 'ham lalitaya. hanta sarada-madhuri-sandoha-sandanitapi vrindatavi-kaksha khanjanakshi-viprakarsad ananda-bindum api na me sandadhati. tad venu-sanketam sancarayami. (iti tatha kurvan)
svagatam—aside; kim—whether?; adya—now; nistankita—understood; sanketa—of the rendezvous; legha—of the letter; arthaya—the meaning; purna—fulfilled; manorathi—desires; karisye—shall become; aham—I; lalitaya—by Lalita; hanta—indeed; sarada—of autumn; madhuri—the sweetness; sandoha—by the abundance; sandanita—bound; api—although; vrindatavi—of Vrindavana forest; kaksha—the interior; khanjana-akshi—from Shrimati Radharani, who restless eyes resemble agile khanjana birds; viprakarsad—because of separation; ananda—of happiness; bindum—a drop; api—even; na—not; me—to Me; sandadhati—gives; tat—therefore; venu—of the flute; sanketam—a signal; sancarayami—I shall give; iti—thus; tatha—in that way; kurvan—doing.
Krishna: (aside) Did Lalita understand the hint in My letter? Will she fulfill My desire? Alas! Now that I am separated from Radha, whose restless eyes are like playful khanjana birds, even this Vrindavana forest, which is now filled with the sweet beauty of autumn, does not give Me even a drop of happiness. I shall send a signal with My flute.(He does that).
Text 6 (b)
divyo rathangi samayah sakhi sangamasya
jajne varangi tarasa kuru paksha-patam
adhvanam ardha-nayanena vilokamanah
sokad ayam sahacaras tava rauraviti
divyah—splendid; rathangi—O cakravaki bird; samayah—the time; sakhi—O friend; sangamasya—of meeting; jajne—is manifested; vara-angi—O beautiful-limbed girl; tarasa—at once; kuru—please do; paksha—to the side; patam—going; adhvanam—the path; ardha—half; nayanena—with eyes; vilokamanah—gazing; sokat—from grief; ayam—He; sahacarah—the friend; tava—of You; rauraviti—continually cries.
O cakravaki, now the auspicious time to meet Your lover has come. O beautiful girl, please quickly come to My side. Your friend is gazing at the path with half-open eyes. He constantly cries in grief.
Text 7 (a)
madhumangalah: bho va-assa kim edam apuvvam vadidam.
bho—O; va-assa—friend; kim—what?; edam—this; apuvvam—unprecedented; vadidam—sound.
Madhumangala: O friend, what was that wonderful, unprecedented sound?
Text 7 (b)
krishnah: sakhe kurangi-lokanartham mamayam udyamah.
sakhe—O friend; kurangi—a doe; lokana—for looking; artham—for the purpose; mama—of Me; ayam—this; udyamah—endeavor.
Krishna: Friend, that was My effort to find a doe.
Text 7 (c)
madhumangalah: saccam kadhidam. kim tu ekkam akkharam annadha ki-am.
saccam—the truth; kadhidam—is spoken; kim—why?; tu—however; ekkam—one; akkharam—syllable; annadha—otherwise; ki-am—is done.
Madhumangala: The truth is spoken. What is the need of speaking even one syllable more?
Text 7 (d)
krishnah: sakhe sadhu vaditam kurangi-locanartham eva.
sakhe—O friend; sadhu—well; vaditam—spoken; kurangi—a doe; locana—seeing; artham—for the purpose; eva—certainly.
Krishna: Well said, My friend. This is to find a doe.
Note: The word "locana" may mean either "seeing" or "eye". If interpreted to mean "eye", the word "kurangi-locana" may be interpreted to mean "doe-eyed Radha". In this way Krishna's statement may mean "This is for the doe-eyed Radha".
Text 7 (e)
pibantinam vamsi-rava iha gavam karna-culukaih
payah-pura durad disi disi tatha susruvur ami
akale puspadbhis tarubhir abhitah sobhitam idam
yatha vrindaranyam dadhi-maya-nadi-matrkam abhut
nepathye—behind the scenes; pibantinam—drinking; vamsi—of the flute; ravam—the sound; iha—here; gavam—of the cows; karna—of the ears; culukaih—with cupped hands; payah—of milk; purah—floods; durat—from a great distance; disi disi—in all directions; tatha—in that way; susruvuh—flowed; ami—they; akale—out of season; puspadbhih—flowering; tarubhih—by trees; abhitah—everywhere; sobhitam—beautified; idam—this; yatha—as; vrinda-aranyam—forest of Vrindavana; dadhi—of yogurt; maya—consisting; nadi—a river; matrkam—like; abhut—became.
A Voice From Behind the Scenes: As, with the cupped hands of their ears, the surabhi cows drink the sound of the flute, they fill all directions with a great flood of milk. Even though it is not the season for them to bloom, all the trees have suddenly opened with many flowers, beautifying the forest of Vrindavana. These newly blossomed flowers have curdled the flood of milk from the surabhi cows, and now a great flood of yogurt flows in Vrindavana forest.
krishnah: sakhe dakshinatah pashya pashya.
tungas tamroru-srngah sphurad-aruna-khuro ramya-pingekshana-shrih
kantha-vyalambi-ganto dharani-vilulitoccanda langula-dandah
so 'yam kailasa-pandu-dyutir atula-kakun-mandalo naicikinam
cakre bhati priyo me parimala-tulitotphulla-padmah kakudmi
sakhe—O friend; dakshinaah—from the right; pashya—look!; pashya—look!; tungah—tall; tamra—red; uru—great; srngah— horns; sphurat—manifested; aruna—red; khurah—hooves; ramya—beautiful; pinga—reddish; ikshana—eyes; shrih—beauty; kantha—on the neck; vyalambi—hanging; gantah—a bell; dharani—on the earth; vilulita—rolling; uccanda—great; langula-dandah—tail; sah ayam—this; kailasa—of Mount Kailasa; pandu—white; dyutih— splendor; atula—peerless; kakut—of humps; mandalah—the host; naicikinam—of surabhi cows; cakre—in the circle; bhati—is splendidly manifest; priyah—favorite; me—My; parimala-tulita-utphulla-padmah—named Padmagandha; kakudmi—bull.
Krishna: Friend, on the right, look! Look! There is My pet bull Padmagandha among the surabhi cows. He is very tall and he has great red horns. His hooves and his beautiful and handsome eyes are also red, a bell hangs from his neck, his long tail moves on the ground, he is very tall, he possesses an incomparable hump, and he is the same white color as Mount Kailasa.
Text 9 (a)
(tatah pravishati sakhibhyam anugamyamana radha).
tatah—then; pravishati—enters; sakhibhyam—by two friends; anugamyamana—followed; radha—Radha.
(Accompanied by two gopi-friends, Radha enters).
Text 9 (b)
radha: (svagatam) jado disado venu-saddo a-ado sa disa mohida-e ma-e sambhavida.
svagatam—aside; jado—from this; disado—direction; venu—of the flute; saddo—the sound; a-ado—has come; sa—this; disa—direction; mohida-e—mistaken; ma-e—by Me; na—not; sambhavida—is possible.
Radha: (Aside) A flute sound came from this direction. I must be mistaken. It is not possible.
Text 9 (c)
lalita: (sotrasa-smitam) hala rahi-e kisa akande harina-kanni tumam jadasi.
sa—with; utprasa—satire; hala—O; rahi-e—Radhika; kisa—why?; akande—suddenly; harina—of a doe; kanni—with ears; tumam—you; jada asi—have become.
Lalita: (With a satiric smile) O Radhika, why have You suddenly prick up Your ears like the ears of a doe?
Text 9 (d)
radhika: lalide kim ti appano dhammam parassa appesi. saccam tumam jjevva harini jam kala-saddena harijjanti disani.
lalide—O Lalita; kim—why?; ti—thus; appano—of the self; dhammam—nature; parassa—of another; appesi—you place; saccam—in truth; tumam—you; jjevva—indeed; harini—the doe; jam—because; kala—sweet; saddena—by the sound; harijjanti—enchanted; disasi—you are seen.
Radhika: Lalita, why do you attribute your own qualities to others? In truth you are like a doe by because it is easy to see how you are enchanted by the sound of the flute.
Text 9 (e)
lalita: rahe tumam kkhu harini jam rangini nama harini tumha sahi.
rahe—O Radha; tumam—You; kkhu—indeed; harini—a doe; jam—because; rangini—Rangini; nama—named; harini—the doe; tumha—of You; sahi—is the friend.
Lalita: Radha, You are the doe. After all, the doe named Rangini, is Your friend.
Text 9 (f)
radhika: (svagatam) ditthi-a esa kavi sorabha-dhara-vadi-a dodudivva mam a-atthadi. (iti sa-vyajam purah prayati).
svagatam—aside; ditthi-a—by good fortune; esa—this; kavi—something; sorabbha—of sweet fragrance; dhara—the flood; vadi-a—garden; dodudi—a messenger; ivva—like; mam—Me; a-atthadi—pulls; iti—thus; sa—with; vyajam—a trick; purah—ahead; prayati—goes.
Radhika: (Aside) The flood of sweet fragrance coming from the forest-garden tugs at me as if it were a gopi-messenger. (With a trick She walks ahead).
Text 9 (g)
vishakha: (smitva) hala rahi kisa tumam bhangiva gandham sappasi.
smitva—smiling; hala—O; rahi—Radha; kisa—why?; tumam—You; bhangi—a bee; iva—like; sappasi—You go.
Vishakha: Friend Radha, how have You become like a bumble-bee, attracted by a sweet fragrance?
Text 9 (h)
radhika: visahe aggado phulla-im kusuma-im disanti. ta eda-im ghettuna tam mittam pu-a-issam.
visahe—Vishakha: aggado—before us; phulla-im—blossomed; kusuma-im—flowers; disanti—are visible; ta—therefore; eda-im— ; ghettuna—taking; tam—him; mittam—the sun-god; pu-a-issam—I shall worship.
Radhika: Vishakha, many blossoming flowers may be seen before us. I shall pick some and use them in the worship of the sun-god.
Text 9 (i)
lalita: saccam mittasya anura-am tumam taraledi. bho dava gahana-carassa jjevva na kkhu ga-ana-carassa.
saccam—in truth; mittasya—of the sun-god; anura-am—love; tumam—You; taraledi—causes to tremble; bho—O; dava—in that way; gahana—in the forest; carassa—moving; jjevva—certainly; na—not; kkhu—indeed; ga-ana—in the sky; carassa—moving.
Lalita: You are actually trembling with love for the sun-god. This must be love for the sun-god who moves in the forest, and not the sun-god who moves in the sky.
Note: The forest sun-god is Krishna.
Text 9 (j)
radhika: (sa-pranaya-rosam) a-i adakkhine kamala-bandhum kadhemi.
sa—with; pranaya—of love; rosam—the anger; a-i—O; adakkine—uncivilized girl; kamala—of the lotus flowers; bandhum—the friend; kadhemi—I speak.
Radhika: (In the anger of love) O uncivilized girl, I speak of the moon who is the friend of the lotus flowers.
Note: The sunlight causes the lotuses to bloom, and therefore it is considered the lotus' friend. In these words Radha denies that She trembles with love for the sun who moves in the forest (Krishna). She affirms that She feels affection for the sun who travels in the sky.
Text 9 (k)
lalita: sahi kisa a-aram sangovesi.
sahi—O friend; kisa—why?; a-aram—actual purpose; sangovesi—You conceal.
Lalita: Friend, why do You hide Your actual purpose?
Text 9 (l)
vishakha: lalide savatti-ba-ena isa cce-a sangovedi. na una pi-a-sahi.
lalide—O Lalita; savatti—of a rival; bha-ena—with the nature; isa—angry; cce-a—as if; sangovedi—She conceals; na—not; una—again; pi-a—dear; sahi—friend.
Vishakha: Lalita, She is angry because She thinks you have become Her competitor. For this reason She conceals Her actual intention. She is no longer your dear friend.
Text 9 (m)
radha: (sa-bhru-bhangam) a-i vame attano hi-a-tthidam attham para-munde kisa padesi. ta tuvarehi. jam nadi-dure jjevva so tumhanam bimbahara-kandu-khandano.
sa—with; bhru—of the eyebrows; bhangam—knitting; a-i—O; vame—contrary girl; attano—own; hi-a-a—in the heart; tthidam—situated; attham—purpose; para-munde—O fool; kisa—why?; padesi—you reveal; ta—therefore; tuvarehi—hurry; jam—because; na—not; adi—very; dure—far away; jjevva—indeed; so—He; tumhanam—of you; bimba—bimba fruit; ahara—of the lips; kandu—of the itching; khadano—the destroyer.
Radha: (Knitting Her eyebrows) Treacherous girl! Fool! Why do you reveal the actual desire in your heart? Hurry! Your lover Krishna, who relieves the itching sensation of Your lips, is not far from you.
Text 9 (n)
lalita: rahe akomaram amhe nam akkhudidam kulangana-vvadam vundavana-lada-o jjevva janeneti. ta attano muhena kim kadha-issamha.
rahe—O Radha; akomaram—from childhood; amhanam—of us; akkhudidam—unbroken; kulangana—of chastity; vvadam—the vow; vundavana—of Vrindavana; lada-o—the creepers; jjevva—certainly; janenti—understand; ta—therefore; attano—own; muhena—with the mouth; kim—what?; kadha-issamha—shall we say.
Lalita: O Radha, the creepers of Vrindavana forest know that since childhood my vow of chastity has never been broken. What shall I say with my mouth?
Text 7 (c)
radhika: (vihasya) a-i pa-ivvade janenti janenti. tado jjevva kalle tuha bhu-a-vallino anke sankamidam dittham ma-e ma-ara-kundala-lanchanam. tadha jjevva visana-e-tattha tuli-ovari kkhudidam sihanda-kiridam.
vihasya—laughing; a-i—O; pa-ivvade—chaste girl; janenti—they know; tado—then; jjevva—certainly; kalle—at dawn; tuha—of you; bhu-a—of the arm; vallino—of the creeper; anke—in the lap; sankamidam—transfered; dittham—seen; ma-e—by Me; ma-ara—shark; kundala—of earrings; lanchanam—the mark; tadha—then; jjevva—certainly; visaha-e—of Vishakha; tattha—there; tulika—the bed; uvari—on; kkhudidam—fallen; sihanda—peacock feather; kiridam—crown.
Radhika: (Laughing) O chaste girl, they know. They know. At dawn I personally saw the mark of Krishna's shark-shaped earring imprinted on the creeper of your arm. In the same way I also saw Krishna's peacock feather crown on Vishakha's bed.
Text 7 (p)
lalita: (smitva) para-parivadini avehi avehi.
smitva—smiling; para—supremely; parivadini—scandalous girl; avehi—go!; avehi—go!
Lalita: (Laughing) Scandalous girl, go away! Go away!
Text 7 (q)
vishakha: rahe kittiyam jhampissasi. na kkhu candalo-e candakanta-sila appasinna hodum pahuvadi.
rahe—O Radha; kittiyam—how much?; jhampissasi—can You conceal; na—not; kkhu—indeed; candalo-e—on the moon; candakanta—a candrakanta jewel; apasinna—without perspiring; hodum—to be; pahuvadi—is able.
Vishakha: Radha, how much can You hide? A candrakanta jewel on the moon cannot avoid melting away.
Note: When exposed to moonlight the candrakanta jewel melts. Just as a candrakanta jewel on the moon cannot avoid melting away, in the same way Radha cannot conceal Her love for Krishna.
Text 7 (r)
radhika: (puro sa-camatkaram) lalide tunnam anujanehi. pala-issam. (ity utkampate)
purah—ahead; drishtva—looking; sa—with; camatkaram—wonder; lalide—O Lalita; tunnam—at once; anujanehi—please excuse Me; pala-issam—I am running away; iti—thus; utkampate—She trembles.
Radhika: (Looking ahead. Astonished) Lalita, please excuse Me. I am going to run away. (She trembles).
Text 7 (s)
lalita: (sasankam) radhe kisa bha-esi.
sa—with; asankam—fear; radhe—O Radha; kisa—why?; bha-esi—are You afraid.
Lalita: (Frightened) Radha, whast has frightened You?
Text 7 (t)
radhika: (sabhyasuyam) a-i vanke alam imina ujju-attanena. nunam imassa lampadassa hatthe pekkhedum mam dure anidasi.
sa—with; abhyasuyam—enmity; a-i—O; vanke—crooked girl; alam—what is the use?; imina—of this; ujju-attanena—of the simpleness; nunam—is it not so?; imassa—of this; lampadassa—debauchee; hatthe—in the hand; pakkhedum—to place; mam—Me; dure—from far away; anidasi—you have brought.
Radhika: (Enimical) O crooked girl, what is this use of this pretended innocence? Is it not true that you have brought Me here from far away simply to place Me in the hand of this debauchee?
Text 7 (u)
lalita: (nipunam nibhalya svagatam) nunam durado vilo-ijjantam tamalam jjevva i-am kanham mannedi. (prakasham) hum danim kadham pala-issasi. laddho ma-e osaro. (iti radham akarsati).
nipunam—carefully; nibhalya—looking; svagatam—aside; nunam—is it not?; durado—fro far away; vilo-ijjantam—being seen; tamalam—a tamala tree; jjevva—certainly; i-am—She; kanham—Krishna; mannedi—considers; prakasham—openly; hum—Oh?; danim—now; kadham—why?; pala-issasi—should You run away; laddho—obtained; ma-e—by me; osaro—the opportunity; iti—thus; radham—Radha; akarsati—pulls.
Lalita: (Carefully looking, she says to herself) Is it not that this girl sees a tamala tree from a distance and She thinks the tree is Krishna? (Openly) Why should You run away? You have this opportunity because of me. (She pulls Radha).
Text 7 (v)
radhika: (sa-kataryam) sahi visahe parittahi parittahi. sarana-adamhi.
sa—with; kataryam—torment; sahi—O friend; visahe—Vishakha; parittahi—protect; parittahi—protect; sarana-adamhi—I take shelter of you.
Radhika: (Tormented) Friend Vishakha, protect Me! I run to you for shelter.
Text 7 (w)
visakhe: a-i pemm-ubbhamide kadham tillokam jjeva de kanha-edi. pekkha eso palasi na kj kkhu jjevva vilasi.
a-i—O; pemm—by love; ubbhamide—bewildered; kadham—how is it?; tillokam—the three worlds; jjeva—certainly; de—for You; kanha-edi—have become Krishna; pekkha—look!; eso—this; palasi—a tree; na—not; kkhu—indeed; jjevva—certainly; vilasi—the playful Krishna.
Vishakha: O girl bewildered by love, how is it that, for You, all the three worlds have become transformed into Krishna? Look! This is a tree. It is not the playful Krishna.
Text 7 (x)
krishnah: katham nedanim api pratyasanna tanv-angi. tan muralim irayami. (iti tatha kurvan).
katham—how is it?; na—not; idanim—now; api—even; pratyasanna—arrived; tanu-angi—the slender girl; tat—therefore; muralim—the flute; irayami—I shall cause to speak; iti—thus; tatha—in that way; kurvan—doing.
Krishna: How is it that the slender Radha cannot yet come? I shall play My flute. (He does that).
Text 7 (y)
ayi sudhakara-mandali mandaya
tvam atavim mrdu-pada-visarpanaih
nanu cakora-yuva paritapyate
ayi—O; sudhakara-mandali—moon; mandaya—please decorate; tvam—You; atavim—the forest; mrdu—gentle; pada—of steps; visarpanaih—with movements; udaya-saila-tati—on the eastern horizon; nihita—placed; ikshanah—glance; nanu—is it not so?; cakora—cakor bird; yuva—young; paritapyate—is distressed.
O moon, please decorate this forest with your soft footsteps. Anxiously waiting for you, a young cakora bird stares at the eastern horizon.
Text 10 (a)
Vishakha: (svayam dhairyam avastabhya) hala rahe kisa tumam bhamanti kalamba olambesi.
svayam—own; dhairyam—peaceful composure; avastabhya—resting; hala—O; rahe—Radha; kisa—why?; tumam—You; bhamanti—reeling about; kalamba—on this kadambe tree; olambesi—You rest.
Vishakha: (Peaceful and sober) O Radha, why did You reel about and fall on this kadamba tree?
Text 30 (b)
lalita: sahi vamsi-e varam varam tumam vandemi. jam ugghadida-rahassa tu-e rahi kida.
sahi—O; vamsi-e—O flute; varam—again; varam—and again; tumam—to you; vandemi—I offer my respectful obeisances; jam—because; ugghadida—manifested; rahassa—secret; tu-e—by you; rahi—Radha; kida—is done.
Lalita: O friend the flute, again and again I bow down to offer respects to you. You have openly revealed the great secret kept within this Radha.
Text 10 (c)
(radhika sa-lajjam avahittham natayati).
radhika—Radhika; sa—with; lajjam—embarrassment; avahittham—concealment; natayati—represents dramatically.
(Radhika tries to hide the outward expression of Her love for Krishna).
Text 10 (d)
visadbhih karnante tava visrmarair adya murali-
kalair uru-sthambho gurur ajani rambhoru tarasa
viluptabhud drishtir nayana-jala-vrsti-vyatikaraih
pranitabhir yatnat tad alam avahittha-laharibhih
sanskritena—in Sanskrit; visadbhih—entering; karna—of the ears; ante—the corner; tava—of You; vismaraih—moving; adya—now; murali—of the flute; kalaih—by the sweet music; uru—of the thighs; stambhah—the pillar; guruh—stunned; ajani—have become; rambha-uru—O girl whose thighs are as beautiful as banana trees; tarasa—at once; vilupta—broken; abhut—has become; drishtih—sight; nayana-jala—of tears; vrsti—of rain; vyatikaraih—by the abundance; pranitabhih—brought; yatnat—with great effort; tat—therefore; alam—what is the use?; avahittha—of concealment; laharibhih—of these waves.
Lalita: (In Sanskrit) O girl whose thighs are as beautiful as plantain trees, the sweet sound of the flute have now are now gliding into Your ears. That flute music have has made the pillars of Your thighs stunned and motionless, and it has also blinded You with a monsoon of tears. What is the use of this great endeavor to hide Your emotion with these waves of concealment?
Text 11 (a)
vishakha: lalide ko danim avahittha-e osaro.
lalide—O Lalita; ko—what?; danim—now; avahittha-a—of concealment; osaro—opportunity.
Vishakha: Lalita, now what chance does She have to conceal Her actual emotions?
Text 11 (b)
trapabhicarana-krame parama-siddhir atharvani
amaranala samindhane sapadi samidheni-dhvanih
tathatma-paramatmanor upanisan-mayi sangame
vilasa-murali-bhava virutir adya vairayate
sanskritena—in Sanskrit; trapa—shyness; abhicarana—a charm to exorcise; parama-siddhih—perfect; atharvani—a mantra from the Atharva Veda; smara—of amorous love; anala—the fire; samindhane—in igniting; sapadi—at once; samidheni-dhvanih—the sacred mantra for igniting the sacrificial fire; tatha—in that way; atma—of the individual soul; paramatmanoh—and of the Supersoul; upanisat-mayi—the mantra of the Upanisads; sangame—in union; vilasa—pastime; murali—of the flute; bhava—nature; virutih—the sound; adya—now; vairayate—has become Your enemy.
(In Sanskriti) The playful of the flute has now become Your enemy. That flute music is the mantra from the Atharva Veda to exorcise Your shyness. It is the sacred mantra to ignite the sacrificial fire of amorous pastimes. It is the "tat tvam asi" mantra of the Upanisads to proclaim Your conjugal union with Lord Krishna.
Text 12 (a)
radhika: (sa-ksobham) sahi saccam kadhesi. mahanam va-irini samvutta daruno vamsi-a. ta uvala-issam.
sa—with; ksobham—agitation; sahi—O friend; saccam—the truth; kadhesi—you speak; amhanam—of us; va-irini—the enemy; samvutta—has become; daruno—the cruel; vamsi—flute; ta—therefore; uvala-issam—I shall rebuke.
Radhika: (Agitated) Friend, you speak the truth. This cruel flute is now My enemy. I shall now rebuke it.
Text 12 (b)
sutis te dhanusas ca vamsa-varato vande tayor antimam
viddho yena janas tanum viharayan nantas ciram tamyati
viddhanam hrdi mara-patri-visamair dhvanesubhir mas tvaya
krure vamsi na jivanam na ca mrtir ghoravirasid dasa
iti—thus; sanskritena—in Sanskrit; sutih—birth; te—of you; dhanusah—of the bow; ca—and; vamsa—varatah—from the excellent bamboo; vande—I offer my respectful obeisances; tayoh—of both; antimam—the end; viddah—pierced; yena—by which; janah—a person; tanum—the body; viharayan—giving up; na—not; antah—within; ciram—for a long time; tamyati—suffers; viddhanam—of those who are pierced; hrdi—in the heart; mara—of cupid; patri—than the arrows; visamaih—more terrible; dhvana—sound; isubhih—by the arrows; nah—of us; tvaya—by you; krure—O cruel; vamsi—flute; na—not; jivanam—life; na—not; ca—and; mrtih—death; ghora—horrible; avirasti—is manifested; dasa—the condition.
(In Sanskrit) O flute, although both you and the bow are born from the great bamboo cane, still it is to the bow that I offer My respectful obeisances and not to you. When a person is wounded by arrows from the bow, a person quickly gives up his body without suffering for a long time. However, when a person is pierced by the musical arrows of the flute, which are more terrible even than the arrows of cupid, O cruel flute, when pierced by your musical arrows, which are more terrible and dangerous than even the arrows of cupid, a person attains a very horrible situation where he remains neither dead or alive.
krishnah: (puro vilokya sanandam)
bhavita savidhe 'tra radhika
yad iyam ringati rangini purah
mrga-murtir na taya viyujyate
purah—ahead; vilokya—looking; sa—with; anandam—bliss; bhavita—will be; savidha—near; atra—here; radhika—Radhika; yat—which; iyam—She; ringati—moves; rangini—the doe name Rangini; purah—in the presence; mrga-lanchana—of the moon; lekhaya—with the mark; iva—as if; ya—who; mrga—of the deer; murtih—the form; na—not; taya—by her; viyujyate—abandoned.
Krishna: (Looking ahead, He becomes blissful) Here is Radha's pet doe Rangini. Because just as the moon never leaves its deer-like markings, Radhika never leaves the company of Rangini, Rangini's presence means that Radhika will soon appear in this place.
Note: In the convention of Sanskrit poetry, the shadows of the moon are said to resemble the shape of a deer's justas in the west the moon's shadows are said to resemble the face of a man.
Text 14 (a)
(punar nirupya) sakhe jnatam jnatam. nasau radhika-nyankuh. yad niranko nediyan induh. (iti vismayam abhiniya).
punah—again; nirupya—looking; sakhe—O friend; jnatam—it is understood; jnatam—it is understood; na—not; asau—this; radhika—of Radhika; nyankuh—the doe; yat—because; ayam—this; nirankah—spotless; nediyan—approaching; induh—the moon; iti—thus; vismayam—wonder; abhiniya—representing dramatically.
(Looking again) Friend, I understand. I understand. This is not Radhika's pet doe. It is a spotless moon approaching us. (He is struck with wonder).
Text 14 (b)
ankat parityajya purah kurangam
sanke sudhamsur bhuvam asasada
am jnatam utphulla-vilasa-vrindair
anandi radha-vadanam cakasti
(ity agre sarati).
ankat—from the lap; parityajya—abandoning; purah—in the presence; kurangam—the deer; sanke—I think; sudha-amsuh—the nectar moon; bhuvam—to the world; asasada—has come; punah—again; nibhalya—looking; am—yes; jnatam—understood; utphulla—blossomed; vilasa—of pastimes; vrindaih—with hosts; anandi—delightful; radha—of Radha; vadanam—the face; cakasti—is manifested; iti—thus; agre—before; sarati—goes.
I think the moon has left its deer and descended to this earth. (Looks again) Ah! Now I understand. This is Radha's delightful face, which is filled with blossoming, playful pastimes. (He approaches).
Text 15 (a)
madhumangalah: (sa-parihasam) bho va-assa ma dhava. lahu jahi. ahava tumam kim ti dusijjasi jam dhutta-kisorihim duttha-mantena ummadidosi. ta imassim jogge osare tumam nivari-a sinhehassa nikidam karissam. (iti panim adadhati).
sa—with; parihasam—joking; bho—O; va-assa—friend; ma—don't; dhava—run; lahu—slowly; jahi—go; ahava—otherwise; tumam—You; kim—whether; iti—thus; dusijjasi—You are polluted; jam—because; dhutta—rascal; kisorihim—by these girls; duttha—bad; mantena—by the advise; ummadidosi—You have become maddened; ta—therefore; imassim—in this; jogge—proper; osare—occasion; tumam—You; nivari-a—restraining; sinehassa—of love; nikidam—the requital; karissam—I shall do; iti—thus; panim—had; adadhati—takes.
Madhumangala: (Joking) O friend, don't run. Walk slowly. How have You become so bewildered? You must have become mad by listening to the bad advise of these rascal girls. At the right time I will make all the arrangements. I will arrange that Your love is requited. (He takes Krishna's hand).
Text 15 (b)
krishnah: sakhe sadhu cestase yad adya radhikopasarpane kampena krita-vighnasya me datta-hastavalambo 'si.
sakhe—O friend; sadhu—well; cestase—you do; yat—because; adya—now; rakhika—of Radhika; upasarpane—in the approaching; kampena—by trembling; krita—done; vighnasya—impediment; me—of Me; datta—given; hasta—of the hand; avalambah—resting; asi—you are; iti—thus; parikramya—walking.
Krishna: Friend, you do well. I tremble as I approach Radhika. It is difficult for Me to proceed. It is good that you are holding My hand. (He walks).
Text 15 (c)
iyam ati-trsitam varanurago-
mama vara-tanur acakarsa cittam
madhupam asoka-lateva puspitagra
iyam—She; ati—very; trsitam—thirsty; vara—excellent; anuraga—with love; ujjvala—splendid; sumanah—whose kind heart; kamaniya—beautiful; patra—tablet; lekhah—decorated with lines; mama—of Me; vara—beautiful; tanuh—whose form; acakarsa—attracted; cittam—the heart; madhupam—a bumble-bee; asoka—an asoka; lata—creeper; iva—like; puspita—with blossoming flowers.
Her heart resplendent with transcendental love, and Her face beautifully decorated with ornamental lines drawn with various cosmetics, this beautiful girl attracts My heart and makes Me thirsty to attain Her. She attracts Me just as a blossoming asoka creeper attracts a bumble-bee.
Note: If the word "anuraga" is taken it to mean "reddish", and "sumanah" is taken to mean "the sumanah flower", then the verse may be interpreted in the following way:
"Her complexion is splendid as beautifully reddish sumanah flowers, and Her face beautifully decorated with ornamental lines drawn with various cosmetics, this beautiful girl attracts Me just as a blossoming asoka creeper attracts a bumble-bee".
radhika: (krishnam apangena vilokya. svagatam. sanskritena)
milita-mrdula-mauler malaya malatinam
madayati mama medham madhuri madhavasya
krishnam—Krishna; apangena—from the corner of Her eye; vilokya—seeing; svagatam—aside; sanskritena—in Sanskrit; nava—new; manasija—of love; lila—pastimes; bhranta—bewildered; netra—of the eyes; anta—the corners; bhajah—possesing; sphuta—blossomed; kisalaya—twigs; bhangi—beding; sangi—touching; karna—of the ears; ancalasya—the edge; milita—not; mrdula—gentle; mauleh—of the crown; malaya—by the garland; malatinam—of the crown; malaya—by the garland; malatinam—of jasmine flowers; madayati—maddens; mama—My; medham—intelligent; madhuri—the sweetness; madhavasya—of Krishna.
Radhika: (Gazes at Krishna from the corner of Her eyes, and then says to Herself in Sanskrit:) The corner of His eyes are overwhelmed with ever-fresh amorous pastimes, an a blossoming twig decorates His ear, and a garland os malati flowers crowns His head. The sweetness of Madhava (Krishna) maddens My intelligence.
vishakha: (vihasya sanskritena)
vasi-cakre krishnas tava parimalair eva balibhir
vialsanam vrindam katham iva mudha kandalayasi
jaye panau datte rana-patubhir agre sarbhataih
svayam ko vikrantim punar iha jigisuh pranayati
vihasya—laughing; sanskritena—in Sanskrit; vasi-cakre—brought under control; krishnah—Krishna; tava—of You; parimalaih— by the fragrance; eva—certainly; balibhih—powerful; vilasanam—of pastimes; vrindam—the host; katham—why?; iva—as if; mudha—uselessly; kandalayami—do You manifest; jaye—victorious; panau—in the hand; datte—placed; rana—in battle; patubhih—expert; agre—in the presence; sarbhataih—by the soldiers; svayam—personally; kah—who?; vikrantim—valor; punah—again; iha—here; jigisuh—one desiring victory; pranayati—does.
Vishakha: (Laughing, she says in Sanskrit:) The sweet fragrance of Your body now brought this Krishna completely under Your dominion. Why do You uselessly play in this way? When the strong warrior expert in battle already place victory in the one'hand, what general would engage in any further fighting to gain the conquest?
Text 18 (a)
radhika: a-i dummuhi patti-amsi sankade mam srovi-a ajjavi na vissantasi. ta nikkiva-hi-a-am tumam ujjhi-a aham siniddha-pi-sahim lalidam caranam pavisami. (iti tatha kritva sanskritena).
a-i—O; dummuhi—full-mouthed girl; patti-ammi—attained; sankade—nearness; mam—to Me; arovi-a—attained; ajjavi—even now; na—not; vissantasi—you are peaceful; ta—therefore; nikkiva—without mercy; hi-a-am—whose heart; tumam—you; ujjhi-a—abandoning; aham—I; siniddha—affectionate; pi-a—dear; sahim—friend; lalidam—Lalita; saranam—shelter; pavisami—I shall enter; iti—thus; tatha—in that way; kritva—doing; sanskritena—in Sanskrit.
Radhika: O foul-mouthed girl, you shall not stay in My company. There is no mercy in your heart. I shall abandon you and take shelter of My dear, affectionate friend Lalita. (She does that, and then says in Sanskrit:)
Text 18 (b)
atrayantam calam api harim lokayanti balistham
tvam alambya priya-sakhi ghane nasmi kunje nilina
atra—here; ayantam—coming; calam—restless; api—also; harim—Krishna; lokayanti—seeing; balistham—very powerful; tvam—of you; alambya—taking shelter; priya—dear; sakhi—O friend; ghane—dense; na—not; asmi—I am; kunje—in the forest; nilina—entered.
I see the restless Krishna approaching. O dear friend, you are very strong. I take shelter of you. I shall no longer stay in this dense forest.
Text 18 (c)
lalita: (sa-narma-amitam. sanskritena).
asman mugdhe hrdaya-nihitad adya pitambarat te
sakto nanyah kuca-paricaye mat-puro ma vyathisthah
sa—with; narma—a playful; smitam—smile; sanskritena—in Sanskrit; asmat—from this; mugdhe—O charming girl; hrdaya—on the chest; nihitat—placed; adya—now; pita—yellow; ambarat—than the garment; te—of You; saktah—is able; na—not; anyah— anyone; kuca—of the breasts; paricaye—in intimacy; mat—of me; purah—in the presence; ma—don't; vyathisthah—become agitated.
Lalita: (With a playful smile, she says in Sanskrit:) As long as I am present only Your yellow upper garment will touch Your breasts. No one will touch them. O charming, bewildered girl, do not fear.
Note: If the word "pitambara" is interpreted to mean "Lord Krishna, who wears yellow garments", then the verse reveals the following hidden meaning:
"As long as I am present only Lord Krishna, who wears yellow garments, will touch Your breasts. No one else will touch them. O charming, bewildered girl, do not fear".
Text 19 (a)
krishnah: (sanandam) kalyani kale labdhasi. (iti radham upasarpati).
sa—with; anandam—bliss; kalyani—O beautiful girl; kale—in the time; labdha—attained; asi—You are; iti—thus; radham—Radha; upasarpati—approaches.
Krishna: (Blissful) O beautiful girl, now I have You. (He approaches Radha).
Text 19 (b)
lalita: (satopam parikramya krishnam varayanti) cha-illa na hu esa tumha parihasa-jogga amhanam pi-a-sahi ta avehi.
sa—with; atopam—arrogance; parikramya—walking; krishnam—to Krishna; varayanti—stopping; cha-illa—O expert debauchee; na—not; hu—indeed; esa—She; tumha—of You; parihasa—for joking; jogga—the proper object; amhanam—of us; pi-a—the dear; sahi—friend; ta—therefore; avehi—go away.
Lalita: (Indignantly approaches Krishna and stop Him) O expert debauchee, our dear friend Radha is not the proper object of Your jokes. Go away.
Text 19 (c)
krishnah: (sa-smitam) lalite nedam gosthanganam. pashya vrindatavi-kuskshir asau. tan neha vah prabhavisnuta.
sa—with; smitam—a smile; lalite—O Lalita; na—not; idam—this; gostha-anganam—Vraja Village; pashya—look!; vrinda-atavi—of Vrindavana forest; kuskih—the belly; asau—this is; tat—therefore; na—not; iha—here; vah—of you; prabhavisnuta—is thre power.
Krishna: (Smiling) Lalita, this is not Vraja Village. Look! This is the belly of Vrindavana forest. You have no power here.
Text 19 (d)
lalita: kanha assa-o ta-o kkhu muddhi-a-o ja-o tu-atto vi sutthu bha-enti. esamhi pasiddha lalida.
kanha—O Krishna; assa-o—among us; ta-o—they; kkhu—indeed; muddhi-a-o—foolish; ja-o—who are; tu-atto—of You; vi—indeed; sutthu—clearly; bha-enti—are afraid; esa—she; amhi—I am; pasiddha—the famous; lalida—Lalita.
Lalita: Krishna, those among us who are very foolish fear You. I do not fear You. I am the famous Lalita.
Text 19 (e)
(radhika calapangena krishnam vilokya kampam natayati).
radhika—Radhika; cala—restless; apangena—from the corner of Her eye; krishnam—Krishna; vilokya—seeing; kampam—trembling; natayati—represents dramatically.
(Casting a sidelong glance at Krishna, Radhika trembles).
Text 19 (f)
lalita: rahe kisa sajjhasena kampasi jam esa ji-adi lalida.
rahe—O Radha; kisa—why?; sajjhasena—with fear; kampesi—You tremble; jam—because; esa—she; ji-adi—lives; lalida—Lalita.
Lalita: Radha, why do You tremble with fear while Lalita stays by You?
Text 19 (g)
radhika: lalide gahi-da-im bandhuga-puppha-im. ta ehi. kalindi-tiram gacchamha.
lalide—O Lalita; gahi-da-im—taken; bandhuga—bandhuka; puppha-im—flowers; ta—then; ehi—come; kalindi—of the Yamuna; tiram—to the bank; gacchamha—let us go.
Radhika: Lalita, come. Let us take the bandhuka flowers we have collected and let us go to the bank of the Yamuna.
Text 19 (h)
krishnah: kathire katham ahrita-bandhujiva viduram gantum udyuktasi. (iti panthanam avrnvan).
kathore—O hard-hearted girl; katham—why?; ahrita—taken; bandhujiva—with bandhujiva flowers; viduram—far away; gantum—to go; udyukta—engaged; asi—You are; iti—thus; panthanam—the path; avrnvan—blocking.
Krishna: O hard-hearted girl, how can You take these bandhujiva flowers and go far away? (He blocks the path).
Note: If the word "bandhujiva" is interpreted to mean "the life (jiva) of a friend (bandhu)", then the words reveal the following hidden meaning:
"O hard-hearted girl, how can You take away the very life of Your friend Krishna and then go far away?"
Text 19 (i)
paritam srngena sphuta-tara-sila-syamala-rucam
valad-vetram vamsa-vyatikara-lasan-mekhalam amum
atikramyo ttungam dharani-dharam agre katham itas
tvaya gantum sakya tarani-duhitus tira-saranih
paritam—endowed; srngena—with a lofty peak; sphuta-tara—clearly manifested; sila—rocks; syamala—dark; rucam—splendor; valat—moving; vetram—with canes; vamsa—with bamboo; vyatikara—filled; lasat—glistening; mekhalam—base; amum—this; lasat—glistening; mekhalam—base; amum—this; atikramya—passing through; uttungam—lofty; dharani-dharam—mountain; agre—before; itah—then; tvaya—by You; gantum—to go; sakya—able; tarani-duhituh—of the Yamuna river, the daughter of the sun-god; tira—by the shore; saranih—the path.
How will You be able to cross the base of Govardhana Hill, filled with covered with splendid black pebles, and filled with bamboos and other canes moving in the wind? How will You be able to climb Govardhana Hill's tall summit? (Don't take this path. Take) the path that goes by the Yamuna's shore. That path You can (easily) traverse.
Note—- If the word "srngena" is taken to mean "with a buffalo-horn bugle", "sila-syamala" to mean "sapphire", "vetram" to mean "stick", "vamsa" to mean "bamboo-flute", "mekhalam" to mean "belt", "uttungam" to mean "exalted", and "dharani-dharam" to mean "The Supreme Personality of Godhead", who maintains the entire world", then the verse reveals the following meaning—-
"The exalted Supreme Personality of Godhead, who maintains the entire world, now stands before You. His bodily luster is the color of sapphire. He holds a staff and He carries a bamboo-flute tucked in His glistening belt. How will You be able to pass through His roadblock? (Instead You should take) the path that goes by the Yamuna's shore. That path You will be able to traverse".
Text 20 (a)
radhika: (vakram vilokya hum kurvati). na-ara mama doso natthi. danim esa go-ulasarim anusarissam.
vakram—in a crooked manner; vilokya—looking; hum—menacing words; kurvati—does; na-ara—O debauchee; mama—My; doso—fault; na—not; atthi—is; danim—now; esa—she; go-ulesarim—to the queen of Gokula; anusarissam—I shall go.
Radhika: (Casting a crooked glance, she says in a menacing tone:) Debauchee, I am not at fault for this. Now I shall go to complaint to Yasoda. the queen of Gokula.
Text 20 (b)
krishnah: radhe kim vibhisikaya. kamam gamyatam. tad-bhuja-mula-stham pita-dukulam eva mamanukulam. (iti radham didhirsati).
radhe—O Radha; kim—what is the need; vibhisikaya—of this fear; kamam—voluntarily; gamyatam—should be gone; tat—this; bhuja—of the arms; mula—at the roots; stham—situated; pita—yellow; dukulam—cloth; eva—certainly; mama—My; anukulam—beautiful; iti—thus; radham—Radha; dhidhirsati—tries to attack.
Krishna: Radha, why are You afraid. Give up this fear. Ah! the beautiful yellow cloth covering Your shoulders is actually My property. (He attacks Radha).
Text 20 (c)
radhika: (bhru-kutim abadhya. sanskritena).
sadhvinam dhuri dharya
lalita-sangena garvita casmi
hitam alapami madhave
pathi madya bhujangatam racaya
bhru—of the eyebrows; kutim—knitting; abadhya—binding; sanskritena—in Sanskrit; sadhvinam—of chaste girls; dhuri—at the summit; dharya—considered; lalita—of Lalita; sangena—by the association; garvita—confident; ca—also; asmi—I am; hitam—good advise; alapami—I speak; madhava—O Krishna; pathi—on the path; ma—don't; adya—now; bhujangatam—the condition of a snake or a debauchee; racaya—do.
Radhika: (Knitting Her eyebrows, She says in Sanskrit:) I am the most chaste of all chaste girls. Now that I am in the company of Lalita, I feel very confident. I give You this good advise: O Madhava, do not become a snake in My path.
Note: If the word "ma" is interpreted to mean "to Me", and the word "bhujangatam" to mean "the condition (tam) of placing "ga" Your arm "bhujam", then the verse reveals the following hidden meaning:
I am the most chaste of all chaste girls. Now that I am in the company of Lalita, I feel very confident. I give You this good advise: O Madhava, please embrace Me in Your arms".
Text 22 (a)
krishnah: lalite kim asravi vag-bhangir asyah. tad aham naparadhyami. (iti bhuja-dandav uddandayati).
lalite—O Lalita; kim—what?; asravi—heard; vak—of words; bhangih—the crookedness; asyah—of Her; tat—then; aham—I; na—not; aparadhyam—shall become an offender; iti—thus; bhuja-dandau—both arms; uddanyati—raises.
Krishna: Lalita, did I hear Radha speak those crooked words? I shall not become an offender by disobeying Her request. (He raises both arms).
Text 21 (b)
lalita: (radham prsthatah kritva) kanha savva-lo-a-sahalanijja-gunovi tumam go-ulindassa nandanosi. ta nedam de dullilatanam amhesu joggam.
radham—Radha; prathatah—from behind; kritva—doing; kanha—O Krishna; savva—all; lo-a—by the world; sahalanijja—worthy to be glorified; tumam—You; go-ulindassa—of the king of Gokula; nandanosi—You are the son; ta—then; na—not; idam—this; de—of You; dullalitanam—wicked thing; amhesu—among us; joggam—is proper.
Lalita: (Stands in front of Radha) Krishna, even though Your transcendental qualtities are worthy to be glorified by the entire world, and even though You are the son of the king of Gokula, You should not do this wicked thing to me.
Text 21 (c)
madhumangalah: a-i gavvide kim ti vunda-anam viddhamsi-a tumhehim amha pi-a-va-assa puppha-im harissanti.
a-i—O; gavvide—arrongant girl; kim—why; ti—indeed; vunda-anam—Vrindavana forest; viddhamsi-a—destroying; tumhehim—by you; amha—my; pi-a—dear; va-assa—of the friend; puppha-im—flowers; harissanti—are stolen.
Madhumangala: O arrogant girl, why do you steal these flowers that are the property of my dear friend? You are ruining this forest of Vrindavana.
Text 21 (d)
krishnah: sakhe turnam ganayasam puspani yatha tutsankhyaya kanthato hara-manin aharami.
sakhe—O friend; turnam—quickly; ganaya—please count; asam—of them; puspani—the flowers; yatha—as; tu—indeed; utsankyaya—by the enumeration; kanthalah—from the necks; hara—of the necklaces; manin—the jewels; aharami—I shall take.
Krishna: Friend, quickly count the flowers they have taken so I can take from their necklaces an equal number of jewels.
Text 21 (e)
madhumangalah: pi-a-va-assa ki-am gananam. ta rattanam pupphanam parivatthena pa-uma-raga-im genha. pandaranam una hira-mautti-a-im.
pi-a—dear; va-assa—O friend; ki-am—completed; gananam—the counting; ta—therefore; rattanam—of jewels; pupphanam—and of flowers; parivatthena—by exchange; pa-uma-im—rubies; genha—You may take; pandaranam—of white flowers; una—again; hira—diamonds; mautti-a-im—and pearls.
Madhumangala: Dear friend, I have finished counting. Now, in exchange for the red flowers You may take rubies, and for the white flowers pearls and diamonds.
Text 21 (f)
krishnah: sakhe paryalocayam. namuni puspa-mulya-tulyani. tatah katibhir eva paryaptih.
sakhe—O friend; paryalocayam—let Me consider; na—not; amuni—these; puspa—of the flowers; mulya—for the value; tulyani—equal; tatah—therefore; katibhih—by how many?; eva—certainly; paryaptih—is sufficiency.
Krishna: Friend, I am thinking. These jewels are not as valuable as the flowers. How many jewels should I take for each flower?
Text 21 (g)
madhumangalah: (sa-kaku-prapancam) va-assa eso anugga-ido bamhano abbhatthedi. ta imehim jjevva santuttho hohi.
sa—with; kaku—of plaintive words; prapancam—manifestation; va-assa—O friend; eso—this; anugga-ido—thankful; bamhano—brahmana; abbhatthedi—begs; ta—therefore; imehim—with these; jjevva—certainly; santuttho—satisfied; hohi—please become.
Madhumangala: (With plaintive words) Friend, this humble brahmana begs: Please be satisfied with an equal number of jewels.
Text 21 (h)
krishnah: yatha braviti vyasyah.
yatha—as; braviti—speaks; vaysayah—the friend.
Krishna: As My friend says (I shall do).
Text 21 (i)
lalita: (vihasya) ajja samino joggo jjevva amaccosi.
vihasya—laughing; ajja—O noble sir; samino—of the master; joggo—proper; jjevva—certainly; amaccosi—you are a councellor.
Lalita: (Laughing) Noble sir, you are a counselor who gives good advise to your master.
Text 21 (j)
vishakha: (alika-sambhramam) kanha dure citthehi.
alika-sambhramam—agitated; kanha—Krishna; dure—far away; citthehi—stand.
Vishakha: (Agitated) Krishna, stand back!
Text 21 (k)
krishnah: kutile kim iti.
kutile—O crooked girl; kim—why?; iti—thus.
Krishna: Crooked girl, why?
Text 21 (l)
vishakha: pekkha. samrambhena sangaram gamida canda-hasam ullasedi amha pi-a-sahi raha.
pekkha—look!; samrambhena—with anger; sangaram—a battle; gamida—will attain; canda—moon; hasam—smile; ullasedi—is causing to shine; amha—of us; pi-a—the dear; sahi—friend; raha—Radha.
Vishakha: Look! With a moonlike smile, our dear friend Radha is preparing to violently fight with You.
Note: If the word "samrambhena" is interpreted to mean "with amorous passion", these words reveal the following hidden meaning:
"Look! With a moonlike smile, our dear friend Radha is preparing for a passionate amorous battle with You".
Text 21 (m)
krishnah: (smitva) mugdhe pashya. aham ca prapancita-gadha-romanca-kancuko 'smi. tad ayatnam rama-ratnam harisyami. (iti radham upasarpati).
smitva—smiling; mugdhe—O charming girl; pashya—look; aham—I; ca—also; prapancita—manifested; gadha—greatly; romanca—hair standing erect; kancukah—wearing the garment; asmi—I am; tat—therefore; ayatnam—without effort; rama—of a beautiful girl; ratnam—the jewel; harisyami—I shall take; iti—thus; radham—Radha; upasarpati—approaches.
Krishna: (Smiling) O charming girl, look! My body is also decorated with hairs standing erect with amorous passion. I now I shall easily take this jewel of all beautiful girls. (He approaches Radha).
Text 21 (n)
lalita: (samrambham abhiniya) kanha pekkhami de sahasam. rahi-accha-am pi tumam phamsehi.
samrambham—angry; abhiniya—representing dramatically; kanha—O Krishna; pekkhami—I see; de—Your; sahasam—rash action; rahi—of Radha; accha-am—the shadow; pi—even; tumam—You; phamsehi—may try to touch.
Lalita: (Furious) Krishna, I see the reckless act You are about to perform. Just try to once touch Radha's shadow!
Text 21 (o)
krishnah: sakhe nunam lalita-rupena maha-bhairaviyam pradurbhuta.
sakhe—O friend; nunam—is it not so?; lalita—of Lalita; rupena—in the form; maha-bhairavi—the goddess Durga; iyam—she; pradurbhuta—has appeared.
Krishna: Friend, has the goddess Durga now appeared in the form of this Lalita?
Text 21 (p)
radhika: hala kallani hohi. (iti lalitam sakutam alingati).
hala—O; kallani—peaceful; hohi—please become; iti—thus; lalitam-sa—with; akutam—emotion; alingati—embraces.
Radhika: Become calm! (She affectionately embraces Lalita).
Text 21 (q)
krishnah: (janantikam) lalite vimunca kathinyam.
jana-antikam—aside; lalite—O Lalita; vimunca—give up; kathinyam—Your hardness.
Krishna: (Aside to Lalita) Lalita, give up your harsh opposition.
Text 21 (r)
lalita: ukko-am me dehi.
ukko-am—a bribed; me—to me; dehi—give.
Lalita: Give me a bribe.
Text 21 (s)
krishnah: (smitva) lalite satyam te bravimi radham api vipralambhya sayam ananga-sangare tvam eva pratirirayisye.
smitva—smiling; lalite—O Lalita; satyam—the truth; te—to you; bravimi—I speak; radham—Radha; api—even; vipralambhya—abandoning; sayam—at night; ananga—of amorous pastimes; sangare—in the duel; tvam—you; eva—certainly; pratirirayisye—I shall fight.
Krishna: (Smiling) Lalita, to you I speak the truth. I shall abandon Radha, and tonight I shall fight a duel of amorous pastimes with you.
Text 21 (t)
lalita: (sa-rosam paravrtya) avehi vidusaka avehi.
sa—with; rosam—anger; paravrtya—turning; avehi—go!; vidusaka—clown; avehi—go!
Lalita: (Angrily turning to Him) Go away, clown! Go!
Text 21 (u)
krishnah: kathayotkocam yatra te tustih.
kathaya—please tell; utkocam—the bribe; yatra—where; te—of you; tustih—the satisfaction.
Krishna: You tell Me what bribe will please you.
Text 21 (v)
lalita: na-ara puppha-maggana-rangena vundavanam bhammatti dumedi me sahi. ta divva-pupphehim nam alankadu-a suhavehi.
na-ara—O debauchee; puppha—for flowers; maggana—searching; rangena—with the pastimes; vundavanam—in Vrindavana forest; bhammatti—wandering; dumedi—is blasphemed; me—my; sahi—friend; ta—therefore; divva—splendid; puphehim—with flowers; nam—Her; alankadu-a—decorating; suhavehi—You should please.
Lalita: O debauchee, You have blasphemed my friend simply because She enjoyed wandering in Vrindavana forest looking for flowers. You shoul satisfy Her by decorating Her with these splendid flowers.
Text 21 (w)
krishnah: (smitva) yathabhirocate tubhyam. (iti parikramya darparabhatim natayan). lalite badham vikrusyatam. na tvam trnaya manye. (iti radhika-haram akrastum karam prasarayati).
smitva—smiling; yatha—as; abhirocate—it pleases; tubhyam—you; iti—thus; parikramya—walking; darpa—with pride; arabhathim—boldness; natayan—representing dramatically; lalite—O Lalita; badham—certainly; vikrusyatam—let there be anger; na—not; tvam—you; trnaya—a blade of grass; manye—I consider; iti—thus; radhika—of Radhika; haram—the necklace; akrastum—to pull; karam—a hand; prasarayati—extends.
Krishna: (Smiling) Whatever pleases you. (He walks with proud boldness) Lalita, be angry with Me. I do not consider you as important as a blade of grass. (He extends His hand to take Radhika's necklace).
Text 21 (x)
lalita: (vamam vilokya. sa-smitam) cha-illa sura-de-a-pu-a kide kida sinanam pi-a-sahim akida-sinano kkhu tumam ma phamsehi.
vamam—crookedly; vilokya—glancing; sa—with; smitam—a smile; cha-illa—O clever Krishna; sura-de-a—of the sun-god; pu-a-kide—for the worship; kidasinanam— ; kida—performed; sinanam—bathing; pi-a—dear; sahim—friend; akida—not performed; sinano—bathing; kkhu—indeed; tumam—You; ma—don't; phamsehi—touch.
Lalita: (With a crooked glance and a smile) O clever Krishna, my dear friend has bathed so She can worship the sun-god. You have not bathed, and therefore You must not touch Her.
Text 21 (y)
krishnah: ayi madandhe samantad ullasini prakhedambu-pure mayi katham krita-mahabhisekam na pashyasi.
ayi—O; mada—by folly; andhe—O girl who is blinded; samantat—completely; ullasini—splendid; prakheda-ambu—of perspiration; pure—in the flood; mayi—in Me; katham—why?; krita—performed; maha—great; abhisekam—bath; na—not; pashyasi—you see.
Krishna: I have already bathed in the splendid waters of My own perspiration. O foolish girl, why do you not see it?
Text 21 (z)
lalita: (radham antarayanti sa-mantharyam) hala uddanda-kala-tamala-gholena vana-khandena imassa pa-andada dusaha kida. ta amhe haram rakkhidum kkhanam somma homha.
radham—Radha; antarayanti—taking aside; sa—with; mantharyam—slowness; hala—O; uddanda—terrible; kala—dark; tamala—the tamala tree; ghorena—terrible; vana—the forest; khandena—by this part?; imassa—of Him; pa-andada—anger; dusaha—unbearable; kida—is done; ta—therefore; amhe—of us; haram—the necklace; rakkhidum—to protect; kkhanam—for a moment; somma—gentle; homha—let us become.
Lalita: (Taking Radha aside, she slowly says:) This gloomy forest filled with terrible dark tamala trees has made Krishna very angry. In order to protect our necklaces, we should be very kind and polite to Him.
Text 21 (aa)
madhumangalah: hihi nijjida-o gavvida-giovi-a-o. (iti nrtyati).
hihi—aha!; nijjida-o—defeated; gavvida—arrogant; govi-a-o—the gopis; iti—thus; nrtyati—he dances.
Madhumangala: Aha! Aha! The proud gopis are now defeated! (He dances).
Text 21 (bb)
radhika: a-i muddhe lalide bha-avantassa uvasanam tu-e ajja kim visumaridam.
a-i—O; muddhe—bewildered girl; lalide—O Lalita; bha-avantassa—of the sun-god; uvasanam—the worship; tu-e—by you; ajja—now; kim—whether?; visumaridam—is forgotten.
Radhika: O bewildered Lalita, have you forgotten that now is the time to worship the sun-god?
Note: If the word "bha-avantassa" is interpreted to mean Lord Krishna, the words reveal the following hidden meaning:
"O bewildered Lalita, have you forgotten that now is the time to worship Lord Krishna?"
Text 21 (cc)
madhumangalah: ehi rahi-e ke-alam tumhe jjevva uvasanam kuradha tti ma gavva-evva jam amhepi uvasanam karemha.
de-i—O goddess; rahi-e—Radhika; ke-alam—only; tumhe—you; jjevva—certainly; uvasanam—worship; kuradha—do; tti—thus; ma—do not; gavva-evva—become proud; jam—because; amhepi—even we; uvasanam—worship; karemha—do.
Madhumangala: O goddess Radha, do not become proud, thinking that you alone are engaged in the worship of the sun-god, for even Krishna and I are also engaged in that worship.
Text 21 (dd)
vishakha: ajja kidisam tam.
ajja—O noble sir; kidisam—like what?; tam—that.
Vishakha: O noble sir, how do you worship?
Text 21 (ee)
madhumangalah: bhodi visahe sunahi. gandha-puppha-purassaram ni-unja-vedi-a-majjhe ujja-arana-bhu-ittham tad ekagga-cittada-e kankananam saddovasanam.
bhodi—you; visahe—O Vishakha; sunahi—please listen; gandha-puppha-purassaram—with fragent flowers; ni-unja—in the forest-grove; vedi-a—of altar; majjhe—in the middle; ujja-arana-bhu-ittham—staying awake; tat—then; ekagga-vicittada-e—with single-pointed concentration; kankananam—of ankle-bells; sadda—of the sound; uvasanam—the worship.
Madhumangala: O noble Vishakha, please listen. In a forest temple decorated with flowers I keep a midnight vigil as I meditate on the sound of ankle-bells.
Text 21 (ff)
Text 21 (gg)
madhumangalah: (sa-slagham. sanskritena).
dhanyasi sundari yaya mrdulam hasantya
vandi-kritas tarala-ballava-kunjaro 'yam
sa—with; slagham—praise; sanskritena—in Sanskrit; adambara—of pride; ujjvala—with the splendor; gatih—whose gait; vara—excellent; kunja—in the grove; baddhah—bound; svairi—independent; parisphurita—blossomed; puskara—lotus flower; caru—beautiful; hastah—whose hand; dhanya—fortunate; asi—You are; sundari—O beautiful girl; yaya—by which; mrdulam—gentle; hasantya—smiling; vandi-krtah—bound; tarala—restless; ballava—gopa; kunjarah—elephant; ayam—this.
Madhumangala: (With praise, in Sanskrit) Holding a beautiful, blossomed lotus flower in His hand, the restless elephant of Shri Krishna has entered this lovely forest grove with graceful and bold stpes. O beautiful girl, You are very fortunate. Simply with a gentle smile You have captured that elephant and bound it up.
Note: The word "ujjvala" may also be interpreted to mean "conjugal love". In this way the first sentence of this verse may be interpreted:
"Holding a beautiful, blossomed lotus flower in His hand, the bold, amorous, restless elephant of Shri Krishna has entered this lovely forest grove".
The word "vandi-kritah" may also be interpreted to mean "glorified". If this meaning is accepted, then the last sentence becomes:
"With Your gentle smile You sing the praises of that elephant".
rucira sahacarinam vithibhih sevyamana
sasimukhi gata-nidram kurvati mam idanim
sarad iva bhavatiyam loka-laksmin tanoti
priye—O beloved; rucira—beautiful; sahacarinam—of friends; vithibhih—by a host; sevyamana—served; mada—happy; mrdula—delicate; marali—of swans; ramya—beautiful; lila—pastimes; gati—gestures; shrih—beauty; sasi-mukhi—O moon-faced girl; gata—gone; nidram—sleep; kurvati—doing; mam—Me; idanim—now; sarat—autumn; iva—like; bhavati—You; iyam—this; loka—of the eyes; laksmin—beauty; tanoti—gives.
Krishna: Beloved served by a host of beautiful gopi-friends, and Your gestures as graceful as the delicate, happy swans, You fill My eyes with the sight of Your beauty just as the autumn season fills them. O moon-faced girl, You have robbed Me of My sleep.
Note: If the word "sahacari" is interpreted to mean "sahacari flowers", the first part of the verse may be interpreted "Beloved, decorated with many beautiful sahacari flowers". If the word "loka" is interpreted to mean "world", the last part of the verse may be interpreted: "You fill the world with beauty, just as the autumn season also fills it".
Text 23 (a)
tad arvacinena hari-lavanya-srngarena bhavatim alankurvanah saradim shriyam avadnhyayami.
tat—therefore; arvacinena—new; hari-lavanya—beautiful; srngarena—with decorations; bhavatim—You; alankurvanah—decorating; saradim—of autumn; shriyam—the beauty; avandhyayami—I shall make fruitful.
By decorating You with these newly blossomed flowers, I shall make the beauty of this autumn season fruitful.
Text 23 (b)
balanuja kalapinam avakalayya kala-jnatam
manah kila baliyasim mama bibharti vismeratam
yad adya sarad-agame tava vilokya lilotkatam
kiranti ruci-mandali-jusam ami sikhandavalim
sanskritena—in Sanskrit; bala—of Balarama; anuja—O younger brother; kalapinam—of peacocks; avakalayya—seeing; kala—the proper time; jnatam—undertanding; manah—the heart; kila—indeed; baliyasim—strong; mama—my; bibharti—holds; vismeratam—wonder; yat—because; adya—now; sarat—of autumn; agame—on the arrival; tava—of You; vilokya—seeing; lila—transcendental pastimes; utkatam—eagerness; kiranti—scatters; ruci—of splendor; mandali—the circle; jusam—possessing; ami—they; sikhanda—of peacock feathers; avalim—a host.
Madhumandala: (In Sanskrit) Now that the autumn has begun, the peacocks, seeing Your eagerness to enjoy transcendental pastimes, respond by dropping many splendid peacock feathers for Your use. O Krishna, my heart becomes struck with wonder when I see how these peacocks understand when it is the proper time for them to act.
Text 24 (a)
krishnah: sakhe sadhu lakshitam tan-mauli-kalpanaya candrakan aharami. (iti batuna saha tatha karoti).
sakhe—O friend; sadhu—nicely; lakshitam—observed; tat—this; mauli—of crowns; kalpanaya—for making; candrakan—peacock feathers; aharami—I shall gather; iti—thus; batuna—the brahmacari; sah—with; tatha—in that way; karoti—acts.
Krishna: Friend, you have seen the truth. I shall go to collect peacock feathers for My crown. (Krishna and the brahmacari Madhumangala do that).
Text 24 (b)
radhika: sahi lalide jattha dinna-bhara aham niccidamhi sa tumam ja-i sommasi tado java kanho dure gado tava kankelli-kudangam pavesissam. (iti tatha isthita).
sahi—O friend; lalide—Lalita; jattha—where; dinna—put down; bhara—burden; aham—I; niccidamhi—am free from anxiety; sa—she; tumam—you; ja-i—if; sommasi—are kind-hearted; tado—then; javat—as long as; kanho—Krishna; dure—far away; gado—has gone; tava—then; kankelli—of asoka trees; kudangam—the grove; pavesissam—I shall enter; iti—thus; tatha—in that way; sthita—situated.
Radhika: Friend, that burden is now gone, and now I feel free from all My worries. If you are actually kind to Me, then keep Krishna far away, while I enter the grove of asoka trees. (She does that).
Text 24 (c)
krishnah: sakhe nirmitam pracalaka-salakabhih kiritam khanjarita-netrayah simanta-simani vinyasa-suabhagyam alambatam. (iti parikramya). lalite kva sa te priya-sakhi.
sakhe—O friend; nirmitam—fashioned; pracalaka-salakabhih—with peacock feathers; kiritam—a crown; khanjarita-netrayah—of Radha whose eyes are like khanjana birds; simanta-simani—on the parted hair; vinyasa—of placing; saubhagyam—the beauty; alambatam—may be placed; iti—thus; parikramya—walking; lalite—O Lalita; kva—where?; sa—She; te—your; priya—dear; sakhi—friend.
Krishna: Friend, now this crown of peacock feathers may beautify the parted hair of Radha, whose restless eyes are like two graceful khanjana birds. (He walks). Lalita, where is your dear friend?
Text 24 (d)
lalita: attano gharam gada.
attano—own; gharam—to the home; gata—gone.
Lalita: She has gone home.
Text 24 (e)
krishnah: nisthure tistha. turnam asau te dhurtata-garvam apaharami. (iti samantat pashyan sa-harsam). vayasya pashya. sahaseyam avapta gaurangi priya. (ity upasarpati).
nisthure—O cruel woman; tistha—stay; turnam—at once; asau—this; te—of you; dhurtata—of rascaldom; garvam—the pride; apaharami—I shall remove; iti—thus; samantat—in all directions; pashyan—looking; sa—with; sahasa—at once; iyam—She; avapta—attained; gaura-angi—the fair-complexioned girl; priya—My beloved; iti—thus; upasarpati—approaches.
Krishna: Cruel woman, stop! I shall at once remove all the pride of Your rascaldom. (He looks in all directions, and says in with happiness:) Friend, look! All at once I have again attained My fair-complexioned beloved. (He approaches).
Text 24 (f)
madhumangalah: (vihasya) bho va-assa cakkavadena tinavattena bhamidassa de ajjavi nunam bhamo na gado. pekkha esa pida-para-a-punja-pinjarida thala-nalini.
bho—O; va-assa—friend; cakkavadena—by the whirlwind; tinavattena—Trnavarta; bhamidassa—whirled about; de—of You; ajjavi—even now; nunam—is it not so?; bhamo—bewilderment; na—not; gado—attained; pekkha—look!; esa—this; pida—yellow; para-a—of pollen; punja—by an abundance; pinjarida—made yellow; thala-nalini—the land-growing lotus flower.
Madhumangala: (Laughs) O friend, are You not still dizzy form the time when the Trnavarta whirlwind spun You around? Look! This is a land-growing lotus flower covered with yellow pollen.
Text 24 (g)
krishnah: (nirupya) sakhe satyam bravisi. (ity anyato gatva). bho sakhe pashya kunkumangi nistankitam idanim eva labdha. (iti didhirsuh pradhavati).
nirupya—looking; sakhe—O friend; satyam—the truth; bravisi—you speak; iti—thus; anyatah—to another place; gatva—having gone; bho—O; sakhe—friend; pashya—look!; kunkuma—decorated with kunkuma; angi—the girl whose limbs; nistankitam—without doubt; idanim—now; eva—certainly; labdha—is attained; iti—thus; didhirsuh—desiring to hold; pradhavati—runs.
Krishna: (Lookign) Friend, you speak the truth. (He goes to another place). O friend, look! Without doubt I have now attained Radha, whose limbs are anointed with kunkuma. (Desiring to embrace Her, He runs).
Text 24 (h)
madhumangalah: (sa-hasta-talam uccair vihasya) bho va-assa ettha tujjha avaraho natthi. kintu pema-lahari-e jjevva. ja-e savva vundata-i rahi-a nimmide.
sa—with; hasta-talam—clapping the hands; uccaih—loudly; vihasya—laughing; bho—O; va-assa—friend; ettha—in this; tujjha—of You; avaraho—offense; na—not; atthi—is; kintu—however; pema—of love; lahari-e—by the waves; jjevva—certainly; ja-e—by which; savva—all; vundata-i—of Vrindavana forest; rahi-a—of Radhika; nimmida—is constructed.
Madhumangala: (Loudly clapping his hands and laughing) O friend, this is not Your fault. Drowning in the waves of love, You now think that this entire Vrindavana forest is actually Radhika.
Text 24 (i)
krishnah: (sa-vailakshyam. vilokya). katham utphulleyam sahacari. (parsvato vilokya). lalitangi lalite ito vamya-parvatad avarohanti kantaram itasya dadasva me hastavalambam.
sa—with; vailakyam—wonder; vilokya—looking; katham—why; utphulla—neglected; iyam—she; sahacari—the gopi friend; parsvatah—to the side; vilokya—looking; lalita—beautiful; angi—whose limbs; lalite—O Lalita; itah—from that; vamya—of contrariness; parvatat—from the mountain; avarohanti—descending; kantaram—to the forest; itasya—come; dadasva—please give; hasta—of the hand; avalambham—extension.
Krishna; (Struck with wonder, He looks about). Where is our gopi-friend? (Looking to the side) O beautiful Lalita, please come down from the great mountain of your contrariness and extend your hand to help Me in this dense forest.
Text 24 (j)
lalita: (smitva) sundara visaham pucchehi. esa kkhu nam janadi. (iti samjnam natayati).
smitva—smiling; sundara—O handsome boy; visaham—Vishakha; pucchehi—You should ask; esa—she; kkhu—indeed; nam—Her; janadi—knows; iti—thus; samjnam—a signal; natayati—represents dramatically.
Lalita: (Smiling) O handsome boy, You should ask Vishakha. She knows where Radha has gone. (Lalita sends a signal to Vishakha).
Text 24 (k)
krishnah: (sa-harsam apavarya) sakhe pashya vishakhayah paroksham kincit tiro 'valambanti lalita bhru-samjnaya kadamba-kunjam sucayati. tad atra nasti manag api sandigdhata. (iti parikramya sa-darpa-smitam). priye vilokitasi. nirgamyatam. (ity udgrivikam kritva sa-hasam). lalite sadhu sadhu. jatam tava dhurtata-latikayah saphalyam idam.
sa—with; harsam—happiness; apavarya—aside; sakhe—O friend; pashya—look!; vishakhayah—Vishakha; paroksham—secret; kincit—something; tirah—secretly; avalambanti—resting; lalita—Lalita; bhru—of the eyebrows; samjnaya—with a signal; kadamba—of kadamba trees; kunjam—a grove; sucayati—indicates; tat—there; atra—in this; na—not; asti—there is; manak—slightly; api—even; sandigdhata—doubt; iti—thus; parikramya—walking; sa—with; darpa—of pride; smitam—a smile; priye—O beloved; vilokita—seen; asi—You are; nirgamyatam—come out; iti—thus; udgrivikam—raised neck; kritva—doing; sa—with; hasam—a laugh; lalite—O Lalita; sadhu—well done!; sadhu—well done!; jatam—manifested; tava—of you; dhurtata—of the rascaldom; latikayah— of the creeper; saphalyam—fruitfulness; idam—this.
Krishna: (Happy, aside to Madhumangala). Friend, look! To Vishakha Lalita signals with her eyebrows. She points to the grove of kadamba trees. There is not the slightest doubt she is doing that. (With a proud smile He walks there). O beloved, I see You. Come out! (He waits with raised neck and then laughs out loud). Lalita! Well done! Well done! The vine of your rascaldom has now borne its fruit.
Text 24 (l)
madhumangalah: va-assa esa ma—e jjevva laddha tuha radha.
va-assa—O friend; esa—She; ma-e—by me; jjevva—certainly; laddha—obtained; tuha—Your; radha—Radha.
Madhumangala: Friend, I have Your Radha.
Text 24 (m)
krishnah: (sa-kautukam) vayasya laliteva kaccid avisrambhaniya-bhanitir nasti.
sa—with; kautukam—joy; vayasya—O friend; lalita—Lalita; iva—like; kaccit—something; avisrambhaniya—untrustworthy; bhanitih—statement; na—not; asti—is.
Krishna: (Joyful) Friend, you are not like Lalita. I can trust that you speak the truth.
Text 24 (n)
madhumangalah: ga-atti-e savami.
ga-atti-e—on the Gayatri mantra; savami—I swear.
Madhumangala: I swear on the Gayatri mantra that I speak the truth.
Text 24 (o)
krishnah: (sa-visrambham) sakhe kva sa darsaya sighram.
sa—with; visrambham—trust; sakhe—O friend; kva—where?; sa—is She; darsaya—show Her.
Krishna: (With trust) Friend, where is She? Show Her to Me.
Text 24 (p)
madhumangalah: tumha hattha-gadam jjevva nam karemi. ta dehi me paritosi-am.
tumha—of You; hattha—into the hand; gadam—gone; jjevva—certainly; nam—Her; karemi—I shall do; ta—therefore; dehi—please give; me—to me; paritosi-am—a reward.
Madhumangala: I shall place Her in Your hand, but first You must give me a reward.
Text 24 (q)
(krishnah sa-slagham malati-malaya mandayati).
krishnah—Krishna; sa—with; slagham—praise; malati—of malati flowers; malaya—with the garland; mandayati—decorates.
(Krishna respectfully decorates him with the garland of malati flowers).
Text 24 (r)
madhumangalah: gheppijja-u esa. (iti radha iti varna-dvayi-bhajam patra-lekham arpayati).
gheppi-ha-u—may be taken; esa—She; iti—thus; radha—Radha; iti—thus; varna—syllables; dvayi—two; bhajam—possessing; patra—on a leaf; lekham—writing; arpayati—gives.
Madhumangala: Now You may take Her. (He gives Krishna a leaf on which the word "Radha" is written).
Text 24 (s)
krishnah: (smitva) sakhe satyam anenapi bhavad-arpitena tarpito 'smi. yatah.
smitva—smiling; sakhe—O friend; satyam—in truth; anena—by this; api—even; bhavat—by you; arpitena—given; tarpitah—pleased; asmi—I am; yatah—because.
Krishna: (Smiles) Friend, I am pleased by your gift.
Text 24 (t)
kramat kaksham aksnoh parisara-bhuvam va sravanayor
manag adhyarudham pranayi-jananam akshara-padam
kam apy antas tosam vitarad avalambad anupadam
nisargad visvesam hrdaya-padavim utsukayati
kramat—in due course; kaksham—the middle; aksnoh—of the eyes; parisara-bhuvam—the vicinity; va—or; sravanayoh—of the ears; manak—slightly; adhayrudham—entered; pranayi-jananam—of lovers; akshara-padam—the syllable; kam api—something; antah—in the heart; tosam—satisfaction; vitarat—granting; avalamvat—from resting; anupadam—at every moment; nisargat—naturally; visvesam—of everyone; hrdaya—of the heart; padavim—the pathway; utsukayati—fills with love.
When the syllables of the beloved's name even momentarily enter the eyes or ears of the lover, at every moment they bring great satisfaction to the lover's heart. What to speak of the lover's heart, they fill these syllables fill the hearts of the entire world with transcendental love.
Text 25 (a)
(iti paravrtya dakshinato vikasantam asokam avalokya sa-vismayam).
iti—thus; paravrtya—turning; dakshinatah—from the right; vikasantam—blossoming; asokam—an asoka tree; avalokya—seeing; sa—with; vismayam—wonder.
He turns and becomes struck with wonder as He notices a blossoming asoka tree on the right).
Text 25 (b)
sanke sankulitantar adya nibida-kridanu bandhecchaya
kunje vanjula-sakhinah sasimukhi lina varivarti sa
no ced esa tad-anghri-sangama-vinabhavad akale katham
atha—now; kunja—in the grove; adi—beginning with; linata—hiding; yatha—just as; vidagdha-madhave—in Vidagdha-madhava; sanke—I think; sankulita—bewildered; antah—within; adya—now; nibida—intense; krida—pastimes; anubandha—in relation; icchaya—with the desire; kunje—in the grove; vanjula—of asoka; sakhinah—trees; sasi-mukhi—moon-faced Radharani; lina—has disappeared; varivarti—chooses; sa—She; na—not; u—indeed; cet—if; esah—this; tat—of Her; anghri—of the feet; sangama—the touch; vina—without; abhavat—became; akale—at the improper time; katham—how?; puspa—of the flowers; amoda—the fragrance; ninamtrita—proclaimed; ali—of bumble-bees; patali—of the multitude; stotrasya—of the prayers; patri—the proper object; bhavet—may become.
"I think moon-faced Radharani may have entered this grove of asoka trees with a desire to enjoy transcendental pastimes here. If this were not so, then how, when it is not the proper season, could the bumble-bees proclaim the glories of the fragrant (blossoming) asoka flowers, if Radharani had not touched them with Her feet?"
Note: It is said that if a young girl touches an asoka tree with her foot, the tree will immediately blossom. in this verse Lord Krishna thinks that because the asoka tree are blooming at the wrong time of the year because Shrimati Radharani must have stepped on them as She walks through the forest.
Text 26 (a)
(iti parikramyan udgrivikaya radham drishtva sanandam). priye kathyatam idanim ka va varta.
iti—thus; parikramyan—walking; udgrivikaya—with raised neck; radham—Radha; drishtva—seeing; sa—with; anandam—bliss; priye—O beloved; kathyatam—let it be said; idanim—now; ka—what?; va—or; varta—is the news.
(He walks. Lifting His neck, He sees Radha. He becomes blissful). Beloved, please tell Me: What has happened?
Text 26 (b)
radhika: (sa-pranayersyam) tu-atto bha-ena jevva pala-edamhi. ettha vi mam vidambedum laddhosi.
sa—with; pranaya—of love; irsyam—the anger; tu-atto—of You; bha-ena—with fear; jevva—certainly; pala-edamhi—I fled; ettha—here; vi—even; mam—Me; vidambedum—to mock; laddosi—You have come.
Radhika: (With the anger of love) I fled out of fear of You. Even here You have come to mock Me.
Text 26 (c)
krishnah: (satma-slagham) drishta me patavarabhati, yatas tirodhana-vidyapaharena nirjita yuyam.
sa—with; atma—of the self; slagham—praise; drishta—seen; me—My; patava-arabhati—expertness; yatah—because; tirodhana—of disappearance; vidya—the science; apaharena—by removing; nirjita—defeated; yuyam—You are.
Krishna: (Praising Himself) See how expert I am. By preventing You from hiding from Me I have defeated You.
Text 26 (d)
lalita: (sanskritena) hanto bho van matra-jita-kasin
asminn eka-sarojasambhava-krita-stotro 'si vrindavane
hastodasta-mahidharas tvam asakrn netranta-bhangi-cchata-
krstoccair dharanidhara mama sakhi tad vira mahankrithah
sankritena—in Sanskrit; hanta—indeed; bhoh—O; vak—by words; matra—only; jita-kasin—defeated; asmin—in this; eka—by one; sarojasambhava—Brahma; krita—offered; stotrah—prayers; asi—You are; vrindavane—in Vrindavana; radha—Radha; bhuri—by many; hiranyagarbha—Brahmas; racita—fashioned; prati—on each; anga—limb; kanti—of the beauty; stava—prayers; hasta—by the hand; udasta—lifted; mahidharah—Govardhana Hill; tvam—You; asakrit—at once; netra—of the eyes; anta—from the corners; bhangi—of crooked glances; chata—effulgence; akrita—attracted; uccaih—greatly; dharanidhara—the great mountain of Krishna; mama—my; sakhi—friend; tat—therefore; vira—O hero; na—do not; ahankrithah—become proud.
Lalita: (In Sanskrit) O expert boaster, in this Vrindavana forest only one Brahma offers prayers to You, although many Brahmas offer prayers glorifying the beauty of each of Radha's transcendental limbs. You may lift Govardhana Hill with a single hand, but my friend Radha pulls the great mountain of Shri Krishna with a single sidelong glance. O hero Krishna, do not be so proud.
Text 27 (a)
krishnah: lalite niline mayi vilokite natathyam tava vikatthanam bhavatinam vidankaravani.
lalite—O Lalita; niline—disappeared; mayi—when I have; vilokite—seen; na—not; atathyam—false; tava—your; vikatthanam—boasting; bhavatim—of you; vidankaravani—I shall do.
Krishna: O Lalita, I shall disappear. In this way I shall remove your false boasting.
Text 27 (b)
sarvah: evvam hodu.
evvam—in that way; hodu—act.
Everyone: Do it!
Text 27 (c)
krishnah: iyam uttaras cancarika-sancaya-rocir ullasi-symala-palasa-guluchha duratas tapiccha-viccholi. tad esa savarnataya sakhi-bhavam apanna mam atra sangopayisyati. (iti sa-vayasyo nishkrantah).
iyam—this; uttarah—in the north; cancarika—of black bees; sancaya—of a swarm; rocih—the splendor; ullasi—splendid; syamala—black; palasa—of wood; guluccha—an abundance; duratah—far away; tapiccha-viccholi—a grove of kadamba trees; tat—therefore; esa—this; savarnataya—by being the same color; sakhi—of being a friend; bhavam—the nature; apanna—having attained; mam—Me; atra—here; sangopayisyati—will conceal; iti—thus; sa—with; vayasyah—His friend; nishkrantah—exits.
Krishna: Far to the north is a grove of tamala trees as dark as a swarm of black bees. Because those trees and I are the same color We are close friends. Those trees will certainly give Me a good hiding place. (Accompanied by His friend Madhumangala, Krishna exits).
Text 27 (d)
lalita: hala rahe kanhassa adamsanena ma uttamma. nam dittham jevva janehi. ta vijutta asavvado upasappamha.
hala—O; rahe—Radha; kanhassa—of Krishna; adamsanena—by not seeing; ma—don't; uttamma—become unhappy; nam—Him; dittham—seen; jevva—certainly; janehi—You should know; ta—therefore; vijutta—separated from Him; asavvado—everywhere; upasappamha—we shall go.
Lalita: O Radha, do not be unhappy because Krishna is no longer in Your sight. You shall see Him again. Now that we are separated from Him we shall go everywhere to find Him.
Text 27 (e)
radhika: jadha bhanadi pi-a-sahi.
jadha—as; bhanadi—speaks; pi-a—dear; sahi—My friend.
Radhika: As My dear friends speaks.
Text 27 (f)
(iti tisram tatha kurvanti).
iti—thus; tisrah—the three girls; tatha—in that way; kurvanti—act.
(The three girls do that).
Text 27 (g)
radhika: (uttaram vana-lekham asadya sa-vimarsam). nunam kanho ettha patto huvissadi jam me pekkhanto dakkhinam pa-ittho.
uttaram—in the north; vana-lekham—the forest; asadya—entering; sa—with; vimarsam—reflection; nunam—is it not?; kanho—that Krishna; ettha—here; patto—obtained; huvissadi—will be; jam—because; me—Me; pekkhanto—seeing; dakkhinam—the south; pa-ittho—will enter.
Radhika: (She goes to the northern forest, and then pauses to reflect) Is this not the place where Krishna will be found? If He sees Me He will escape and go to to south.
Text 27 (h)
sa hariti bhavatibhih svanta-hari harinyo
harir iha kim apangatithya-sangi vyadhayi
yad anuranita-vamsi-kakalibhir mukhebhyah
sukha-trna-kavala vah sami-lidhah skhalanti
sah—He; hariti—in this direction; bhavatibhih—by you; svanta-hari—handsome; harinyah—O does; harih—Krishna; iha—here; kim—whether?; apanga—of the corners of the eyes; atithya—a guest; sangi—touching; vyadhayi—has placed; yat—because; anuranita—sounded; vamsi—of the flute; kakalibhih—by the sweet sounds; mukhebhyah—from mouths; sukha—happy; trna—of grass; kavalah—mouthfuls; vah—of you; sami-lidhah—half-chewed; akhalanti—fall.
O does, has handsome Krishna come to this place and become the guest of the corners of your eyes? I can see that because you must have heard the sweet music of Krishna's flute, the grass is now falling, half-chewed, from your mouths.
(puro 'bhyupetya samantat pashyanti. sanskritena).
yad agalita-marandam vartate sakhi-vrindam
milati ca yad alabdha-prema-ghurna khagali
tad iha na hi sikhandottamsini sa pravishta
nikhila-bhuvana-ceto-harini kapi vidya
purah—ahead; abhyupetya—approaching; samantat—in all directions; pashyanti—looking; sanskritena—in Sanskrit; yat—because; agalita—without trickling down; marandam—honey; vartate—remain; sakhi—of trees; vrindam—the host; milati—meet together; ca—also; yat—because; alabdha—not attained; prema—of love; ghurna—agitation; khaga—of birds; ali—the flocks; tat—therefore; iha—here; na—not; hi—certainly; sikhanda-uttamsini—of Krishna, who wears a crown of peacock feathers; sa—that; pravishta—entered; nikhila—the entire; bhuvana—world; cetah—the hearts; harini—enchanting; ka api—something; vidya—knowledge.
(She walks ahead, looks in all directions and says in Sanskrit:) Because the trees have become stunned and stopped oozing honey, and because the birds have all assembled together as if stunned with transcendental love, I think they must all be aware of the presence of Lord Krishna, who wears a crown of peacock feathers, and who enchants the hearts of the entire world.
(iti savyatah parikramya. sanskritena).
vighurnantah pauspam na madhu lihate 'mi madhulihah
suko 'yam nadatte kalita-jadima dadima-phalam
vivarna-parnagram carati hariniyam na haritam
pathanena svami tad ibhavara-gami dhruvam agat
iti—thus; svayatah—from the left; parikramya— ; sanskritena—in Sanskrit; vighurnantah—agitated; pauspam—clusters of flowers; na—not; madhu—honey; lihate—licks; ami—these; madhulihah—bees; sukah—parrot; ayam—this; na—does not; adatte—take; kalita—manifested; jadima—the condition of being stunned; dadima-phalam—pomegranate; vivarna—turned color; parna—of leaves; agram—the tip; carati—goes; harini—doe; iyam—this; na—not; haritam—green; patha—the path; anena—by Him; svami—the master; tat—that; ibha—of elements; vara—the best; gami—gait; dhruvam—indeed; agat—attained.
(She walks to the left, and then says in Sanskrit:)
These restless bumble-bees fly to and from without drinking the nectar of these flowers. This parrot has become stunned, and will not eat the pomegranate near him. This doe has become pale and declines to eat the green grass beneath her. These are certain symptoms of the fact that Shri Krishna, who walks like the best of graceful elephants, must have travelled down this path".
(puro gatva) esa vamado kali tamala-ali disa-i. (iti saci-kandharam nibhalya. sanskritena).
naisargikany api nirargala-capalani
hitvadya sankula-tanuh pulakankurena
drishtim cirena parirabdha-tamala-sakha
sakha-mrgi-tatir iyam kim adhas tanoti
purah—ahead; gatva—going; esa—this; vamado—on the left; kali—black; tamala—of tamala trees; ali—group; disa-i—is seen; iti—thus; saci—tilted; kandharam—neck; nibhalya—looking; sanskritena—in Sanskrit; naisargikani—natural; api—also; nirargala—uncheckable; capalatani—restlessness; hitva— abandoning; adya—now; sankula—filled; tanuh—body; pulaka-ankurena—with hairs standing upright; drishtim—glance; cirena—for a long time; parirabdha—embraced; tamala—of the tamala trees; sakhah—the branches; sakha-mrgi—of monkeys; tatih— troop; iyam—this; kim—why; adhah—downwards; tanoti—place.
(Goes ahead) On the left I see a grove of black tamala tree. (Tilting Her neck, She looks at the trees and says in Sanskrit:) Why have the monkeys in the branches of the tamala trees given up their natural restlessness? Why to their bodily hairs stand upright in ecstasy, and why do they stare at the ground in this way?
Text 31 (a)
ta esa manjula tavincha-ni-unja-sali-a pekkhidavva.
ta—in this way; esa—this; manjula—beautiful; tavincha—of tamala trees; ni-unja—of the grove; sali-a—the branches; pekkhidavva—may be seen.
In this way the branches of the tamala trees appear very beautiful.
Text 31 (b)
krishnah: (svagatam) satyam asyam citta-catvara-sanga-tvari premavalir eva mad-uddesa-duti. yad alambitam vijnata-bhuyistho 'smi samvrttah. tatah sthanur iva niscalam tisthami. (iti tatha sthitah).
pravishya—enters; svagatam—aside; satyam—in truth; asyah—of Her; citta—of the heart; catvara—in the courtyard; sanga—touching; tvari—quickly going; prema—of love; avalih—the abundance; eva—certainly; mat—to Me; uddesa—in relation; duti—the messenger; yat—because; alamitam—staying; vinnata—known; bhuyisthah—greatly; asmi—I am; samvrttah—engaged; tatah— therefore; sthanuh—a pillar; iva—like; niscalah—motionless; tisthami—I shall stand; iti—thus; tatha—in that way; sthitah— stands.
Krishna: (Aside) The great love that Radha bears for Me in the courtyard of Her heart has become the messenger to quickly guide Her to Me. She can easily find Me now. I shall stand as still and motionless as a column. (He does that).
Text 31 (c)
radhika: (murdhanam anamayya krishnam pashyanti. sa-vyajam). ettha kanho natthi.
murdhanam—Her head; anamayya—lowering; krishnam—Krishna; pashyanti—seeing; sa—with; vyajam—a trick; ettha—here; kanho—Krishna; na—not; atthi—is.
Radhika: (Lowering Her head, She sees Krishna. As a trick, She says:) Krishna is not here.
Text 31 (d)
krishnah: (svagatam) distya na drishto 'smi.
svagatam—aside; distya—by good fortune; na—not; drishtah—seen; asmi—I have been.
svagatam—aside; distya—by good fortune; na—not; drishtah—seen; asmi—I have been.
Krishna: (Aside) Fortunately She did not see Me.
Text 31 (e)
radhika: (sa-smitam) eso nilo mani kilo jjevva rehadi.
sa—with; smitam—a smile; eso—this; nilo—a blue; mani—jewelled; kilo—colomn; jjevva—certainly; rehadi—stands.
Radhika: (Smiling) Here is a blue column studded with jewels.
Text 31 (f)
krishnah: nunam ghanandhakarato naham pratyabhijnatah.
nunam—is it not so?; ghana—dense; andhakaratah—because of the blinding darkness; na—not; aham—I am; pratyabhijnatah—recognized.
Krishna: Is it not so that because of the dense, blinding dakness She cannot recognize Me?
Text 31 (g)
radhika: amhahe ujjalada indanila-kilassa.
amhahe—aha!; ujjalada—the splendor; indanila—of sapphires; kilassa—of the column.
Radhika: Ah, the splendor of this sapphire column!
Text 31 (b)
krishnah: (sa-harsam apavarya)
re dhvanta-mandala sakhe saranagato 'smi
vistarayasva tarasa nija-vaibhavani
abhyasam abhyupagatapi muhur yatha sa
navaiti mam nava-kuranga-tarangi-netra
sa—with; harsam—joy; apavarya—aside; re—O; dhvanta-mandala—darkness; sakhe—O frien; sarana—at the shelter; agatah—arrived; asmi—I am; vistarayasva—please extend; tarasa—at once; nija—you; vaibhavani—potency; abhyasam—nearby; abhypagata—approached; api—although; muhuh—repeatedly; yatha—as; sa—She; na—not; avaiti—understand; nava—young; kuranga—deer; tarangi—with waves; netra—whose eyes.
Krishna: (With happiness, He says to Himself:) O darkness, My friend, I take shelter of you. Please extend your influence at once, so that even though this girl, whose restless eyes are like the eyes of a doe, stares at Me at close range and for a long time, She will not understand who I am.
Text 32 (a)
radhika: (smitva) accari-am accari-am. imassa nilovalassa antarale padibimbida canda-ali lakkhi-adi.
smitva—smiling; accari-am—wonderful; accari-am—wonderful; imassa—of this; nilovalassa—sapphire; antarala—in the middle; padibimbida—reflected; canda-ali—a row of moons; lakkhi-adi—is seen.
Radhika: (Smiles) Wonderful! Wonderful! I see a line of moons reflected on this sapphire column.
Note: Candravali is, of course, the name of Radha's rival, and therefore the sentence may also be interpreted:
"Wonderful! Wonderful! I see My rival Candravali reflected in this sapphire column".
Text 32 (b)
krishnah: (smitam kritva svagatam) katham samvidana khalu narmatanoti. (ity utthaya. prakasham). priye satyam attha. yad ayam tvad-asya—candro me hrd-vrtti-tarangesu bimbitas candravali babhuva.
smitam—a smile; kritva—doing; svagatam—aside; katham—how is it?; samvidana—understanding; khalu—indeed; narma—a joke; atanoti—does; iti—thus; utthaya—rising; prakasham—openly; priye—O beloved; satyam—the truth; attha—You speak; yat—because; tvat—of You; asya—of the face; candrah—the moon; me—of Me; hrit—of the heart; vrtti—of the activities; tarangesu—on the waves; bimbitah—is reflected; candra—of moons; avali—a series; babhuva—has become.
Krishna: (Smiles, and says to Himself:) How does She understand who I am that She can joke in this way? (He rises ans says openly) Beloved, You speak the truth. When the moon of Your face is reflected on the many waves of the thoughs in My heart, the reflection is broken into many moons.
Text 32 (c)
radhika: amhahe. katham tumam jevva. tado nedam accari-am.
mahahe—Ah!; katham—how is it?; tumam—You; jevva—certainly; tado—then; na—not; idam—this; accari-am—wonderful.
Radhika: Oh! Is it You? Then it is not wonderful.
Text 32 (d)
krishnah: vilasini kim anena vislesa-sampadyena keli-narmana. tad ehi. dana-gandhina kusuma-vrndesu purna-murdhani saptaparna-kunje kshanam visrama-sakukhyam anubhavama. (iti tatha sthitau).
vilasini—O playful girl; kim—what is the use?; anena—of this; vislesa—with puns; sampadyena—enriched; keli—playful; narmana—joking; tat—therefore; ehi—come here; dana-gandhina—very fragrant; kusuma—of flowers; vrndena—with a multitude; purna—filled; murdhani—to the top; saptaparna—of saptaparna trees; kunje—in the grove; kshanam—for a moment; visrama—of pastimes; saukhyam—the happiness; anubhavama—let us both experience; iti—thus; tatha—in that way; sthitau—situated.
Krishna: O playful girl, what is the need for all these punning jokes? Come here. For a moment let us both enjoy transcendental pastimes in this saptaparna grove filled to the brim with the sweet fragrance of hosts of flowers. (They both do that).
Text 32 (e)
lalita: visahe pekkha. kanhena sangada pi-a-sahi. jam tassa padehim sammissida-im eda-e pada-im disanti.
visahe—O Vishakha; pekkha—look!; kanhena—by Krishna; sangada—accompanied; pi-a—dear; sahi—the friend; jam—because; tassa—of Him; padehim—with the footprints; sammissaida-im—mixed; eda-e—of Her; pada-im—the footprints; disanti—are seen.
Lalita: Vishakha, look! Our dear friend Radha has gone with Krishna. Here we can see Her footprints mixed with Him.
Text 32 (f)
vishakha: (padankan anusritya sanskritena).
priya-sakhi parirambhan anumukhyanubandhad
iyam avisama-manda-nyasato jalpa-gosthim
pada-tatir iha radha-krishnayor atanoti
pada-ankan—the footprints; anusritya—following; sanskritena—in Sanskrit; priay—dear; sakhi—friend; parirambhan—embraces; anumukhya-anubandhat—because of facing each other; asadrisha—disimilar; vinivesan—entrances; narma-laulya-urjitani—playfulness; iyam—this; avisama—smooth; manda—gentle; nyasatah—from the placement; jalpa-gosthim—conversation; pada—of footprints; tatih—the series; iha—here; radha-krishnayoh—of Radha and Krishna; atanoti—is places.
Vishakha: (Following the footprints, she says in Sanskrit:) Here Radha and Krishna's footprints face each other, showing that here they must have embraced. Here the footprints are uneven, showing that They must have enjoyed playful pastimes. Here the footprints are soft and regular showing that They mush have had a long talk.
Text 33 (a)
krishnah: priye nati-dure komalo 'yam kanci-dhvanir udacati. tatas tusnim srnuvah.
priye—O beloved; na—not; ati—very; dure—far away; komalah—delicate; ayam—this; kanci—of teh sash of bells; dhvanih—the sound; udancati—arises; tatah—therefore; tunim—silence; srnuvah—let us listen.
Krishna: Beloved, not very far away is the soft sound of a tinkling sash of bells. Let us become silent, and listen.
Text 33 (b)
vishakha: hala vitthinna-valli-mandala-kundalide vi vana-khande pi-a-sahi-e kadham kanho turi-am laddho.
hala—ah!; vitthinna—extended; valli—of creepers; mandala—with circle; kundalide—encircled; i—indeed; vana-khande—in this forest; pi-a—dear; sahi-e—by the friend; kadham—how?; kanho—Krishna; turi-am—so quickly; laddho—was obtained.
Vishakha: This Ah! How was our dear friend Radha able to find Krishna so quickly in this part of the forest so much overgrown with creepers?
Text 33 (c)
garu-am rama-i jahim jo na tassa so ho-i dullaho bhuvane ma-ulantammi-rasale kalakanthi takkhanam mila-i
garu—greatly; rama-i—play; jahim—where; jo—who; na—not; tassa—of Him; sa—He; ho-i—is; dullabo—difficult to attain; bhuvane—in the world; ma-ulantammi—budding; rasale—in a mango tree; kalakanthi—cuckoo; takkhanam—at that moment; mila-i—meets.
Lalita: Here that person who is difficult to find in this world enjoys transcendental pastimes. For a moment a sweet-throated cuckoo stays on a budding mango tree.
Text 34 (a)
krishnah: priye pratyasanne tava sakhyau. tad ubhe parihasisyann antarito bhavami. (iti tatha sthitah).
priye—O beloved; pratyasanne—arrived; tava—You; sakhyau—two friends; tat—then; ubhe—with them; parihasisyan—joking; antaritah—hidden; bhavami—I shall become; iti—thus; tatha—in that way; sthitah—is situated.
Krishna: Beloved, here come Your two friends. I shall play a joke on them by hiding. (He does that).
Text 34 (b)
lalita: (parikramya puro radham alokya ca sa-harsam). hala kudo so na-aro.
parikramya—walking; purah—ahead; radham—Radha; alokya—seeing; ca—also; sa—with; harsam—happiness; hala—ah!; kudo—where; so—He; na-aro—the lover.
Lalita: (Walking ahead, she sees Radha, and happily says:) Oh! Where is Your lover?
Text 34 (c)
radhika: (sa-smitam) ka kkhu tam janadi.
sa—with; smitam—a smile; ka—who?; kkhu—indeed; tam—Him; janadi—knows.
Radhika: (With a smile) Who knows?
Text 34 (d)
lalita: (sa-narma-smitam sanskritena ashritya).
kaca mukta muktavalir api yayau nirguna-dasam
visuddham te dantacchada-yugam abhud danta-hrdaye
abandhasit kanci tad iva sakhi yuktasi harina
satinam vah krityam kim ucitam idam gokula-bhuvam
sa—with; narma—a playful; smitam—smile; sanskritena—of Sanskrit; ashritya—taking shelter; kacah—hair; muktah— dishevelled; mukta—of pearls; avalih—the string; api—even; yayau—has attained; nirguna—of being without a string; dasam—the condition; visuddham—free from red betel-nut stains; te—of You; dantacchada—of lips; yugam—the pair; abhut—has become; danta—scratched; hrdaye—whose chest; abandha—untied; asit—has become; kanci—the belt; tat—therefore; iva—as if; sakhi—O friend; yukta—united; asi—You have been; harina—with Krishna; satinam—chaste girls; vah—of us; krityam—to be done; kim—whether?; ucitam—proper; idam—this; gokula-bhuvam—of the residents of Gokula.
Lalita: (With a playful smile, she says in Sanskrit:) Your hair is dishevelled, Your pearl necklace broked, Your teeth are no longer reddened with betel-nuts, Your breasts bear many scratch marks, and Your belt is untied. O friend, it appears that You have enjoyed conjugal union with Krishna. Is this proper for us chaste girls of Gokula?
Text 35 (a)
krishnah: (puro 'nusritya) lalite naham aparadhyami sakhyai. vane sangopito 'smi.
purah—in front; anusritya—approaching; lalite—O Lalita; na—not; aham—I; aparadhyami—have offended; sakhyai—your friend; vane—in the forest; sangoptitah—hidden hidden; asmi—I have been.
Krishna: (Approaches) Lalita, I have not done anything bad to your friend. I have been hiding in the forest the entire time.
Text 35 (b)
lalita: kim ti pi-a-sahi-e sangovinijjo tumam.
kim—why?; ti—in this way; pi-a—dear; sahi-e—by my friend; sangovinijjo—to be hidden; tumam—You.
Lalita: What did my dear friend do to make You hide in the forest?
Text 35 (c)
krishnah: sundari nija-kandarpa-kala-pragalbhyasyapalapaya. (ity angulya darsayan). pashya pashya.
sundari—O beautiful girl; nija—own; kandarpa—amorous; kala—of pastimes; pragalbhyasya—of the boldness; apalapaya—causing to flee; iti—thus; angulya—with a finger; darsayan—indicating; pashya—look!; pashya—look!
Krishna: O beautiful girl, Her bold amorous advances made Me flee. (Pointing with His finger). Look! Look!
Text 35 (d)
kathoragrair bhuyo vranam ajanayad vakshasi nakhair
balad akramanti vyakirad api mam piccha-racanam
vikrsya chinnangim akrita-vana-malam ca ruciram
idanim janite na kim api puras te priya-sakhi
kathora—hard; agraih—with tips; bhuyah—repeatedly; vranam—a wound; ajanayat—produced; vakshasi—on the chest; nakhaih—with nails; balat—violently; akramanti—attacking; vyakirat—scattered; api—evenp mam—Me; piccha-racanam—crown of peacock feather; vikrsya—pulling; chinna—broken; angim—whose body; akrita—undone; vana—of forest flowers; malam—the garland; ca—also; ruciram—beautiful; idanim—now; janite—knows; na—not; kim api—anything; purah—in the presence; te—your; priya—dear; sakhi—friend.
She wounded My chest with the hard tips of Her fingernails. She violently attacked Me and scattered My peacock feather decorations. She pulled apart My beautiful garland of forest flowers. Even though She did all these things, your dear friend now stands before you and says that She knows nothing about it.
Text 36 (a)
radha: (sapatrapam) hum appana kadu-a param dusedum pandidosi.
sa—with; apatrapam—embarrassment; hum—indeed; appana—by Yourself; kadu-a—having done; param—another; dusedum—to lay the blame; pandidosi—You are expert.
Radha: (Embarrassed) You are expert at blaming others for what You have done Yourself.
Text 36 (b)
jatila—-puda-manjarihim. (ity ardhokte).
jatila—yogis with matted locks of hair; puda—opened; manjarihim—with blossoms; iti—thus; ardha—half; ukte—spoken.
A Voice From Behind the Scenes: Jatila, with the ones whose blossoms have opened (The sentence is half-finished).
Text 36 (c)
radhika: (sa-trasam) accahidam accahidam. bha-ankari buddhi-a. ta turi-am pala-emha. (iti sakhibhyam saha nistranta).
sa—with; trasam—fear; accahidam—very inauspicious; accahidam—very inauspicious; bha-ankari—frightened; buddhi-a—the old lady; ta—therefore; turi-am—quickly; pala-emha—let us flee.
Radhika: (Frightened) A calamity! A great calamity! It is the terrible old lady. Let us flee at once. (With Her two gopi-friends, She exits).
Text 36 (d)
vihudimanto para-a-punjena hara-bhatta vi-a sava-e pphuranti satta-cchada-ppa-arah.
vuhudimanto—opulent; para-a—of pollen; punjena—with an abundance; hara—of Lord Siva; bhatta—the devotees; vi-a—like; sava-e—in autumn; pphuranti—blossoming; sattacchada—the saptaparna trees; ppa-arah—excellent.
Again the Voice From Behind The Scenes: Covered with pollen, in autumn, these beautiful saptaparna trees look like jatila-yogis. the devotees of Siva who wear matted locks of hair.
Text 36 (e)
krishnah: (sa-vailakshyam) hanta sapteparna varnayata jatileti katudgarena batuna kadarthito 'smi. tad agre suhrn-mandalam eva prayami.
(iti nishkrantah sarve).
sa—with; vailakshyam—unhappiness; hanta—indeed; saptaparnam—a saptaparna tree; varnayata—by describing; jatila—jatila; iti—thus; katu—bitter; udgarena—by words; batuna—by the brahmacari; kadarthitah—undone; asmi—I am; tat—therefore; agre—in the presence; suhrit—of friends; mandalam—the circle; eva—certainly; prayami—I shall go; iti—thus; nishkrantah— exits; sarve—everyone.
Krishna: (Distressed) Ah! The brahmacari Madhumangala used the word "jatila" to describe the saptaparna trees. Jatila is not coming now. These bitter words of his have ruined Me. Now let Me go to My gopa-friends.