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NITAAI-Veda.nyf > All Scriptures By Acharyas > Vishvanatha Chakravarti Thakura > Prema-samputa

Shri Prema-samputa

translation by Kusakrata Dasa

 

Text 1

 

pratah kadacid urari-krita-caru-rama-

     vesho harih priyatama-bhavana-praghane

gatvarunamshuka-tatena pidhaya vaktram

     nicina-locana-yugah sahasavatasthe

 

     pratah—in the morning; kadacit—once; urari-krita—accepted; caru—beautiful; rama—goddess; veshah—garments; harih—Krishna; priyatama—His beloved; bhavana—of the house; praghane—atthe door; gatva—going; aruna—red; amshuka—garment; tatena—with the corner; pidhaya—covering; vaktram—face; nicina—lowered; locana—eyes; yugah—pair; sahasa—quickly; avatasthe—entered.

 

     Dressing in the garments of a beautiful demigoddess, Lord Krishna went one morning to the doorway of His beloved. Lowering His eyes and covering His face with the edge of His red garment, He quickly entered.

 

Text 2

 

arad vilokyatam atho vrishabhanu-putri

     provaca hanta lalite sakhi pashya keyam

svasyamshubhir harimanimayatam ninaya

     mat-sadma padma-vadanad bhuta-bhushanadhya

 

     arat—afar; vilokyatam—seen; athah—then; vrishabhanu-putri—Shri Radha; provaca—said; hanta—indeed; lalite—Lalita; sakhi—O friend; pashya—look; ka—who?; iyam—she; svasya—of whom; amshubhih—by the rays of light; harimanimayatam—made of sapphires; ninaya—bringing; mat—My; sadma—home; padma—lotus; vadanat—from the face; bhuta—become; bhushana—ornaments; adhya—made opulent.

 

     Watching from afar, Shri Radha said, “Friend Lalita, look. Who is that girl, that girl glorious with many ornaments, that girl the splendor of whose lotus face fills My house with the luster of sapphires?"

 

Text 3

 

shrutva sakhi-giram atho lalita vishakhe

     tam procatur drutam avapya tad-abhimukhyam

ka tvam krishodari kutah kim u vatha krityam

     bruhity asau prativacas tu dadau na kincit

 

     shrutva—hearing; sakhi—of her friend; giram—the words; athah—then; lalita—Lalita; vishakhe—Visakha; tam—to Him; procatuh—said; drutam—quickly; avapya—coming; tat—of Him; abhimukhyam—in the presence; ka—who?; tvam—You; krisha—slender; udari—waist; kutah—from where?; kim—what?; u—indeed; va—or; atha—now; krityam—to be done; bruhi—please tell; iti—thus; asau—He; prativacah—reply; tu—indeed; dadau—gave; na—not; kincit—anything.

 

     Hearing their friend's words, Lalita and Vishakha at once approached and said, “Who are You, O girl with the slender waist? From where have You come? What is Your purpose? Please tell." Krishna gave no reply.

 

Text 4

 

shri-radhikapy atha vitarka-purahsaram tam

     papraccha kautuka-vashad upagamya samyag

ka tvam svarupa-mahasaiva mano haranti

     devanganasi kim aho sushameva murta

 

     shri-radhika—Shri Radha; api—also; atha—then; vitarka-purahsaram—the foremost of philosophers; tam—Him; papraccha—asked; kautuka—of curiosity; vashat—because of the control; upagamya—approaching; samyag—properly; ka—who?; tvam—You; svarupa—of the form; mahasa—with the spelndor; eva—indeed; manah—heart; haranti—stealing; devangana—demigoddess; asi—You are; kim—whether?; ahah—aha; sushama—beauty; iva—like; murta—personified.

 

     Pushed by curiosity, Shri Radha approached Krishna, who is the best of philosophers, and politely asked, “Who are You? The splendor of Your body has stolen My heart. Are You a demigodddess? You are like splendid beauty personified."

 

Text 5

 

tushnim sthitam tad api tam punar aha bhaviny

     atmanam ashu kathayatra yadi tvam agah

janihi nas tava sakhih paramantarangah

     kim shankase nata-mukhi trapase 'tha kim va

 

     tushnim—silence; sthitam—situated; tad api—still; tam—to Him; punah—again; aha—said; bhavini—O beautiful girl; atmanam—self; ashu—at once; kathaya—please tell; atra—here; yadi—if; tvam—You; agah—come; janihi—please know; nah—of Us; tava—You; sakhih—the friends; paramantarangah—very confidential; kim—why?; shankase—You fear; nata—bowed; mukhi—face; trapase—You are embarrassed; atha—then; kim—why?; va—or.

 

     To still silent Krishna She again said, “O beautiful girl, You have come to Us. Please introduce Yourself. Please know that We are all Your close friends. O girl with the bowed face, what do You fear, or of what are You ashamed?"

 

Text 6

 

nishvasya kancana vishadam ivabhiniya

     vaktram vivritya tam akhandita-mauna-mudram

sa praha hanta rujam avahasiti satyam

     jnatam na tam rita ihedrishata tava syat

 

     nishvasya—sighing; kancana—something; vishadam—depression; iva—as if; abhiniya—play-acting like an actor; vaktram—face; vivritya—turning; tam—that; akhandita—unbroken; mauna—of silence; mudram—indication; sa—She; praha—said; hanta—alas; rujam—pain; avahasi—You bear; iti—thus; satyam—truth; jnatam—known; na—not; tam—Him; rita—without; iha—here; idrishata—being like this; tava—of You; syat—is.

 

     Putting on a show like an actor, Krishna sighed, turned His face, remained silent, and pretended to be distraught. Then Radha said, “You must truly suffer. Otherwise You would not act like this.

 

Text 7

 

tam bruhi kanja-mukhi vishvasihi prakasham

     mayy eva tat pratikritau ca yatha yateya

udgirna eva suhrid-antika eti shantim

     yan-manasa-vraja-vipakaja-tivra-dahah

 

     tam—that; bruhi—please tell; kanja—lotus; mukhi—face; vishvasihi—have faith; prakasham—manifestation; mayi—to Me; eva—indeed; tat—that; pratikritau—remedy; ca—and; yatha—as; yateya—I may try; udgirna—emitted; eva—indeed; suhrit—friend; antike—near; eti—goes; shantim—peace; yat—of whom; manasa—the heart; vraja—going; vipakaja—from the full manifestation; tivra—sharp; dahah—flames.

 

     “O girl with the lotus face, please tell Me about it. Trust Me. I will try to help. By telling Your secrets to a friend, You will extinguish the painful flames in Your heart.

 

Text 8

 

kantena kintv asi sa-samprati-viprayukta

     tathaiva va vigunatodayatah pratapta

kim svagasas tad-avisahyataya bibheshi

     tat kim nu kalpitam aho pishunair na satyam

 

     kantena—by a beloved; kintv—however; asi—You are; sa-samprati—now; viprayukta—separated; tatha—so; eva—indeed; va—or; vigunata—the state of having no virtues; udayatah—arisal; pratapta—suffering; kim—whether?; sva—own; agasah—from the sin; tad-avisahyataya—with being intolerable; bibheshi—You fear; tat—that; kim—whether?; nu—indeed; kalpitam—imagined; ahah—aha; pishunaih—by slanders; na—not; satyam—truth.

 

     “Are You now separated from Your beloved? Are You unhappy to see his vices? Do You fear he will not forgive Your sins? Did wicked slanderers lie to him about You?

 

Text 9

 

kim va vivodhari manah sa-ghrinam tavabhun

     mande ratam kvacana pumsi vare durape

tattvam katukti-patuna bata madrishiva

     santarjyate guru-janena tato 'si duna

 

     kim—whether?; va—or; vivodhari—to the husband; manah—mind; sa-ghrinam—with disgust; tava—of You; abhut—was; mande—to a fool; ratam—attached; kvacana—to some; pumsi—man; vare—lover; durape—unattainable; tattvam—truth; katu—harsh; ukti—words; patuna—skilled; bata—indeed; madrishi—like Me; iva—like; santarjyate—is rebuked; guru-janena—by superiors; tatah—then; asi—You are; duna—tormented.

 

     “Or does Your heart now hate Your foolish husband? Have You fallen in love with another man, a wonderful man, a man You cannot attain? For this reason are You tormented, as I am, by the harsh words of Your superiors?

 

Text 10

 

kvacin nu tanvi khara-vak-shara-viddha-marma

     saubhagya-lesha-madirandha-dhiyah sa-patnyah

sambhavyate tvayi na caitad aho para ka

     tvatto vahatv atula-saubhaga-caru-carcam

 

     kvacin—somewhere; nu—indeed; tanvi—O slender girl; khara—harsh; vak—words; shara—arrows; viddha—wounded; marma—heart; saubhagya—of good fortune; lesha—particle; madira—maddening; andha—blind; dhiyah—intelligence; sa-patnyah—of a co-wife; sambhavyate—is; tvayi—to You; na—not; ca—also; etat—this; ahah—aha; para—another; ka—who?; tvattah—than You; vahatv—may carry; atula—peerless; saubhaga—good fortune; caru—beautiful; carcam—ointments.

 

     “O slender girl, perhaps Your heart was wounded by many arrows of harsh words from a co-wife blind by drinking the madira nectar of seeing a small part Your good fortune. But that is not possible. Who is more glorious than You, more gloriously anointed with the fragrance of good fortune?

 

Text 11

 

tvam mohini shruta-cari kim u mohanartham

     shambhor ivendu-mukhi kasya hathad udeshi

kim cekshate yadi haris tad-apanga-viddhas

     tvam kautukam bhavati tad vyatimohanakhyam

 

     tvam—You; mohini—charming; shruta-cari—learned in the Vedas; kim—whether?; u—indeed; mohana—enchanting; artham—for the purpose; shambhoh—of Lord Shiva; iva—like; indu—moon; mukhi—face; kasya—of whom?; hathat—violently; udeshi—You rise; kim ca—furthermore?; ikshate—sees; yadi—if; harih—Krishna; tad-apanga—by the sidelong glance; viddhah—wounded; tvam—You; kautukam—wonder; bhavati—is; tat—of Him; vyati—mutual; mohana—enchantment; akhyam—named.

 

     “Are You Goddess Mohini whom the Vedas say came to enchant Lord Shiva? O girl with the moonlike face, whom have You come to enchant? If Krishna glances at You from the corner of His eye, Kamadeva will certainly attack Him. He will be enchanted by You and You by Him. That will be a great wonder."

 

Text 12

 

shrutvottariya-pariyantrita-sarva-gatram

     romancitam tam upalabhya jagada radha

ha kim sakhi tvam asi daihika-duhkha-duna

     vaksho 'tha prishtam athava vyathate shiras te

 

     shrutva—hearing; uttariya—upper cloth; pariyantrita—covered; sarva—all; gatram—body; romancitam—hairs standing erect; tam—that; upalabhya—seeing; jagada—said; radha—Radha; ha—Oh; kim—why?; sakhi—O friend; tvam—You; asi—are; daihika—of the body; duhkha—by sufferings; duna—tormented; vakshah—chest; atha—then; prishtam—back; athava—or; vyathate—suffers; shirah—head; te—Your.

 

     Noticing that when He heard these words Krishna placed His upper cloth over limbs where the hairs now stood erect, Radha said, “O My friend, are You tortured by the body's pains? Is the pain in Your chest? Along Your back? Is it a headache?

 

Text 13

 

vatsalyatah pitri-padair bahu-mulyam eva

     prasthapitam yad akhilamaya-shatanakhyam

tailam tad asti bhavanantarato vishakhe

     shighram samanaya tadapaya sarthakatvam

 

     vatsalyatah—out of fatherly love; pitri-padaih—by My noble father; bahu-mulyam—very costly; eva—indeed; prasthapitam—to place; yat—which; akhila—all; amaya—diseases; shatana—curing; akhyam—named; tailam—oil; tat—that; asti—is; bhavanantaratah—from the house; vishakhe—O Vishakha; shighram—quickly; samanaya—bring; tat—that; apaya—taking; sarthakatvam—usefulness.

 

     “Vishakha, quickly bring from the house the costly oil My noble father affectionately sent, the oil named “Akhilamaya-shatana" (the cure for all diseases). Now I will make good use of it.

 

Text 14

 

tailena tena kila murtimata madiya-

     snehena su-bhruvam imam svayam eva saham

abhyanjayamy akhila-gatram apasta-todam

     naipunyatah sakhi shiro mridu mardayami

 

     tailena—oil; tena—with that; kila—indeed; murtimata—peronified; madiya-—My; snehena—love; su-bhruvam—with the beautiful eyebrows; imam—this girl; svayam—personally; eva—indeed; sa—She; aham—I; abhyanjayami—anoint; akhila—all; gatram—limbs; apasta—removed; todam—pains; naipunyatah—expertly; sakhi—O friend; shirah—head; mridu—gently; mardayami—I massage.

 

     “With this oil, which is My father's love for Me personified, I will personally massage the limbs of this girl with the beautiful eyeborws. I will drive away all Her pains. O My friend, then I will very gently and expertly massage Her head.

 

Text 15

 

nairujya-kari-vara-saurabha-vastu-vrinda-

     prakshepa-carutara-koshna-payobhir enam

samsnapayami vigatarusham asya-padmam

     ullasayamy atha girapi virajayami

 

     nairujya—health; kari—creating; vara—excellent; saurabha—fragrant; vastu—substance; vrinda—many; prakshepa—addition; carutara—very beautiful; koshna—warm; payobhih—with water; enam—Her; samsnapayami—I will bathe; vigata—gone; arusham—anger; asya—face; padmam—lotus; ullasayami—I will make blossom with happiness; atha—then; gira—with words; api—also; virajayami—I will make bright.

 

     I will bathe Her with very beautiful warm water scented with fragrant medicines. I will remove Her anger. I will make Her lotus mouth splendid. I will make it blossom with words.

 

Text 16

 

vaca maya mridulayati-hita-pravrittya

     snehena canupadhina param adritapi

no vakti kincid adhuneva katu-kritasya

     tishthed iyam kapatini yadi hanta sakhyah

 

     vaca—with words; maya—by Me; mridulaya—gentle; ati—very; hita—welfare; pravrittya—with actions; snehena—with love;ca—and; anupadhina—unconditional; param—greatly; adrita—honored; api—also; nah—to Us; vakti—speaks; kincit—something; adhuna—now; iva—like; katu-krita—unhappy; asya—face; tishthet—stays; iyam—She; kapatini—cheating; yadi—if; hanta—indeed; sakhyah—O friends.

 

     If, after I worship Her with sweet words, helpful actions, and unconditional love, this girl keeps Her bitter face and still will not speak, then She is only pretending, O My friends.

 

Text 17

 

asya rujas tad aparam karavai cikitsam

     yam prapya tanv-asu-mano-nikhilendriyanam

vyadhih prashamyati bhaved ati-pushtir esham

     dhanvantari-prahita-divya-rasair ivaddha

 

     asyah—of Her; rujah—disease; tat—that; aparam—great; karavai—I may do; cikitsam—cure; yam—which; prapya—attaining; tanv—body; asu—breath; manah—mind; nikhila—all; indriyanam—of senses; vyadhih—disease; prashamyati—cures; bhavet—is; ati-pushtih—nourished; esham—Her; dhanvantari—by Dhanvantari; prahita—given; divya—divine; rasaih—with medicines; iva—like; addha—indeed.

 

     Any girl whom I treat with these divine medicines given by Dhanvatari will become healthy, cured of all diseases of body, breath, mind, and senses.

 

Text 18

 

kunjadhiraja-kara-kanja-talabhimarsham

     asya urasy atitaram yadi karayami

seyam hasishyati vadishyati sitkarishyaty

     asmamsh ca hasayitum eshyati kancid abham

 

     kunja—of the forest groves; adhiraja—king; kara—doing; kanja—lotus; tala—palms; abhimarsham—massage; asyah—of Her; urasi—the cheast; atitaram—greatly; yadi—if; karayami—I cause; sa iyam—this girl; hasishyati—will smile; vadishyati—will talk; sitkarishyati—will breathe heavily; asman—Us; ca—and; hasayitum—to laugh; eshyati—goes; kancit—something; abham—glory.

 

     If I arrange that the king of the forests massages Her breasts with His lotus hands, She will smile, talk, and sigh. Her splendor will make Us all laugh.

 

Text 19

 

shrutva giram sa pihita-smita-hasya-padmam

     unniya ramyatara-savya-karangulibhih

utsarya kincid alakan avagunthanam ca

     nyancat-taram kiyad udancayati sa-murdhnah

 

     shrutva—hearing; giram—words; sa—He; pihita—concealed; smita—smile; hasya—laughing; padmam—lotus; unniya—lifting; ramyatara—most delightful; savya—left; kara—hand; angulibhih—with the fingers; utsarya—pushing aside; kincit—somewhat; alakan—curly locks of hair; avagunthanam—veil; ca—and; nyancat-taram—bowed down; kiyat—somewhat; udancayati—lifts; sa—He; murdhnah—of the face.

 

     Hearing these words, Krishna secretly smiled a lotus smile, slightly pushed aside His curly locks and cloth veil, and slightly lifted His bowed face.

 

Text 20

 

kincij jagada ramani-ramaniya-kantha-

     sausvaryam eva racayan vacanam yad eshah

sa tac cakora-lalaneva papau ciraya

     kancic camatkritim avapa ca sali-palih

 

     kincit—something; jagada—said; ramani—beautiful girl; ramaniya—charming; kantha—neck;  sausvaryam—voice; eva—indeed; racayan—creating; vacanam—words; yat—which; eshah—He; sa—She; tat—that; cakora-lalana—cakori bird; eva—indeed; papau—drank; ciraya—for a long time; kancit—a certain; camatkritim—wonder; avapa—attained; ca—and; sa—with; ali—of friends; palih—a host.

 

     In a woman's sweet voice, Krishna began to speak. Like a cakori bird, Radha drank His words without stop. She and Her friends were filled with wonder.

 

Text 21

 

devy asmi naka-vasatih shrinu yasya hetor

     tvam agamam su-vadane vidhuri-kritatma

kutrapi me vividishasti vivakshite 'rthe

     sampadayaishyati para tvad-rite kutas tam

 

     devi—goddess; asmi—I am; naka—in the heavens; vasatih—home; shrinu—please listen; yasya—of whom; hetoh—from the reason; tvam—You; agamam—I have come; su-vadane—O girl with the beautiful face; vidhuri-krita—dsitressed; atma—heart; kutrapi—anywhere; me—to me; vividisha—the desire to know; asti—is; vivakshite—desires to say; arthe—the meaning; sampadayaishyati—will cause to be; para—other; tvad-rite—than You; kutah—where?; tam—her.

 

     He said, “I am a goddess. I live in the heavenly sky. Please hear, O girl with the beautiful face, why I have come to You. I am unhappy at heart. Who but You can tell Me what I yearn to know?"

 

Text 22

 

nevabhyadhas tvam anritam yad udeshi devity

     asmabhir ittham adhunaiva hi paryaceshthah

yan manushishu katamasti bhavat-sadriksha

     kantyanayanupamaya tvam ivekshase tvam

 

     na—not; iva—like; abhyadhah—spoke; tvam—You; anritam—a lie; yat—what; udeshi—You say; devi—a goddess; iti—thus; asmabhih—by us; ittham—thus; adhuna—now; eva—indeed; hi—indeed; paryaceshthah—recognize; yat—because; manushishu—among human girls; katama—who; asti—is; bhavat-sadriksha—like You; kantya—beauty; anaya—with this; anupamaya—peerless; tvam—You; iva-like; ikshase—see; tvam—You.

 

     Then Radha said, “When You say, `I am a goddess', You do not lie. We accept that You are. What human girl has peerless beauty like Yours?

 

Text 23

 

yat tvayy aham sarala-dhir vitatham vitarka-

     vaividhyam apy akaravam sharad-ambujasye

tat paryahasisham ito 'stu na me 'paradhas

     tvam snihyasiha mayi yady abhavam tvadiya

 

     yat—because; tvayi—in You; aham—I; sarala-dhih—the idea of honesty; vitatham—untrue; vitarka-—guesses; vaividhyam—various; api—also; akaravam—I did; sharat—autumn; ambuja—lotus; asye—face; tat—that; paryahasisham—I laughed; itah—from this; astu-is; na—not; me—of Me; aparadhah—offense; tvam—You; snihyasi—are affectionate; iha—here; mayi—to Me; yadi—if; abhavam—I was; tvadiya—Yours.

 

     “O girl with the autumn-lotus face, when I made various guesses about You, I was only joking. My heart is sincere. I meant no offense. If I You show some affection for Me, I will be Your maidservant."

 

Text 24

 

kim sankucasy ayi sakhi tvam amus tvadiyo

     devi-jano 'py aham abhuvam iti pratihi

tvat-prema-rupa-guna-sindhu-kananubhuter

     dasi-bhavamy aham apiti sadabhimanye

 

     kim—why?; sankucasi—are You awe-struck; ayi—ah; sakhi—friend; tvam—You; amuh—Us; tvadiyah—of You; devi-janah—goddess; api—even; aham—I; abhuvam—am; iti—thus; pratihi—please be certain; tvat—of You; prema—of love; rupa—beauty; guna—and virtue; sindhu—of the ocean; kana—a single drop; anubhuteh—from the perception; dasi-bhavamy aham—I have become a maidservant; api—even; iti—thus; sada—always; abhimanye—I consider.

 

     Then Krishna replied, “Friend, why are You awe-struck? Please know that even though I am a goddess, I am Your maidservant also. Now that I have touched a single drop from the ocean of Your beauty, love, and virtue, I have decided to become Your maidservant.

 

Text 25

 

yad vacmy aham tad avadhehi yato vishado

     durvara esha tam apakuru samshayam me

naivadhunapi virarama darapi hrid-bhus

     tapas tadiya-lapanamrita-sekato 'pi

 

     yat—what; vacmi—say; aham—I; tat—that; avadhehi—please know; yatah—because; vishadah—sadness; durvara—diffcult to disppel; esha—this; tam—that; apakuru—please remove; samshayam—doubt; me—of Me; na—not; eva—indeed; adhuna—now; api—even; virarama—stop; dara—slightly; api—even; hrid-bhuh—the land of the heart; tapah—suffering; tadiya—of You; lapana—words; amrita—nectar; sekatah—from sprinkling; api—even.

 

     “Please hear what I will tell. My suffering is very great. Please dispel My doubt. Even though I am now splashed by the nectar of Your words, the sufferings of My heart have still not come to an end.

 

Text 26

 

vrindavane dhvanati yah sakhi krishna-venus

     tad-vikramah sura-pure prabalatvam eti

sadhvi-tater api manah sa-ghrinam yato 'bhut

     kanthopakantha-milana-smarane 'pi patyuh

 

     vrindavane—in Vrindavana; dhvanati—sounds; yah—which; sakhi—O friend; krishna-venuh—Krishna's flute; tad-vikramah—its power; sura—of the demigods; pure—in the city; prabalatvam—power; eti—attains; sadhvi-tateh—of the saintly woemn; api—even; manah—hearts; sa-ghrinam—with contempt; yatah—from which; abhut—was; kanthopakantha—neck to neck in an embrace; milana—meeting; smarane—from the memory; api—even; patyuh—of the husband.

 

     “Friend, when it enters the cities of demigods, Krishna's Vrindavana flute-music becomes very powerful. Because of it the saintly demigoddesses now feel disgust in their hearts when they even remember their husbands' neck-to-neck embraces.

 

Text 27

 

shlishtvaiva muncati surah sa-vitarkam atma-

     kantam drutam jvalad-alata-nibhanga-yashtim

halahalam muralika-ninadamritam yat

     pitvaiva satanu-maha-jvara-murchitabhut

 

     shlishtva—embracing; evaindeed; muncati—release; surah—demigod; sa-vitarkam—with thought; atma—own; kantam—beloved; drutam—quickly; jvalat—burning; alata—firebrand; nibha—like; anga-yashtim—body; halahalam—poison; muralika—of the murali flute; ninada—sound; amritam—nectar; yat—what; pitva—drinking; eva—indeed; sa—she; atanu—manifested; maha—great; jvara—burning; murchita—fainted; abhut—became.

 

     “After a moment's embrace, the surprised demigods backed away from their wives' bodies, bodies now feverish like smoldering embers. Having tasted the nectar-poison of Krishna's flute music, and now burning with fever, the goddesses fell unconscious.

 

Text 28

 

asmat-pure 'sti na hi kapi jaraty atah kas

     tarjantu ka nu nikhila api tulya-dharmah

ka va haseyur apara yad imah satitvam

     viplavayan muralika-ninado vyajeshta

 

     asmat—of us; pure—in the city; asti—is; na—not; hi—indeed; kapi—anyone; jarati—old; atah—then; kah—who; tarjantu—criticizes; ka—who?; nu—indeed; nikhila—all; api—also; tulya-dharmah—equal piety; ka—who; va—or; haseyuh—laguhs; apara—others; yat—what; imah—they; satitvam—saintly chastity; viplavayan—flooding; muralika-ninadah—flute; vyajeshta—conquers.

 

     “In Our cities no one grows old. Who criticizes others there? There everyone is equally pious. Who mocks others there? Still, flooding those cities, this flute-music defeated the saintly goddesses' chastity.

 

Text 29

 

evam yadi pravavrite prati-vasaranm sa

     venu-dhvanih prabhavitum vibudhanganasu

tarhy ekada hridi mayaiva vicaritam ha

     ko 'yam kutash carati vadayitasya ko va

 

     evam—thus; yadi—if; pravavrite—moves; prati-vasaranm—every day; sa—this; venu-dhvanih—flute sound; prabhavitum—tom defeat; vibudhanganasu—among the demigoddesses; tarhi—then; ekada—once; hridi—in tyhe heart; maya—by Me; eva—indeed; vicaritam—to consider; ha—indeed; kah—who?; ayam—this; kutash—from where?; carati—moves; vadayita—the player; asya—of this; kah—who?; va—or.

 

     “Every day this flute music comes to defeat the demigoddesses. One day I thought in My heart, `What is this music? From where does it come? Who makes it?'

 

Text 30

 

ittham divah samavatirya bhuviha sadhu

     vamshi-vate 'vasam aham katicid dinani

drishto harer anupamo vividho vilasah

     kanta-ganah priya-sakhaly api paryayami

 

     ittham—thus; divah—from the celestial world; samavatirya—descending; bhuvi— in the earth; iha—here; sadhu—well; vamshi-vate—at Vamsivata; avasam—stayed; aham—I; katicit—for some; dinani—days; drishtah—seen; hareh—of Krishna; anupamah—peerless; vividhah—various; vilasah—pastimes; kanta-ganah—many beloveds; priya-sakhali—dear gopi friends; api—also; paryayami—saw.

 

     “Descending from Devaloka, I came here to the earth. For some days I stayed at Vamshivata. There I saw Krishna's peerless pastimes. There I saw His many gopi-beloveds and gopi-friends."

 

Text 31

 

radha sa-narma-madhuraksharam aha dhanye

     tvam ganyase sura-pure vara-caturi-bhak

anya punar balavad-utkalika-kripani-

     krittendriyaiva sumanas tvam apadapartham

 

     radha—Radha; sa-narma—with jokes; madhura—sweet; aksharam—syllables; aha—said; dhanye—fortunate; tvam—You; ganyase—are counted; sura-pure—in the cities of the demigods; vara-caturi-bhak—most intelligent; anya—others; punah—again; balavat—powerful; utkalika—yearnings; kripani—by the dagger; kritta—cut; indriya—senses; eva—indeed; sumanah—intelligent; tvam—You; apadapartham—in dealing with calamities.

 

     Then Radha spoke these sweet and playful words: “O fortunate one, You are the most intelligent girl in the demigods' cities. Others also found their senses cut apart by powerful longings, but only You tried to solve Her dilemma."

 

Text 32

 

manda-bhramad-bhru-madhura-smita-kanti-dhara

     dhaute vidhaya radana-cchadane sa caha

radhe param sva-sadrishim na hi viddhi kim bhoh

     shakye 'valokayitum apiha parena pumsa

 

     manda—gently; bhramat—moving; bhru—eyeborws; madhura—sweet; smita—smile; kanti—splendor; dhara—flood; dhaute—washed; vidhaya—placing; radana-cchadane—lips; sa—He; ca—and; aha—said; radhe—O Radha; param—another; sva-sadrishim—like You; na—not; hi—indeed; viddhi—please know; kim—what?; bhoh—O; shakye—I am able; avalokayitum—to see; api—also; iha—here; parena—with another; pumsa—man.

 

     Gently moving His eyebrows, and flooding His lips with the glory of His sweet smile, Krishna said, “Radha, You have never known a girl like Me before. How can another man have the power even to see Me?"

 

Text 33

 

kim va parena purushena harer vilasam

     evanvabhu rahasi sadhu yad-artham agah

tad bruhi kim tava vivakshitam atra madhye

     narmatanomi yadi mam akaroh sakhim svam

 

     kim—what?; va—or; parena—other; purushena—with a man; hareh—of Krishna; vilasam—pastimes; eva—indeed; anvabhuh—saw; rahasi—ina  secluded place; sadhu—good; yad-artham—for that purpose; agah—came; tat—that; bruhi—please tell; kim—what?; tava—of You; vivakshitam—desired to say; atra—here; madhye—in the midst; narma—joke; atanomi—I give; yadi—if; mam—Me; akaroh—make; sakhim—friend; svam—own.

 

     Then Radha said, “You have already seen Krishna's pastimes in secluded places. Why would You be interested in any other man? Why have You come? What do You wish to tell Me? Please tell it. If You accept Me as a friend, I will joke and play with You."

 

Text 34

 

narmatanudhva sakhi narmani ka jayet tvam

     pranas tv abhus tvam ayi me kiyad eva sakhyam

tvam manushi bhavasi kintv amaranganas ta

     murdhnaiva te guna-katha-punatir namanti

 

     narma—joking; atanudhva—You do; sakhi—O friend; narmani—in joking; ka—who?; jayet—conquers; tvam—You; pranah—life; tv—indeed; abhuh—were; tvam—You; ayi—Oh; me—of Me; kiyat—how much; eva—indeed; sakhyam—friendship; tvam—You; manushi—human girl; bhavasi—are; kintv—however; amaranganah—demigoddesses; ta—they; murdhna—with heads; eva—indeed; te—of You; guna—of Your virtues; katha—by the descriptions; punatih—purified;  namanti—bow down.

 

     Then Krishna said, “Friend, You are joking with Me. Who can defeat You in joking? You are My life breath. How can You also be My friend? You may be only a human girl, but all the goddesses bow their heads before the pure descriptions of Your glories.

 

Text 35

 

neyam stutis tava na capi tata-sthata me

     napi hriyam bhaja vadamy anritam na kincit

sindhoh sutapi girijapi na te tulayam

     saundarya-saubhaga-gunair adhirodhum ishte

 

     na—noy; iyam—this; stutih—empty flettery; tava—of You; na—not; ca—and; api—also; tata—on the shore; sthata—staying; me—of Me; na—not; api—also; hriyam—shyness; bhaja—please worship; vadami—I tell; anritam—untuth; na—not; kincit—anything; sindhoh—of the ocean; suta—the daughter; api—also; girija—the daughter of the mountains; api—also; na—not; te—of You; tulayam—on the scale; saundarya—beauty; saubhaga—good fortune; gunaih—with virtues; adhirodhum—to climb; ishte—desire.

 

     “I'm not flattering You. Please don't feel embarrassed. I'm not neutral. Still, what I say is not a lie. Neither Lakshmi nor Parvati desire to stand on the balance opposite You, on the balance that weighs beauty, virtue, and good fortune.

 

Text 36

 

premna punas tri-jagad-urdhva-pade 'pi kacit

     tvat-samya-sahasa-dhuram manasapi vodhum

shaknoti nety akhilam eva maya shrutam tat

     kailasa-shringam anu haimavati-sabhayam

 

     premna—with love; punah—again; tri-jagat—the three worlds; urdhva—above; pade—in the abode; api—even; kacit—someone; tvat—with You; samya—equality; sahasa-dhuram—audacious; manasa—with the mind; api—also; vodhum—to carry; shaknoti—is able; na—not; iti—thus; akhilam—all; eva—indeed; maya—by Me; shrutam—heard; tat—that; kailasa—of Kailasa; shringam—the summit; anu—following; haimavati—Paravati; sabhayam—in the assembly.

 

     “Even in the spiritual worlds above the three material realms no girl even dares think to be Your equal in matters of love. This I heard in Parvati's assembly on the peak on Mount Kaliasa.

 

Text 37

 

shrutva mahan ajani me manaso 'bhilashas

     tvad-darshanaya samapuri sa capi kintu

tas tad-antar iha yo rabhasad adipi

     tenasphutan na kathino hi mamantaratma

 

     shrutva—hearing; mahan—great; ajani—was born; me—of Me; manasah—of the heart; abhilashah—desire; tvad-darshanaya—to see You; samapuri—filled; sa—that; ca—and; api—also; kintu—however; tah—them; tad-antah—within that; iha—here; yah—who; rabhasat—suddenly; adipi—shone; tena—by that; asphutat—broke open; na—nopt; kathinah—hard; hi—indeed; mama—My; antaratma—heart.

 

     “When I heard this, a great desire to see You was born in My heart. That desire filled Me. Even though that desire burned wildly within it, My hard heart still did not break into pieces."

 

Text 38

 

ko 'sau tam ashu kathayeti muhus tayokto

     vaktum shashaka na sa bashpa-niruddha-kanthah

ashru-plutekshanam athasya mukham svayam sa

     svenancalena mridulena mamarja radha

 

     kah—who?; asau—this; tam—that; ashu—at once; kathaya—tell; iti—thus; muhuh—again and again; taya—by You; uktah—said; vaktum—to say; shashaka—was able; na—not; sa—that; bashpa—with tears; niruddha—blocked; kanthah—throat; ashru—with tears; pluta—flooded; ikshanam—eyes; atha—then; asya—of Him; mukham—face; svayam—personally; sa—She; svena—with Her own; ancalena—corner of the garment; mridulena—gently; mamarja—wiped; radha—Radha.

 

     “What is it? Tell Me at once!" Radha said again and again. His throat choked with tears, Krishna had no power to speak. Krishna's eyes were flooded with tears. With the edge of Her garment, Radha gently wiped the tears from Krishna's face.

 

Text 39

 

sthitva kshanam dhritim adhad atha tam uvaca

     prema tavayam atulo 'nupadhir baliyan

krishneti kamini babhuva katham dhunoti

     svam svamsh ca vishvasiti yo 'ty-apade py abhijnah

 

     sthitva—standing; kshanam—for a moment; dhritim—peace; adhat—placed; atha—then; tam—to Her; uvaca—said; prema—love; tava—of You; ayam—this; atulah—peerless; anupadhih—limitless; baliyan—powerful; krishna—Krishna; iti—thus; kamini—lusty; babhuva—was; katham—why?; dhunoti—suffers; svam—own; svamsh—own; ca—and; vishvasiti—has faith; yah—who; ati—very; apade—unqualified; api—even; abhijnah—knowing.

 

     After some moments Krishna became peaceful again. Then He said to Radha, “Why do You have such strong, limitless, peerless love for that rake Krishna? Anyone who knowingly places his faith in a great sinner will suffer.

 

Text 40

 

saundarya-shaurya-vara-saubhaga-kirti-lakshmi-

     purno 'pi sarva-guna-ratna-vibhushito 'pi

premavivecakatamatvam asau bibharti

     kamitva-hetukam asau shrayitum na yogyah

 

     saundarya—handsomeness; shaurya—heroism; vara—excellent; saubhaga—good fortune; kirti—fame; lakshmi—wealth; purnah—filled; api—although; sarva—all; guna—virtues; ratna—jewels; vibhushitah—decorated; api—although; prema—love; avivecakatamatvam—not being able to understand; asau—He; bibharti—holds; kamitva—being a lusty rake; hetukam—the reason; asau—He; shrayitum—to take shewlter; na—not; yogyah—suitable.

 

     “Even though He is filled with handsomeness, heroism, good fortune, fame, and wealth, and even though He is decorated with the jewels of every virtue, He has no understanding of true love. He is a rake. Therefore no girl should take shelter of Him.

 

Text 41

 

tasmin dine bahu vilasya muhuh prakashya

     prema tvaya sa-rabhasam rajanau tu kunje

sanketa-gam riju-dhiyam bhavatim vidhaya

     kancit param sa ramayan kapati jahau tvam

 

     tasmin—on that; dine—say; bahu—greatly; vilasya—enjoying pastimes; muhuh—again and again; prakashya—manifesting; prema—love; tvaya—by You; sa-rabhasam—earbnestly; rajanau—at night; tu—but; kunje—in the forest; sanketa—to a lover’s rendezvous; gam—gone; riju—right; dhiyam—intelligence; bhavatim—You; vidhaya—placing; kancit—something; param—another; sa—He; ramayan—delighting; kapati—cheater; jahau—left; tvam—You.

 

     “During the day He enjoyed many pastimes with You. Again and again He earnestly declared that He loved You. At night He met You in the forest. Then that cheater left You and delighted some other girl.

 

Text 42

 

yat tvam tada vyalapa eva sakhis tudanti

     vallih patatri-vitatir api rodayanti

sarvam tadali-nibhritam mayaka nyabhale

     vamshivata-sthitataya valita rushaiva

 

     yat—wheich; tvam—You; tada—then; vyalape—lamented; eva—indeed; sakhih—friends; tudanti—stricking; vallih—the vines; patatri—birds; vitatih—rows; api—also; rodayanti—making lament; sarvam—all; tada—then; ali—friends; nibhritam—secluded; mayaka—by Me; nyabhale—seen; vamshivata-sthitataya—staying at Vamsivata; valita—gone; rusha—angrily; eva—indeed.

 

     “Then You lamented. You filled Your friends with anguish. You made the birds and the vines weep. Hiding at Vamshivata, I angrily saw everything.

 

Text 43

 

rase tathaiva viharann apara vihaya

     prema tvayaiva sahasa prakati-cakara

sthitva kshanam sa bhavatim amucad vanantar

     ekakinim rati-bhara-shrama-khinna-gatrim

 

     rase—in the rasa dance; tatha—so; eva—indeed; viharann—enjhoying pastimes; apara—the others; vihaya—leaving; prema—love; tvaya—with You; eva—indeed; sahasa—suddenly; prakati-cakara—manifested; sthitva—staying; kshanam—a moment; sa—He; bhavatim—You; amucat—abandoned; vana—the forest; antah—within; ekakinim—alone; rati-bhara—from amorous pastimes; shrama—fatigue; khinna—distressed; gatrim—limbs.

 

     “While enjoying the rasa dance He suddenly left all the others and showed His great love for You. Staying with You for only a moment, He left You alone in the forest, alone and exhausted from enjoying many amorous pastimes.

 

Text 44

 

tarhi plutam vilapitam gahana ca murcha

     ceshtapy ati-bhramamayi tava yad yad asit

vyapyaiva ha bahu-janumsi hridi sthitam me

     tat kashtam ashta-vidhayaiva tanoh prakritya

 

     tarhi—then; plutam—plunged; vilapitam—lamentation; gahana—deep; ca—and; murcha—fainting; ceshta—action; api—also; ati—very; bhramamayi—bewildered; tava—of You; yad yat—whatever; asit—was; vyapya—manifested; eva—indeed; ha—aha; bahu—many; janumsi—births; hridi—in the heart; sthitam—situated; me—of Me; tat—that; kashtam—calamity; ashta-vidhaya—eigth ways; eva—indeed; tanoh—of the body; prakritya—by the nature.

 

     “Then You were plunged into grief. You fell deeply unconscious. Whatever You did was bewildered and disoriented. As I live many lifetimes, and as My body passes through its eight transformations, the grief You felt will stay in My heart.

 

Text 45

 

devi-jano 'smi hridi me kva nu kashtam asit

     daivad yashasvini babhuva bhavad-didriksha

mam agamayya bata sakrita kila-viddham

     yasyasti naiva sakhi nirgamane 'py upayah

 

     devi-janah—a goddess; asmi—I am; hridi—in the heart; me—of Me; kva—where?; nu—indeed; kashtam—grief; asit—was; daivat—by destiny; yashasvini—O glorious girl; babhuva—was; bhavat—You; didriksha—the desire to see; mam—to Me; agamayya—approaching; bata—indeed; sa—that; akrita—was; kila—by a dagger; viddham—pierced; yasya—of which; asti—is; na—not; eva—indeed; sakhi—O friend; nirgamane—in the removal; api—even; upayah—remedy.

 

     “I am a goddess. How can I feel grief? O glorious girl, by My destiny I yearned to see You. When You came before Me, You pushed a dagger into Me and gravely wounded Me. O My friend, I have no way to pull that dagger out.

 

Text 46

 

sandanitam tvayi mano na divam prayatum

     sthatum ca natra tila-matram apittham ishte

udghurnate prati-padam na padam labheta

     adyabhavam tvayi cirat prakati-kritatma

 

     sandanitam—chained; tvayi—to You; manah—heart; na—not; divam—to Devaloka; prayatum—to go; sthatum—to stay; ca—and; na—not; atra—here; tila—for a sesame seed's worth of time; matram—even; api—and; ittham—thus; ishte—desired; udghurnate—staggers; prati-padam—at every moment; na—not; padam—foot; labheta—attains; adya—not; abhavam—I was; tvayi—in You; cirat—for a long time; prakati-krita—manifested; atma—Self.

 

     “Tied to You, My heart does not wish to return to Devaloka. Neither does it wish to remain here even for a single sesame seed's worth of time. It staggers from one moment to the next. It cannot become steady. After a long time, I have now revealed to You My heart.

 

Text 47

 

krishnat punar bahu bibhemi na dharma-loka-

     lajje dayadhvani kadapi na panthatasya

balye striyas tarunimany acirad vrishasya

     vatsasya madhyam anu yo vyadhitaiva himsam

 

     krishnat—Krishna; punah—again; bahu—greatly; bibhemi—I fear; na—not; dharma-loka—of pious people; lajje—ashamed; daya—of mercy; adhvani—on the path; kadapi—ever; na—not; panthata—the state of being a traveler; asya—of Him; balye—in childhood; striyah—of a woman; tarunimani—in youth; acirat—quickly; vrishasya—of a bull; vatsasya—of a calf; madhyam—the middle; anu—following; yah—who; vyadhita—did; eva—indeed; himsam—killing.

 

     “I always fear Krishna. He is not ashamed to misbehave before saintly people. He never walks on the path of mercy. In His childhood He killed a woman, and in His youth He quickly killed a bull and a calf."

 

     Note: The woman, bull, and calf are Putana, Arishtasura, and Vatsaura.

 

Text 48

 

gandharvikaha subhage tvayi kapi shaktir

     akarshini kila harav iva santatasti

yan nindasi priyatamam tad api prakamam

     yac cittam atmani karoshy anuraktam eva

 

     gandharvika—Radha; aha—said; subhage—O beautiful one; tvayi—in You; kapi—something; shaktih—power; akarshini—attractive; kila—indeed; harav—to Lord Krishna; iva—like; santata—manifested; asti—is; yan—which; nindasi—You criticize; priyatamam—beloved; tat—that; api—also; prakamam—desire; yat—what; cittam—heart; atmani—in the self; karoshi—You do; anuraktam—love; eva—indeed.

 

     Then Radha said, “O beautiful girl, within You is some force that draws You to Krishna. Even as You criticize Him, You love Him in Your heart.

 

Text 49

 

tvam me sakhi bhavasi cen na divam prayasi

     nitya-sthitim vraja-bhuviha maya karoshi

tat-prema-ratna-vara-samputam udghatayya

     tvam darshayami tad-rite na samadadhami

 

     tvam—You; me—my; sakhi—friend; bhavasi—become; cet—if; na—not; divam—to Devaloka; prayasi—return; nitya-sthitim—eternal situation; vraja-bhuvi—-in the land of Vraja; iha—here; maya—by Me; karoshi—You do; tat—that; prema—of pure love; ratna—jewel; vara—best; samputam—chest; udghatayya—opening; tvam—to You; darshayami—I will show; tad-rite—without; na—not; samadadhami—I place.

 

     “If You do not return to Devaloka, and if You become My friend and stay always with Me in this land of Vraja, Then I will open My jewelry case and show You My beautiful jewels of pure spiritual love. If You do not stay, I will not show them."

 

 

Text 50

 

hantadhunapi na hi vishvasishi prasida

     dasi bhavami kim u mam nu sakhim karoshi

tvam shadhi sadhu dhinu va tuda va gatir me

     radhe tvam eva shapatham karavani vishnoh

 

     hanta—alas; adhuna—now; api—even; na—not; hi—indeed; vishvasishi—You have faith; prasida—Please be merciful; dasi—a maidservant; bhavami—I am; kim—how?; u—indeed; mam—Me; nu—indeed; sakhim—a friend; karoshi—You make; tvam—You; shadhi—please teach; sadhu—well; dhinu—make happy; va—or; tuda—punish; va—or; gatih—destination; me—of Me; radhe—O Radha; tvam—You; eva—indeed; shapatham—vow; karavani—      do; vishnoh—of Lord Vishnu.

 

     Then Krishna said, “Alas! Even now You don't believe Me! Please be merciful. I am already Your maidservant. How can You make Me Your friend? Please teach Me what is right. Make Me happy or punish Me. O Radha, You are the only goal of My life. This I vow before Lord Vishnu Himself."

 

Text 51

 

vaktum tada pravavrite vrishabhanu-nandiny

     akarnya tam vividisham iha ced dadhasi

premeyad evam idam eva na cedam etat

     yo veda veda-vid asav api naiva veda

 

     vaktum—to speak; tada—then; pravavrite—began; vrishabhanu-nandini—Shri Radha; akarnya—hearing; tam—that; vividisham—desire to know; iha—here; cet—if; dadhasi—You place; prema—love; iyat—this; evam—thus; idam—this; eva—indeed; na—not; ca—and; idam—this; etat—this; yah—who; veda—knows; veda—the Vedas; vit—one who knows; asau—this; api—even; na—not; eva—indeed; veda—knows.

 

     Then Radha said, “If You wish to know about love, then please listen. A person may be a great scholar learned in the Vedas and still not know what is true love and what it is not.

 

Text 52

 

yo vedayed vividishum sakhi vedanam yat

     ya vedana tad akhilam khalu vedanaiva

prema hi ko 'pi para eva vivecane saty

     antardadhaty alam asav avivecane 'pi

 

     yah—who; vedayet—teaches; vividishum—one who desires to know; sakhi—O My friend; vedanam—knowledge; yat—which; ya—which; vedana—knowledge; tat—that; akhilam—all; khalu—indeed; vedana—knowledge; eva—indeed; prema—love; hi—indeed; ko 'pi—something; para—more; eva—in deed; vivecane—in analysis; sati—O saintly girl; antardadhati—disappears; alam—greatly; asau—that; avivecane—in not analyzing; api—also.

 

     “O My friend, to an eager student someone may give an abstract explanation of true love, but true love is understood only by direct experience. When one tries to analyze it, true love disappears, and when one does not try to analyze it, true love disappears again.

 

Text 53

 

dvabhyam yada rahitam eva manah svabhava-

     simhasanopari virajati ragi-shuddham

tac ceshtitaih priya-sukhe sati yat sukham syat

     tac ca sva-bhavam adhirudham avekshayet tam

 

     dvabhyam—both; yada—when; rahitam—without; eva—indeed; manah—mind; svabhava-—nature; simha—lion; asana—seat; upari—upon; virajati—is splendidly manifested; ragi—the person who loves; shuddham—pure; tac-ceshtitaih—with those actions; priya—of the beloved; sukhe—the happiness; sati—being; yat—what; sukham—happiness; syat—is; tac—that; ca—and; sva-bhavam—own nature; adhirudham—to ascend; avekshayet—shows; tam—that.

 

     “When the heart is free of these two, then pure love gloriously sits on the throne of one's nature. Then one acts to please the beloved, and the beloved's pleasure shows the true nature of love.

 

Text 54

 

loka-dvayat svajanatah paratah svato va

     prana-priyad api sumeru-sama yadi syuh

kleshas tadapy ati-bali sahasa vijitya

     premaiva tan harir ibhan iva pushtim eti

 

     loka—worlds; dvayat—from both; svajanatah—from one's own people; paratah—from outsiders; svatah—from one's own; va—or; prana—than life; priyat—more dear; api—even; sumeru—Mount Sumeru; sama—equal; yadi—even; syuh—may be; kleshah—troubles; tada—then; api—also; ati-bali—very powerful; sahasa—suddenly; vijitya—defeating; prema—love; eva—indeed; tan—them; harih—a lion; ibhan—elephants; iva—like; pushtim—nourishment; eti—attains.

 

     “As a lion is nourished by defeating many elephants, so powerful love is nourished by defeating many troubles, troubles like Mount Sumeru, troubles that come from the two worlds, from one's kinsmen, from outsiders, from oneself, and even from the beloved who is more dear than life itself.

 

Text 55

 

snigdhanga-kantir atha garva-dharo 'ty-abhito

     vishrambhavan svapiti kim ganayed asau tan

kanthi-ravah shuna ivabhibhavan sa-ragas

     teshv eva rajatitamam tamasiva dipah

 

     snigdha—slendid; anga—limbs; kantih—splendor; atha—then; garva-dharah—proud; aty-abhitah—very fearless; vishrambhavan—confident; svapiti—sleeps; kim—whether?; ganayet—considers; asau—he; tan—them; kanthi-ravah—roar; shuna—dogs; iva—like; abhibhavan—defeating; sa-ragah—with love; teshv—in them; eva—indeed; rajatitamam—very splendidly manifested; tamasi—in the darkness; iva—like; dipah—a lamp.

 

     “True love is like proud, fearless, self-assured, glistening-limbed lion that, even while he sleeps, with a single roar defeats a host of dogs. True love is like a lamp gloriously shining in the darkness.

 

Text 56

 

lampatyato nava-navam vishayam prakurvann

     asvadayann ati-madoddhuratam dadhanah

ahladayann amrita-rashmir iva tri-lokim

     santapayan pralaya-surya ivavabhati

 

     lampatyatah—from debauchery; nava-navam—newer and newer; vishayam—sense object; prakurvann—doing; asvadayann—relishing; ati-madoddhuratam—great passion; dadhanah—placing; ahladayann—delighting; amrita-rashmih—with nectar moonlight; iva—like; tri-lokim—the three worlds; santapayan—burning; pralaya—at the time of cosmic devastation; suryah—the sun; iva—like; avabhati—shines.

 

     “Because it is very intense and wanton, true love brings great pleasure and wild passion. It make the beloved new and delightful at every moment. As the nectar moon delights the three worlds, it delights the lover. Its shines like the sun at the time of cosmic devastation, a sun that makes the three worlds burst into flames.

 

Text 57

 

enam bibharti sakhi kah khalu gopa-raja-

     sunum vina tri-bhuvane tad upary adho 'pi

premanam enam alam ena-drisho 'nvavindann

     atraiva goshtha-bhuvi kashcana taratamyat

 

     enam—this; bibharti—maintains; sakhi—O friend; kah—who?; khalu—indeed; gopa-raja-sunum—the gopa prince; vina—without; tri-bhuvane—in the three worlds; tat—that; upari—above; adhah—below; api—also; premanam—love; enam—this; alam—greatly; ena-drishah—doe-eyed girls;  anvavindann—found; atra—here; eva—indeed; goshtha-bhuvi—in the land of Vraja; kashcana—something; taratamyat—higher or lower.

 

     “O My friend, does anyone in the three worlds, above or below, bear this kind of love for any beloved other than Krishna? Only the doe-eyed girls of Vraja love, some more and some less, in this way.

 

Text 58

 

prema hi kama iva bhati bahih kadacit

     tenamitam priyatamah sukham eva vindet

premeva kutracid avekshyata eva kamah

     krishnas tu tat paricinoti balat kalavan

 

     prema—love; hi—indeed; kama—lust; iva—like; bhati—; bahih—externally; kadacit—sometimes; tena—by Him; amitam—limitless; priyatamah—greatest beloved; sukham—pleasure; eva—indeed; vindet—finds; prema—love; iva—like; kutracit—somewhere; avekshyata—is seen; eva—indeed; kamah—lust; krishnah—Krishna; tu—but; tat—that; paricinoti—knows; balat—forcibly; kalavan—expert.

 

     “When that pure love sometimes pretends to be lust, the beloved Krishna finds limitless pleasure in it. But when lust sometimes pretends to be pure love, intelligent Krishna knows at once.

 

Text 59

 

krishnantikam sakhi nayashu nikama-taptam

     mam ity udaharati kintu tad-atmajena

kamena tat sukha-param dadhati sva-bhavad

     eva sva-cittam ayam atra na kamini syat

 

     krishna—Krishna; antikam—near; sakhi—O fiend; naya—please bring; ashu—quickly; nikama—with desire; taptam—burning; mam—me; iti—thus; udaharati—says; kintu—however; tad-atmajena—born from the self; kamena—with desire; tat—that; sukha-param—great happiness; dadhati—gives; sva-bhavat—by the own nature; eva—indeed; sva-cittam—own heart; ayam—this; atra—here; na—not; kamini—a lsusty girl; syat—may be.

 

     “ `O my friend, please bring me to Krishna at once. I am burning with desire.' Even if she speaks these words, a gopi desires in her heart only to please Krishna. Her intent is not to please herself.

 

Text 60

 

premambudhir gunamayi khanir asya shathya-

     capalya-jaihmyam akhilam ramaniyam eva

premanam eva kila kamam ivanganasu

     sandarshayan svam udakarshayad eva yas tah

 

     prema—of love; ambudhih—an ocean; gunamayi—virtuous; khanih—mine; asya—of Him; shathya-—cheating; capalya—fickleness and mischief; jaihmyam—deceit; akhilam—all; ramaniyam—delightful; eva—indeed; premanam—love; eva—indeed; kila—indeed; kamam—lust; iva—like; anganasu—among the gopis; sandarshayan—showing; svam—own; udakarshayat—attracts; eva—indeed; yah—who; tah—them.

 

     “Krishna is an ocean of love. He is a jewel-mine of transcendental qualities. His cheating, deceptions, and crookedness are all delightful. Pretending it is lust, He uses these to show His love for the gopis. He uses them to attract the gopis.

 

 

Text 61

 

ka vanganah shata-sahasram amushya kama-

     paryaptaye mada-kalah prabhavantu yat tah

prema tad atra ramanishv anupadhir eva

     premaika-vashyatamata ca mayanvabhavi

 

     kah—who?; va—or; anganah—women; shata-sahasram—hundreds and thousands; amushya—of Him; kama—desire; paryaptaye—to fulfill; mada-kalah—passionate; prabhavantu—fulfill; yat—because; tah—them; prema—love; tat—then; atra—here; ramanishv—to beautiful girls; anupadhih—causeless; eva—indeed; prema—by love; eka—alone; vashyatamata—brought under control; ca—and; maya—by me; anvabhavi—perceived.

 

     “Who are the hundreds and thousands of passionate girls that, banned all together, have the power to satisfy the desires of Krishna? Krishna loves the beautiful gopis with no motive for His own pleasure. He loves them because He is conquered by their love for Him. This I have personally seen.

 

Text 62

 

tatrapi mayy atitaram anurajyatiti

     loka-pratitir api na hy anrita kadapi

yat prema merum iva me manute parasam

     no sarshapais tri-chaturair api tulyam eshah

 

     tatrapi—still; mayi—in Me; atitaram—greatly; anurajyati—loves; iti—thus; loka—of the people; pratitih—the belief; api—also; na—not; hi—indeed; anrita—untrue; kadapi—sometimes; yat—because; prema—love; merum—a Mount Meru; iva—like; me—of me; manute—considers; parasam—of others; na—not; u—indeed; sarshapaih—with mustard seeds; tri-chaturaih—three or four; api—even; tulyam—equality; eshah—this.

 

     “The people think Krishna loves Me very much. That is not a lie. He thinks My love is like Mount Meru and the other gopis' love is like three or four mustard seeds.

 

Text 63

 

premanurupam ayi rajyati yat parasu

     raganurupam iha divyati naparadhyet

daivad vyatikramam upaiti kadacid asman

     nasau sukhi bhavati tena ca mam dunoti

 

     prema—love; anurupam—according to; ayi—indeed; rajyati—loves; yat—because; parasu—in others; raga—passion; anurupam—according to; iha—here; divyati—plays; na—not; aparadhyet—offends; daivat—by destiny; vyatikramam—offense; upaiti—attains; kadacit—sometimes; asman—us; na—not; asau—He; sukhi—happy; bhavati—is; tena—by that; ca—and; mam—Me; dunoti—makes burn with pain.

 

     “As the gopis love Him, so He loves them. He plays with them in ways appropriate to their passionate love for Him. He never offends them. If by destiny sometimes He offends them, He is not happy because of that. His unhappiness then makes Me burn with pain.

 

Text 64

 

sanketa-gam api vidhaya mad-eka-tano

     mam najagama yad ihabhavad antarayah

ruddhah kayacid anurodha-vashat sa reme

     mad-duhkha-cintana-davardita eva ratrim

 

     sanketa—to a rendezvous; gam—gone; api—also; vidhaya—placing; mat—of Me; eka—one; tanah—object; mam—to Me; na—not; ajagama—arrived; yat—because; iha—here; abhavat—was; antarayah—obstacle; ruddhah—stopped; kayacit—by some girl; anurodha-vashat—under control; sa—He; reme—enjoyed; mat—of Me; duhkha—sadness; cintana—thinking; dava—by a forest fire; ardita—tortured; eva—indeed; ratrim—night.

 

     “Sometimes He arranges with Me a lover's meeting, and never comes. Enchanted by some girl, He enjoys with her. Then He passes the night tormented by a forest fire of worrying how I must be suffering.

 

Text 65

 

tenaiva me hridi maha-davathur babhuva

     mad-vesha-bhushana-vilasa-paricchadadi

tan-moha-krit viphalatam agamat kim adyety

     akranditam yad api tarhi tad anvabhus tvam

 

     tena—by this; eva—indeed; me—of Me; hridi—in the heart; maha-davathuh—fire; babhuva—was; mat—My; vesha—garments; bhushana—ornaments; vilasa—pastimes; paricchada—paraphernalia; adi—beginning; tat—by that; moha—bewilderment; krit—doing; viphalatam—fruitlessness; agamat—attained; kim—what is the use?; adya—now; iti—thus; akranditam—weeping; yad api—when; tarhi—then; tat—that; anvabhuh—perceived; tvam—You.

 

     “Because of that a great fire burned in My heart. Saying, `What is the use of My garments, ornaments, and possessions? Meant to enchant Him, they are now useless!', I wept. You must have seen all this.

 

Text 66

 

pratas tam aty anunayantam atarjayam bhos

     tatraiva gaccha sukham apnuhi tat punash ca

roshah sa tat-sukha-parah priyato 'ttha eva

     tv alocaya vraja-bhuvo 'py anuraga-caryam

 

     pratah—in the morning; tam—to Him; ati—very; anunayantam—trying to pacify; atarjayam—I rebuked; bhoh—Oh; tatra—there; eva—indeed; gaccha—go; sukham—pleasure; apnuhi—attain; tat—that; punash—again; ca—and; roshah—anger; sa—that; tat-sukha-parah—more than happiness; priyatah—pleasing; utthah—arisen; eva —indeed; tv—but; alocaya—considering; vraja-bhuvah—of Vraja; api—also; anuraga—of love; caryam—service.

 

     “In the morning He comes to pacify Me, and I rebuke Him, saying, “Go to her! Enjoy again with her!" For Him My anger is the dearest pleasure. Please know that these are the ways of love in Vraja.

 

Text 67

 

adyotayam muhur aham nija-kamam eva

     kim mam vihaya ramayasy aparam shatheti

vaca sa capi rati-cihna-jusha sva-murtya

     vyajyaiva kamam atha mantum uri-cakara

 

     adyotayam—I made clear; muhuh—again and again; aham—I; nija-kamam—own desire; eva—indeed; kim—why?; mam—Me; vihaya—abandoning; ramayasi—You enjoy; aparam—with another; shatha—cheater; iti—thus; vaca—with words; sa—He; ca—and; api—also; rati—amorous pastimes; cihna—marks; jusha—bearing; sva-murtya—own form; vyajya—manifesting; eva—indeed; kamam—desire; atha—then; mantum—offense; uri-cakara—accepts.

 

     Again and again I made my desire clear, saying, “Rake, why do You leave Me and enjoy with another?" With many words I showed the marks of lovemaking on His body. He accepted that He is an offender.

 

Text 68

 

prema dvayo rasikayor ayi dipa eva

     hrid-veshma bhasayati nishcala eva bhati

dvarad ayam vadanatas tu bahis-kritash cet

     nirvati shighram athava laghutam upaiti

 

     prema—love; dvayah—of two; rasikayoh—expert at relishing transcendental mellows; ayi—indeed; dipa—lamp; eva—like; hrid-veshma—a house; bhasayati—illuminates; nishcalah—unmoving; eva—indeed; bhati—shines; dvarat—from the door; ayam—this; vadanatah—from the mouth; tu—but; bahis-kritash—cast oustide; cet—if; nirvati—is stopped; shighram—quickly; athava—or; laghutam—the state of being diminished; upaiti—attains.

 

     “The love of two rasikas is like a lamp. Unflickering, it illuminates the home of the heart. But if it's light leaves through the doorway of the mouth, it is at once dimmed or stopped.

 

Text 69

 

antah-sthitasya khalu tasya ruci-cchatakshi-

     vatayanad adhara-ganda-lalata-vakshah

caru pradipya tad abhijna-janam sva-bhaso

     vijnapayed api vilakshanatam upetah

 

     antah—within; sthitasya—staying; khalu—indeed; tasya—of that; ruci—of love; chata—light; akshi—eyes; vatayanat—from the window; adhara—lips; ganda—cheeks; lalata—forhead; vakshah—chest; caru—beautiful; pradipya—shining; tat—that; abhijna-janam—a person who understands this; sva-bhasah—self shining; vijnapayet—teaches; api—also; vilakshanatam—extrardinary nature; upetah—attained.

 

     “Staying in the heart, that lamplight may leave through the windows of the eyes and shine on the lips, cheeks, forehead, and breast. Effulgent in this way, a lover communicates the truth of love to a wise beloved.

 

Text 70

 

kantena kintu bahu-vallabhata-jushasyat

     nishkramito 'pi sa muhur na hi yati shantim

mithyaika-bhashana-patutvamayi prathasya

     kamam dished yavanikeva pidhaya tam drak

 

     kantena—by the beloved; kintu—however; bahu-vallabhata-jusha—filled with great love; asyat—from the mouth; nishkramitah—left; api—even; sah—He; muhuh—again and again; na—not; hi—indeed; yati—goes; shantim—peace; mithya—false; eka—only; bhashana—talking; patutvamayi—expert; pratha—fame; asya—of Him; kamam—lust; dishet—shows; yavanika—curtain; iva—like; pidhaya—covering; tam—that; drak—at once.

 

     “However, when it comes again and again from My beloved's mouth, that lamplight is never dimmed even slightly. He is famous for speaking lies. Pretending it is the light of lust, He at once covers that light as if with a curtain.

 

Text 71

 

tvayy eva me priyatame 'nupamo 'nuragah

     svapne 'pi vastum apara kim u hridy apishte

ittham harir vadati manavatih sadanya

     mam khanditam tu rati-cihna-bhrid eva vakti

 

     tvayi—in You; eva—indeed; me—of Me; priyatame—dearmost; anupamopeerless; anuragah—passionate love; svapne—in dream; api—even; vastum—to reside; apara—another; kim—how?; u—indeed; hridi—in the heart; api—even; ishte—desired; ittham—thus; harih—Krishna; vadati—speaks; manavatih—filled with jealous anger; sada—always; anyah—to others; mam—to Me; khanditam—broken; tu—indeed; rati—of lovemaking; cihna—signs; bhrit—hearing; eva—indeed; vakti—speaks.

 

     “ `O My dearest beloved, My passionate love for You has no peer. Even in a dream no other girl can stay in My heart.' Krishna, His body bearing the clear signs of lovemaking with other lovers, again and again speaks words like these to Me, broken with jealousy, and to other jealous girls also.

 

Text 72

 

mad-vaktra-netra-sushamasama-madhurika-

     saundarya-varnana-balad vijihirsha eva

pranas tvam eva hi mameti vadan vyanakti

     na prema tat sad api kintv iha kamam eva

 

     mat—My; vaktra—face; netra—eyes; sushama—beauty; asama—peerless; madhurika—sweet; saundarya—beauty; varnana—description; balat—by the power; vijihirsha—desired to enjoy pastimes; eva —indeed; pranah—life; tvam—You; eva—indeed; hi—indeed; mama—My; iti—thus; vadan—saying; vyanakti—manifested; na—not; prema—love; tat—that; sat—truth; api—although; kintv—however; iha—here; kamam—lust; eva—indeed.

 

     “Praising the peerless sweet beauty of My eyes and My face, He yearns to enjoy pastimes with Me. Saying, “You are My life", He reveals not His love, but only His desire to enjoy with Me.

 

Text 73

 

santapyate yadi punar virahagni-punjair

     utkanthaya culukitah sva-gabhirimabdhih

prema vyanakti dayitapi gira yathaiva

     yat te sujata-caranamburuheti padye

 

     santapyate—is burning; yadi—if; punah—again; viraha—of separation; agni—flames; punjaih—with an abundance; utkanthaya—with longing; culukitah—made into a handful of water; sva—own; gabhirima—depth; abdhih—ocean; prema—love; vyanakti—manifests; dayita—beloved; api—also; gira—with words; yatha—as; eva—indeed; yat te sujata-caranamburuheti padye—in Shrimad-Bhagavatam 10.31.19.

 

     “If she burns in the flames of separation from Krishna, if she is devoured by the desire to be with Him, and if she is plunged in the deep ocean of love for Him, a girl will reveal her love in words like those of Shrimad-Bhagavatam 10.31.19.

 

     Note: In Shrimad-Bhagavatam 10.31.19 the gopis say:

 

     “O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path."*

 

Text 74

 

tasmin maha-virasatati-tamasy apare

     na prana-vayur api sancaritum shashaka

prema-pradipa-vara ety ati-diptim eva

     sneho nu yat pracuratam ciram acikaya

 

     tasmin—in this; maha—great; virasata—pain; ati—gerat; tamasi—in darkness; apare—endless; na—not; prana—of life's breath; vayuh—the breeze; api—even; sancaritum—to go; shashaka—was able; prema-pradipa-vara—the lamp of love; eti—goes; ati-diptim—to great brightness; eva—thus; snehah—the oil of love; nu—indeed; yat—what; pracuratam—to abundance; ciram—always; acikaya—held.

 

     “In the endless darkness of that pain, the breeze of life's breath has no power to move. The oil of love then becomes very great. Fueled by that oil, the lamp of love shines very brightly.

 

Text 75

 

rase mayaiva vijahara vihaya sarvas

     tatrapi mam yad amucat shrinu tasya tattvam

premambudher vraja-purandara-nandanasya

     mam eva mantur adhikam na kadapi mantuh

 

     rase—in the rasa dance; maya—with Me; eva—indeed; vijahara—enjoyed pastimes; vihaya—abandoning; sarvah—all; tatrapi—still; mam—Me; yat—which; amucat—abandoned; shrinu—please hear; tasya—of that; tattvam—the truth; prema—of love; ambudheh—of an ocean; vraja-purandara-nandanasya—of the prince of Vraja; mam—Me; eva—indeed; mantuh—offense; adhikam—great; na—not; kadapi—ever; mantuh—offense.

 

     “Leaving all others, Krishna enjoyed pasimes with Me in the rasa dance. But then He left Me also. Please hear the truth of this. The greatest offense Vraja's prince, who is an ocean of love, commits against Me is never truly an offense.

 

Text 76

 

adhyasya mam atula-saubhaga-divya-ratna-

     simhasanam bahu-vilasa-bharair vibhushya

gacchan vanad vanam ariramad eva kantam

     anyam punah smriti-pathe 'pi ninaya nayam

 

     adhyasya—seating; mam—Me; atula—peerless; saubhaga—good fortune; divya—splendid; ratna—jewels; simhasanam—lion throne; bahu—many; vilasa-bharaih—with pastimes; vibhushya—decorating; gacchan—going; vanat—from forest; vanam—to forest; ariramat—enjoyed pastimes; eva—indeed; kantam—beloved; anyam—another; punah—again; smriti—of remembering; pathe—on the path; api—even; ninaya—bringing; na—not; ayam—He.

 

     “He placed Me on a lion-throne glistening with gems of peerless good fortune. He decorated Me with many pastimes. Wandering from forest to forest, He enjoyed many pastimes with Me. He did not allow any other gopi beloved to walk on the path of His thoughts.

 

Text 77

 

kincin mayaiva manasaiva vicaritam tarhy

     etam mahotsava-sudhambudhim aty-aparam

naivanvabhun mama sakhi-tatir avayoh sa

     vishlesha-sanjvara-dhuta kva nu kim karoti

 

     kincit—something; maya—by Me; eva—indeed; manasa—by the heart; eva—indeed; vicaritam—considered; tarhi—then; etam—this; mahotsava—great festival; sudha—of nectar; ambudhim—ocean; aty-aparam—shoreless; na—not; eva—indeed; anvabhut—experienced; mama—of Me; sakhi-tatih—friends; avayoh—of Us both; sa—that; vishlesha—of separation; sanjvara—by the falmes; dhuta—shaken; kva—where; nu—indeed; kim—what?; karoti—does.

 

     “Then in My heart I thought, `My friends cannot taste the shoreless nectar ocean of these pastimes. Instead they burn in the flames of separation from Us two. Why should that be?

 

Text 78

 

atrasvahe yadi punah katicit kshanas ta

     alyo milanti rabhasad abhito bhramantyah

ity abhyadham priyatamatha na paraye 'ham

     gantum muhur tam iha vishramanam bhajeva

 

     atra—here; asvahe—we two stay; yadi—if; punah—again; katicit—after some; kshanah—moments; ta—they; alyah—friends; milanti—meet; rabhasat—frantically; abhitah—everywhere; bhramantyah—wandering; iti—thus; abhyadham—said; priyatama—O dearest beloved; atha—now; na—not; paraye—am able; aham—I; gantum—to go; muhuh—again; tam—that; iha—here; vishramanam—rest; bhajeva—let Us.

 

     “ `If the two of Us stay here for some moments, then My friends, who are frantically searching everywhere, will surely meet Us.' Then I said, `Dearest beloved, I can no longer walk. Let Us rest here.'

 

Text 79

 

tan me mano-gatam idam sahasaiva sadhu

     sarvam viveda sa-vidagdha-shiro-manitvat

caturya-sampad-atulo rasikagraganyah

     kincit sapady atha hridaiva paramamarsha

 

     tat—that; me—of Me; manah—heart; gatam—gone; idam—this; sahasa—at once; eva—indeed; sadhu—well; sarvam—all; viveda—knew; sa—He; vidagdha—of the intelligent; shirah—creat; manitvat—because of being the jewel; caturya—of intelligence; sampat—glory; atulah—peerless; rasika—of they who taste nectar; agraganyahthe foremost; kincit—something; sapadi—at once; atha—then; hrida—with the heart; eva—indeed; paramamarsha—considered.

 

     “Because He is crest jewel of the wise, Krishna knew all that was in My heart. Peerlessly wise Krishna, the first of the rasikas, then thought in His heart:

 

Text 80

 

etam nayann upavane yadi bambhramimi

     sambhavitaly-ati-ruja puru-viddha-cittam

kim syat sukham yadi dadhe sthitim atra gopah

     sarva mileyur api tah kutila-bhruvo mam

 

     etam—this girl; nayann—taking; upavane—to the forest; yadi—if; bambhramimi—I wander; sambhavita—become; ali—friend; ati—very; ruja—broken with pain; puru—greatly; viddha—wounded; cittam—heart; kim—whether; syat—may be; sukham—happiness; yadi—if; dadhe—place; sthitim—situation; atra—here; gopah—gopis; sarva—all; mileyuh—meet; api—also; tah—they; kutila—crooked; bhruvah—eyebrows; mam—at Me.

 

     “ `If I walk in the forest with this girl, then Her heart will be wounded by Her friends' sufferings. How will that bring happiness? If We stay here, then the gopis, their eyebrows raised, will find Us.

 

Text 81

 

etam punash ciram anekam upalabheran

     bhangash ca sampratika-keli-rasasya bhavi

sampatsyate 'dya na hi rasa-vinoda-nrityam

     tasu krudha nija-nijam sadanam gatashu

 

     etam—Her; punash—again; ciram—for a long time; anekam—many; upalabheran—rebuke; bhangash—broken; ca—and; sampratika—for now; keli—pastimes; rasasya—of nectar; bhavi—possibility; sampatsyate—will be glorious; adya—today; na—not; hi—indeed; rasa-vinoda-nrityam—rasa dance pastime; tasu—among them; krudha—with anger; nija-nijam—each her own; sadanam—homes; gatashu—gone.

 

     “ `In many ways they will rebuke this girl. Then our nectar pastimes will be broken. Angry, they will all go home, and tonight there will be no glorious rasa dance.

 

Text 82

 

yat prarthitam sva-kutukena puranayaiva

     shaknoshi kintu kulajarbuda-laksha-kotih

alingitum priyatama kshanam ekam anv ity

     aste didrikshitam idam mama purayeti

 

     yat—what; prarthitam—requested; sva-kutukena—with curiosity; pura—previously; anaya—by Her; eva—indeed; shaknoshi—You are able; kintu—whether?; kulaja—of saintly girls; arbuda-laksha-kotih—many millions and billions; alingitum—to embrace; priyatama—O most beloved; kshanam—moment; ekam—one; anv—following; iti—thus; aste—styas; didrikshitam—desiring to see; idam—this; mama—of Me; puraya—please fulfill; iti—thus.

 

     “ `Curious, Radha had asked Me, `Most beloved, do You have the power to embrace millions and billions of saintly girls in a single moment. I wish to see that. Please fulfill that desire.'

 

Text 83

 

tasmad imam api jahat pala-matram eva

     nirdushanam vinayinim prathamam vidhaya

mantum sva-murdhny akhilam eva dadhamy rini syam

     tah snehayani nikhila api sarvatha syam

 

     tasmat—from that; imam—this girl; api—also; jahat—abandoning; pala—a brief moment; matram—only; eva—indeed; nirdushanam—pure; vinayinim—humble; prathamam—first; vidhaya—placing; mantum—offense; sva-murdhni—on My own head; akhilam—all; eva—indeed; dadhami—I place; rini—a debtor; syam—I am; tah—them; snehayani—I will cause to love; nikhila—all; api—also; sarvatha—in all respects; syam—I will be.

 

     “ `Leaving Her for a brief moment, I will prove that Radha is humble and blameless. I will place the offense on My own head. I will be in debt to Her. I will make the gopis become very affectionate to Her.

 

Text 84

 

vaishleshika-jvaram aparam atulyam asyah

     sandarshya vismaya-mahabdhishu majjitanam

sva-prema-garvam api nirdhunavany athainam

     tabhir mahadhikatamam anubhavayami

 

     vaishleshika—of separation; jvaram—the fever; aparam—endless; atulyam—peerless; asyah—of Her; sandarshya—showing; vismaya—of wonder; maha—great; abdhishu—in the oceans; majjitanam—plunged; sva—own; prema—of love; garvam—pride; api—also; nirdhunavani—I will throw far away; atha—then; enam—Her; tabhih—by them; maha—great; adhikatamam—most qualified; anubhavayami—I will show.

 

     “ `Showing them the peerless, endless, burning fever Radha feels in separation from Me, I will plunge the gopis into an ocean of wonder. I throw far away the gopis' pide in their own love. I will prove to them that Radha's love is the best.

 

Text 85

 

sambhoga esha sakaladhika eva vipra-

     lambho 'pi sarva-shata-koti-gunadhiko 'stu

tabhyam shucih parama-pushtim upaitu casyam

     ta hrepayatv alam imam tu guru-karotu

 

     sambhoga—enjoyment; esha—this; sakala—all; adhika—better; eva—indeed; vipralambhah—separation; api—also; sarva—all;-shata-koti—hundreds and millions of times; guna—multitplied; adhikah—more; astu—is; tabhyam—of them; shucih—purity; parama-pushtim—increase; upaitu—attain; ca—also; asyam—in Her; ta—them; hrepayatv—put to shame; alam—greatly; imam—Her; tu—indeed; guru-karotu—praise.

 

     “ `In enjoying pastimes of love, Radha is the best, and in love-in-separation, Radha is the best millions and billions of times over. These two kinds of love attain their highest purity and intensity in Radha. Radha's love puts the gopis to shame. Radha's love is the greatest.

 

Text 86

 

kami harir bhavati no yad asau vihaya

     premadhika api raho ramate tu tasyam

ittham vadantya iha samprati ya rushasya

     alis tudanti bahu nav api dushayanti

 

     kami—lusty; harih—Krishna; bhavati—is; nah—us; yat—because; asau—He; vihaya—abandoning; premadhika—greater love; api—although; rahah—in secret; ramate—enjoys; tu—but; tasyam—Her; ittham—thus; vadantya—saying; iha—here; samprati—now; ya—who; rusha—with anger; asyah—of Her; alih—friends; tudanti—strike; bahu—many; nau—Us; api—also; dushayanti—rebuke.

 

     “ ` “Krishna is lusty. That is why, even though our love is greater, He left us to enjoy with Radha in a secluded place." Angrily speaking these words, the gopis would criticize Us both.

 

Text 87

 

ta eva koti-gunita virahe tv amushyah

     premagni-vadava-shikhah paricayayami

yabhir balad upagatad avalihyamanah

     sva-prema-dipa-dahanayitam eva vidyuh

 

     tah—them; eva—indeed; koti-gunita—millions of times more; virahe—in separation; tv—but; amushyah—of us; prema—of love; agni—fire; vadava—volcano; shikhah—flames; paricayayami—I cause to know; yabhih—by them; balat—forcibly; upagatat—understood; avalihyamanah—licked; sva—own; prema—love; dipa—lamps; dahanayitam—burning; eva—indeed; vidyuh—knew.

 

     “ `Therefore I will show the gopis how Radha's love is separation is a flaming volcano of love, a love many millions of times greater than theirs. When they are licked by the flames of that volcano, the gopis will understand that their love is only a series of small lamps in comparison.

 

Text 88

 

evam ca setsyati mad-ipsitam aikyam asam

     rasakhya-natyam anu mandalatam gatanam

madhye maya saha ruca tu virajamanam

     enam vilokya na bhaved api kacid irsha

 

     evam—thus; ca—and; setsyati—will be mat—by Me; ipsitam—desired; aikyam—oneness; asam—of them; rasa—rasa; akhya—nmaed; natyam—dance; anu—following; mandalatam—a circle; gatanam—gone; madhye—in the middle; maya—Me; saha—with; ruca—joyfully; tu—but; virajamanam—splendid; enam—of them; vilokya—seeing; na—not; bhavet—will be; api—evenb; kacit—any; irsha—jealousy.

 

     “ `Then there will be the harmony I wish. The gopis will form a rasa-dance circle, and when they see Radha in the center with Me, they will not become jealous or angry.

 

Text 89

 

kashtam kadapi sukha-sampad-udarkam eva

     mitraya mitram api yacchati tad dhitaishi

tivranjanair yad api murchayati sva-drishtim

     ayatyati dyutimatim kurute janas tam

 

     kashtam—suffering; kadapi—sometimes; sukha—happiness; sampat—good fortune; udarkam—future; eva—indeed; mitraya—to a friend; mitram—a friend; api—also; yacchati—gives; tat—that; hitaishi—desiring welfare; tivra—sharp; anjanaih—with an ointment; yad api—when; murchayati—bewilders; sva-drishtim—eyes; ayatyati—increases; dyutimatim—splendor; kurute—does; janah—person; tam—that.

 

     “ `Desiring only the good, one friend may sometimes put another friend into suffering, suffering that will eventually lead to great happiness. In the same way a physician may apply to the patient's eyes a bitter ointment that will eventually lead to good vision.'

 

Text 90

 

ity atta-yuktir urasa sa-rasam vahan mam

     gatva padani katicin mridula-pradeshe

atrasyatam kshanam apiti nidhaya tatraiv-

     aste sma me nayana-gocaratam jahat sah

 

     iti—thus; atta-yuktih—great logic; urasa—with the chest; sa-rasam—sweetly; vahan—carrying; mam—Me; gatva—going; padani—steps; katicin—some; mridula—soft; pradeshe—on a place; atra—here; asyatam—set down; kshanam—a moment; api—also; iti—thus; nidhaya—placing; tath—there; eva—indeed; aste—sat; sma—indeed; me—of Me; nayana—of the eyes; gocaratam—the range of perception; jahat—left; sah—He.

 

     “Reasoning in this way, Krishna held Me to His chest, carried Me a few steps, set Me down on a soft place, and then suddenly disappeared before Me eyes.

 

Text 91

 

drishtva mamati-vikalatvam apasta-dhairyo

     datum sva-darshanam iyesha yada tadaiva

gopyah sakhi-vitatayash ca sametya ta mat

     sandhukshane samaya-tantu-nitanta-taptah

 

     drishtva—seeing; mama—of Me; ati-vikalatvam—great distress; apasta-dhairyah—overwhelmed; datumto give; sva-darshanam—own sight; iyesha—came; yada—when; tada—then; eva—indeed; gopyah—the gopis; sakhi-vitatayash—friends; ca—and; sametya—assembling; tah—them; mat—Me; sandhukshane—agitation; samaya—on the occasion; tantu—manifested; nitanta—great; taptah—burning with pain.

 

     “Seeing My great distress, Krishna became overwhelmed. But when He came to show Himself to Me, the gopis, burning with pain because of My sufferings, had already come.

 

Text 92

 

yac cavadhit punar arishta-bakagha-vatsan

     vishva-druhah kapatinim api putanam tam

dosho na cayam api tuccataraiva vishnu-

     shaktir harav ajani sadhu-janavaniyam

 

     yat—because; ca—and; avadhit—killed; punah—again; arishta-bakagha-vatsan—Aristasura, Bakasura, Aghasura, and Vatsasura; vishva-druhah—the enemies of all; kapatinim—cheater; api—also; putanam—Putana; tam—her; doshah—fault; na—not; ca—and; ayam—this; api—also; tu—but; uccatara—exalted; eva—indeed; vishnu-shaktih—potency of Lord Vishnu; harau—in Lord Hari; ajani—was born; sadhu-jana—the devotees; avaniyam—protecting.

 

     “Krishna is not at fault for killing Arishtasura, Bakasura, Aghasura, and Vatsasura, who are enemies of all the worlds, and for killing the cheater Putana. Actually it is Lord Vishnu's glorious potency, manifested within Krishna's own body, that kills the demons.

 

Text 93

 

narayanena sadrishas tanayas tavayam

     ity aha yad vraja-purandaram eva gargah

tat-sakshi-bhutam iha daitya-vadhadi-karma

     lokottaram samudagad giri-dharanadi

 

     narayanena—Lord Narayana; sadrishah—like; tanayah—son; tava—your; ayam—He; iti—thus; aha—said; yat—what; vraja—of Vraja; purandaram—to the king; eva—indeed; gargah—Garga; tat-sakshi-bhutam—become a witness; iha—here; daitya—of the demons; vadha—killing; adi—beginning; karma—actions; lokottaram—extraordinary; samudagat—were; giri-dharanadi—beginning with lifting Govardhana Hill.

 

     “Krishna extraordinary deeds, like His lifting Gocvardhana Hill and killing the demons, stand as witnesses to the words Garga Muni said to Vraja's king: `Your son is like Lord Narayana Himself.'

 

Text 94

 

kim ca sphuraty ayi yatha mama cetasidam

     tenapi napi kathitam muni-pungavena

narayano 'py agha-bhido na hi samyam asya

     rupair gunair madhurimadibhir etum ishte

 

     kim ca—furthermore; sphurati—manifest; ayi—also; yatha—as; mama—of me; cetasi—in the heart; idam—this; tena—by that; api—also; na—not; api—also; kathitam—said; muni-pungavena—by the best of sages; narayanah—Narayana; api—also; agha-bhidah—the killer of Aghasura; na—not; hi—indeed; samyam—equality; asya—of Him; rupaih—with forms; gunaih—virtues; madhurimadibhih—beginning with sweetness; etum—to attain; ishte—is able.

 

     “Ah! In My heart something more, something the great sage Garga did not say, is manifest. Narayana is not Krishna's equal in handsomeness, sweetness, and transcendental qualities."

 

Text 95

 

akarnya karna-ramaniyatamah priyaya

     vaco harih sa-rabhasam punar abhyadhatta

premokta eva khalu lakshita-lakshano yah

     so 'yam tvad-ashrayaka eva mayadhyabodhi

 

     akarnya—hearing; karna—to the ears; ramaniyatamah—most delightful; priyayah—of the beloved; vacah—the words; harih—Krishna; sa-rabhasam—eagerly; punah—again; abhyadhatta—said; prema—of love; ukta—words; eva—indeed; khalu—indeed; lakshita—perceived; lakshanah—quality; yah—which; so 'yam—that; tvad-ashrayaka—taking shelter of You; eva—indeed; maya—by Me; adhyabodhi—understood.

 

     Hearing His beloved's words, words very delightful to the ear, Krishna earnestly said, “I know that You are the shelter of the love You have described.

 

Text 96

 

dosha api priyatamasya guna yatah syus

     tad-datta-kashtha-shatam apy amritayate yat

tad-duhkha-lesha-kanikapi yato na sahya

     tyaktvatma-deham api yam na vihatum ishte

 

     doshah—faults; api—even; priyatamasya—of the besolved; gunah—virtues; yatah—from which; syuh—are; tad-datta—given by Him; kashtha—sufferings; shatam—a hundered; api—even; amritayate—become like nectar; yat tat—whatever; duhkha—suffering; lesha—fragment; kanika—fragment; api—even; yatah—of whom; na—not; sahya—tolerable; tyaktva—abandoning; atma—own; deham—body; api—even; yam—which; na—not; vihatum—to abandon; ishte—is able.

 

     “For You, Your beloved's faults are all virtues. For You, the hundred sufferings Your beloved brings are all like nectar. You cannot tolerate that Your beloved may feel even the smallest particle of a particle of suffering. Even if it means You must leave Your body, You have no power to renounce Your beloved.

 

Text 97

 

yo 'santam apy anupamam mahimanam uccaih

     pratyayayaty anupadam sahasa priyasya

prema sa eva tam imam dadhati tvam eva

     radhe shruta khalu mayaiva tathaiva drishta

 

     yah—who; asantam—not existing; api—even; anupamam—peerless; mahimanam—glory; uccaih—greatly; pratyayayati—cause to believe; anupadam—at every moment; sahasa—greatly; priyasya—of the beloved; prema—love; sa—that; eva—indeed; tam—You; imam—this; dadhati—placing; tvam—You; eva—indeed; radhe—O Radha; shruta—heard; khalu—indeed; maya—by Me; eva—indeed; tatha—so; eva—indeed; drishta—seen.

 

     “Even though they don't really exist, You imagine that Your beloved possesses a host of peerless glories. That is the love You feel. O Radha, I have heard about You. Now I see You directly.

 

Text 98

 

premi harir na hi bhaved iti satyam eva

     tac-ceshtitair anumime tam ime vadanti

prana mama tvad-anutapa-davagni-dagdhah

     sakhyas tam atra nikhila api yat-pramanam

 

     premi—full of love; harih—Krishna; na—not; hi—indeed; bhavet—is; iti—thus; satyam—truth; eva—indeed; tac-ceshtitaih—by His actions; anumime—we know; tam—that; ime—they; vadanti—say; prana—life; mama—of Me; tvat—of You; anutapa—of lament; davagni—forest fire; dagdhah—burned; sakhyah—friends; tam—that; atra—here; nikhila—all; api—also; yat-pramanam—evidence of which.

 

     “Krishna does not love You. That is the truth. I know it from His actions. My life-breath, burned by the forest-fire of Your lamentations, loudly declares it. All Your friends bear witness to it.

 

Text 99

 

yac ca tvayoktim idam eva mano-gatam yat

     preshthasya tat tu vayam atra katham pratimah

no tan-mukhat tvam ashrinor na ca tasya sakhyus

     tau va janushy abhavatam kva nu satya-vacau

 

     yat—what; ca—and; tvaya—by You; uktimstatement; idam—this; eva—indeed; mano-gatam—in the heart; yat—what; preshthasya—of the beloved; tat—that; tu—but; vayam—we; atra—here; katham—how?; pratimah—believe; na—not; u—indeed; tan-mukhat—from His mouth; tvam—You; ashrinoh—heard; na—not; ca—and; tasya—of Him; sakhyuh—of the friend; tau—both; va—or; janushi—in this birth; abhavatam—has been; kva—where?; nu—indeed; satya—truthful; vacau—words.

 

     “How can We believe these stories You tell about Your beloved's thoughts? You heard them neither from His mouth nor from His friends. Or even if You did, when have They ever told the truth in Their entire lives?"

 

Text 100

 

yarhy eva yad yad ayi mat-priya-cetasi syat

     tarhy eva tat tad akhilam sahasaiva vedmi

radhe vidushyasi kim acyuta-yoga-shastram

     saknoshi yena para-kaya-manah praveshtum

 

     yarhi—when; eva—indeed; yat—what; yat—what; ayi—ah; mat-priya—of the beloved; cetasi—in the mind; syat—may be; tarhi—then; eva—indeed; tat—that; tat—that; akhilam—all; sahasa—at once; eva—indeed; vedmi—I know; radhe—O Radha; vidushyasi—You know?; kim—whether?; acyuta—of Acyuta; yoga—yuga; shastram—scripture; saknoshi—You are able; yena—by which; para-kaya—the body; manah—and mind; praveshtum—to enter.

 

     Then Radha said, “I know all that is in My beloved's heart?"

     Then Krishna said, “Radha, did You study the Acyuta-yoga-shastra? Can You enter the bodies and minds of others?"

 

Text 101

 

devi-jano 'sy aviratacyuta-yoga-siddhi-

     vyagras tatha katham aho bata manushi syam

yat pricchasidam ayi vaktum ashesham ishe

     ced vishvasishy aparatha tu katha vrithaiva

 

     devi-janah—a demigoddess; asi—You are; avirata—without stop; acyuta—peerless; yoga—yoga; siddhi—perfections; vyagrah—intent; tatha—so; katham—how?; ahah—then; bata—indeed; manushi—human; syam—I am; yat—what; pricchasi—You ask; idam—this; ayi—even; vaktum—to say; ashesham—all; ishe—I am able; cet—if; vishvasishi—You believe; aparatha—in another way; tu—but; katha—talk; vritha—useless; eva—indeed.

 

     Radha said, “You are a goddess. You always want glorious yoga powers. I am only a human girl. Whatever You ask, I can answer completely. But if You won't believe My words, then I waste My time by speaking them."

 

Text 102

 

pratyayane 'sti yadi yuktir ati-prabhavah

     kim vali te katham idam na vayam pratimah

no cet priyas tava gunarnava eva kintu

     premi bhaved ayam idam tu matam tavaiva

 

     pratyayane—in explanation; asti—is; yadi—if; yuktih—logic; ati-prabhavah—very powerful; kim—why?; va—or; ali—O friend; te—of You; katham—why?; idam—this; na—not; vayam—we; pratimah—believe; nah—indeed; cet—if; priyah—beloved; tava—of You; guna—of virtues; arnavah—an ocean; eva—indeed; kintu—however; premi—full of love; bhavet—may be; ayam—He; idam—this; tu—but; matam—opinion; tava—of You; eva—indeed.

 

     Krishna said, “My friend, if Your words were logical and true, why would I not believe them? If You cannot convince Me that Your beloved is an ocean of virtues, then the idea that He loves You is believed only by You."

 

Text 103

 

preshthah paro bhavati tasya mano na budhya

     ity eva bhaty anubhavadhvani hanta yasyah

saivocyatam nu para-kaya-manah-pravesha-

     vidyavatiti parihasa-vida tvayadya

 

     preshthah—beloved; parah—other; bhavati—is; tasya—of Him; manah—heart; na—not; budhye—I known; iti—thus; eva—indeed; bhati—shines; anubhava—of direct perception; adhvani—on the path; hanta—indeed; yasyah—of whom; sa—She; eva—indeed; ucyatam—may be said; nu—indeed; para—of others; kaya—body; manah—heart; pravesha—entrance; vidyavati—possessing the knowledge; iti—thus; parihasa—of joking; vida—possessing the knowledge; tvaya—by You; adya—now.

 

     Radha said, “First You say, `I do not know the heart of another's beloved.' Then, claiming to walk on the path of direct perception, You hint, `I have the power to enter another persons' heart and body.' You are expert at joking."

 

Text 104

 

radhe tada vilapitam kim iti tvayoccair

     jnatva hrid asya sukhini katham eva nabhuh

satyam bravishy api tu devy avadhehi kapi

     shaktir viveka-bhid abhut tad-adarshanasya

 

     radhe—O Radha; tada—then; vilapitam—lamented; kim—why?; iti—thus; tvaya—by You; uccaih—loudly; jnatva—knowing; hrit—the heart; asya—of Him; sukhini—happiy; katham—why?; eva—indeed; na—not; abhuh—were; satyam—truth; bravishi—You say; api—also; tu—but; devi—O goddess; avadhehi+please know; kapi—something; shaktih—power; viveka—discrimination; bhit—breaking; abhut—was; tad-adarshanasya—of not seeing Him.

 

     Krishna said, “If You knew Krishna's heart, why were You not happy? Why did You loudly lament?"

     Radha said, “Goddess, please be attentive. I will tell the truth. When I cannot see Krishna, a mysterious power breaks my knowledge."

 

Text 105

 

tvam cetasi tan-mana ihastu na me vivado

     gandharvike tava mana sa hi veda no va

vedeti kim bhanasi bhoh shrinu yad rahasyam

     tattvam tvaya yad abhavam tarali-kritaiva

 

     tvam—You; cetasi—in the heart; tan—His; mana—heart; ihastu—sees; na—not; me—of me; vivadah—argument; gandharvike—O Radha; tava—of You; mana—the heart; sa—He; hi—indeed; veda—knows; nah—not; va—or; veda—knows; iti—thus; kim—whether?; bhanasi—You say; bhoh—Oh; shrinu—please hear; yat—what; rahasyam—secret; tattvam—truth; tvaya—by You; yat—what; abhavam—I was; tarali-krita—trembling; eva—indeed.

 

     Krishna said, “That You know His heart I don't dispute. O Radha, does He know Your heart, or not?"

     Radha said, “Ah! What are You saying? Your words make Me tremble. Listen to this secret.

 

Text 106

 

radhe jano 'yam ayi yat tarali-krito 'bhut

     premna tvayaiva yad apriccham idam sva-dharishtyam

shushrushate shravanam asya yatha rahasyam

     vaktum tatharhasi na gopaya kincanapi

 

     radhe—O Radha; janah—person; ayam—this; ayi—Oh; yat—what; tarali-kritah—trembling; abhut—was; premna—with love; tvaya—by You; eva—indeed; yat—what; apriccham—I asked; idam—this; sva-dharishtyam—ove boldness; shushrushate—yearns to hear; shravanam—hearing; asya—of that; yatha—as; rahasyam—secret; vaktum—to speak; tatha—so; arhasi—You are worthy; na—don't; gopaya—conceal; kincana—anything; api—even.

 

     Krishna said, “Radha, You make this person tremble with love. That is why I was so bold to ask that question. This person yearns to hear that secret. Please tell it. Don't keep it hidden."

 

Text 107

 

anyonya-citta-vidushau nu parasparatma-

     nitya-sthiter iti nrishu prathitau yad avam

tac copacarikam aho dvitayatvam eva

     naikasya sambhavati karhicid atmano nau

 

     anyonya—of each other; citta—the hearts; vidushau—knowing; nu—indeed; paraspara—of each other; atma—in the hearts; nitya—always; sthiteh—because of staying; iti—thus; nrishu—among the people; prathitau—said; yat—what; avam—of Us; tac—that; ca—and; upacarikam—a figure of speech; ahah—aha; dvitayatvam—being two; eva—indeed; na—not; ekasya—of one; sambhavati—is possible; karhicit—ever; atmanah—of the Self; nau—Us.

 

     Radha said, “The people may say of Us, `They always stay in each other's hearts. Therefore They must know what is in each others hearts.' That idea, the idea that We are two, is a misunderstanding, is an artificial imposition, is only a metaphor spoken by poets. We are one. We can never become two.

 

Text 108

 

ekatmaniha rasa-purnatame 'ty-agadhe

     ekasya sangrathitum eva tanu-dvayam nau

kasmimshcid eka-sarasiva cakasad eka-

     nalottham abja-yugalam khalu nila-pitam

 

     eka—one; atmani—self; iha—here; rasa—of nectar; purnatame—completely filled; ati—very; agadhe—unfathomable; ekasya—of one; sangrathitum—to bind; eva—indeed; tanu—bodies; dvayam—two; nau—Us; kashmishcit—in a certain; eka—one; sarasi—in a lake; iva—as if; cakasat—manifested; eka—one; nala—stem; uttham—rising; abja—of lotus flowers; yugalam—pair; khalu—indeed; nila—blue; pitam—and yellow.

 

     “We are one person with two bodies. We are like a pair of lotus flowers, one blue and the other yellow, growing from a single lotus stem in a fathomless nectar lake.

 

Text 109

 

yat-sneha-pura-bhrita-bhajana-rajitaika-

     varty-agra-varty-amala-dipa-yugam cakasti

tac cetaretaratamo 'panudat paroksham

     anandayed akhila-parshva-gatah sadalih

 

     yat—of which; sneha—oil; pura—filled; bhrita—holding; bhajana—recepticle; rajita—splendid; aika-varti—one; agra-varti—tip; amala—splendid; dipa—of lamps; yugam—pair; cakasti—is manifested; tac—that; ca—and; itaretaratamah—others; apanudat—removed; paroksham—out of sight; anandayet—delighted; akhila—all; parshva—sides; gatah—gone; sada—always; alih—gopi friends.

 

     “We are like two flames on the wick of a single oil lamp, flames that light up the darkness, flames that delight the gopi friends at Our sides.

 

Text 110

 

yady apated viraha-maruta etad atta-

     kampam bhaved yugapad eva bhajec ca murcham

vyagra sadaly atha tad-avarane yateta

     tat su-sthayec ca sukha-sadma-gatam vidhaya

 

     yadi—if; apatet—comes; viraha—of separation; maruta—winds; etat—this; atta—great; kampam—trembling; bhavet—may be; yugapat—simultaneously; eva—indeed; bhajec—attains; ca—and; murcham—unconsciousness; vyagra—alert; sadali—all; atha—then; tad-avarane—covering; yateta—endeavor; tat—that; su-sthayec—stay; ca—and; sukha—of happiness; sadma—abode; gatam—gone; vidhaya—placing.

 

     “If the wind of separation makes those two flames flicker or fall, Our friends quickly come, protect Us, and carry Us to the place of happinesses.

 

Text 111

 

sandarshitam tad idam adya rahasya-ratnam

     sva-svanta-samputa-varam sphutam udghatayya

sandeha-shantam asahari tavastu bhavye

     hridy eva dharyam anisham na bahih prakashyam

 

     sandarshitam—shown; tat—that; idam—this; adya—now; rahasya-ratnam—secret jewel; sva-svanta—own heart; samputa-varam—excellent jewel chest; sphutam—opened; udghatayya—opening; sandeha—doubt; santam asahari—destroyed; tava—of You; astu—may be; bhavye—may be; hridi—in the heart; eva—indeed; dharyam—to be held; anisham—day and night; na—not; bahih—outside; prakashyam—to be revealed.

 

     “Now I have opened the jewelry-chest of My heart and shown You the jewels hidden there. Now Your doubts are broken. Please keep this secret always in Your heart. Never reveal it to others."

 

Text 112

 

krishno jagada sakhi yad yad idam tvayoktam

     tat tat sa-yuktikam adharayam eva sarvam

cetas tu me shatham aho hatha-varty-avashyam

     tat te parikshitum ihecchati kim karomi

 

     krishnah—Krishna; jagada—said; sakhi—O friend; yad yat—whatever; idam—this; tvaya—by You; uktam—said; tat tat—that; sa—with; yuktikam—logic; adharayam—I accept; eva—indeed; sarvam—all; cetah—heart; tu—but; me—My; shatham—rascal; ahah—aha; hatha-varty-avashyam—ferocious; tat—that; te—of You; parikshitum—to test; iha—here; icchati—desires; kim—what?; karomi—I can do.

 

     Then Krishna said, “Friend, what You say is very logical and very right. I accept it completely. Still, my rascal ferocious heart wants to test Your words. What can I do to stop it?

 

Text 113

 

tvam vartase 'tra sa tu sampratam atma-tata-

     gehe kadacid avanaya gavam vane 'pi

atmaikyam ali yuvayor yad iha pratimas

     tat kim parikshanam rite samupaiti siddhim

 

     tvam—You; vartase—are; atra—here; sa—He; tu—but; sampratam—now; atma—own; tata—of the father; gehe—at the house; kadacit—sometimes; avanaya—for protection; gavam—of the cows; vane—in the forest; api—also; atma—of the self; aikyam—oneness; ali—O friend; yuvayoh—of You both; yat—which; iha—here; pratimah—We believe; tat—that; kim—whether?; parikshanam—test; rite—without; samupaiti—attains; siddhim—perfection.

 

     “At this moment You are here and He is either in His father's house or in the forest protecting the cows. My friend, I do believe that You two are one person. Still, without a test that belief will not become strong.

 

Text 114

 

yaiva smritih su-mukhi yasya yatha yada te

     saivasya ced bhavati tarhi tatha tadaiva

pratyaksham eva yadi tam kalayami sampraty

     atraiva va sakhi tadaiva dadhe pratitim

 

     ya—which; eva—indeed; smritih—memory; su-mukhi—O girl with the beautiful face; yasya—of whom; yatha—as; yada—when; te—of You; sa—that; eva—indeed; asya—of Him; cet—if; bhavati—is; tarhi—then; tatha—so; tada—then; eva—indeed; pratyaksham—directly; eva—indeed; yadi—if; tam—Him; kalayami—I see; samprati—now; atra—here; eva—indeed; va—or; sakhi—O friend; tada—then; eva—indeed; dadhe—place; pratitim—faith.

 

     “O friend, O girl with the beautiful face, if simply by meditating on Him, You can bring Him here and I can see Him with My own eyes, then I will believe You.

 

Text 115

 

dure 'thava nikata eva sate priyah syad

     ehihi sa-tvaram iti smriti-matra eva

ayati cet tava samaksham ayam tad avam

     atmyaikyam ity avagamo dhinuyat sada mam

 

     dure—far away; athava—or; nikata—near; eva—indeed; sate—being; priyah—beloved; syat—may be; ehihi—please come; sa-tvaram—quickly; iti—thus; smriti—meditation; matre—simply; eva—indeed; ayati—comes; cet—if; tava—of You; samaksham—before the eyes; ayam—He; tat—that; avam—of Us; atmya—of the self; aikyam—oneness; iti—thus; avagamah—understanding; dhinuyat—will hold; sada—always; mam—Me.

 

     “If when You meditate, “Please come at once", Your beloved, from far or near, comes here before Our eyes, then I will forever believe that You two are one person.

 

Text 116

 

vighnah kvacit tu guru-nighnatayapi daivad

     daityagamad api kutashcana vapi hetoh

anyonyam apy atanu vam smarato yadi syan

     no sangatis tad iha nastitamam vivadah

 

     vighnah—obstacle; kvacit—somewhere; tu—but; guru—of superiors; nighnataya—by an obstacle; api—also; daivat—by divine arrangement; daitya—of a demon; agamat—by the arrival; api—also; kutashcana—somewhere; va—or; api—also; hetoh—reason; anyonyam—mutual; api—also; atanu—many; vam—of You both; smaratah—by meditating; yadi—if; syan—may be; na—not; u—indeed; sangatih—meeting; tat—that; iha—here; nastitamam—not; vivadah—dispute.

 

     “Even if, in spite of that meditation, You two do not meet because of some obstacle, because of intervention by Your superiors or the demigods, or because of some demon's arrival, then I will not protest.

 

Text 117

 

yadyapy amum guru-pure sakhi sankucanti

     naivahvayasy abhisarasy ata eva duram

kincaikadapi na tad-agamam ihase tvam

     svartham tv idam tu nitaram madirakshi vidmah

 

     yadyapi—although; amum—Him; guru—of the superiors; pure—in the home; sakhi—O friend; sankucanti—reluctant; na—not; eva—indeed; ahvayasi—You call; abhisarasi—You meet; ata eva—therefore; duram—far away; kinca—furthermore; ekada—once; api—also; na—not; tad-agamam—His arrival; ihase—You try; tvam—You; svartham—own request; tv—but; idam—this; tu—but; nitaram—completely; madira—enchanting; akshi—eyes; vidmah—We know.

 

     “O My friend, O girl with the charming eyes, if, because in Your parents' home You are reluctant to openly call for Him, and You must go far away to meet Him, therefore You will not try to bring Him here, I will understand.

 

Text 118

 

krishna-priye sakhi tad apy adhuna mamanu-

     rodhad amum smara sa etu sukham tanotu

natrasti te guru-janagamanavakasho

     mat-samshayottham api khedam apakarotu

 

     krishna-priye—O beloved of Krishna; sakhi—O friend; tad api—nevertheless; adhuna—now; mama—Me; anurodhat—to please; amum—Him; smara—meditate; sa—He; etu—may come; sukham—happily; tanotu—extend; na—not; atra—here; asti—is; te—of You; guru-jana—of superiors; agamana—arruival; avakashah—opportunity; mat—of Me; samshaya—doubt; uttham—risen; api—also; khedam—unhappiness; apakarotu—may remove.

 

     “O My friend, O beloved of Krishna, just to please Me please meditate on Him now. Then He will come. In this way You will make Us happy. Your superiors will not come here. Please do this and remove the sufferings My doubt has brought."

 

Text 119

 

ity arthita sa-rabhasam vrishabhanu-kanya

     sa-nyayam aha naya ma hasaniyatam mam

brushe yathaiva karavani tathaiva no cet

     premaiva dhasyati rujam ciram atta-lajjah

 

     iti—thus; arthita—requested; sa-rabhasam—earnestly; vrishabhanu-kanya—Shri Radha; sa—with; nyayam—logic; aha—said; naya—bring; ma—don't; hasaniyatam—the object of laughter; mam—Me; brushe—You say; yatha—as; eva—indeed; karavani—I will do; tatha—so; eva—indeed; na—not; u—indeed; cet—if; prema—love; eva—indeed; dhasyati—will hold; rujam—distress; ciram—long time; atta-lajjah—very embarrassed.

 

     Requested with these words, Radha earnestly and eloquently said, “Please don't make fun of Me if I will not do as You say. If I did, My shy love would torment Me.

 

Text 120

 

vrindarakedya bhagavan mad-abhishta-deva

     shri-bhaskara tri-jagad-ikshana-saukhya-dayin

mat-sarva-kamada kripamaya padminisha

     satyanritady-akhila-sakshitaya pratita

 

     vrindaraka—by the demigods; idya—worshiped; bhagavan—O Lord; mat—by Me; abhishta—desired; deva—O Lord; shri—of glory and handsomeness; bhaskara—O sun; tri—three; jagat—worlds; ikshana—glance; saukhya—happiness; dayin—giving; mat—of Me; sarva—all; kama—desires; da—giving; kripamaya—merciful; padmini—of Lakshmi;

sa—with; satya—truth; anrita—untruth; adi—beginning; akhila—all; sakshitaya—as the witness; pratita—believed.

 

     “O Lord worshiped by the demigods, O object of My worship, O sun of glory and handsomeness, O delight of all eyes in the three worlds, O merciful master who fulfills all My desires, O master of Goddess Lakshmi, O witness of truths, lies, and all else, . . .

 

Text 121

 

gandharvika-giridharau bhavatah sadaikatm-

     anav itiyam anrita na yadi prathasti

sampraty asau giridharo 'tra tada dadano

     man-netrayoh paricayam sva-mude 'bhyudetu

 

     gandharvika-giridharau—Radha and Krishna; bhavatah—are; sada—eternally; eka—one; atmanau—person; iti—thus; iyam—this; anrita—untrue; na—not; yadi—if; pratha—statement; asti—is; samprati—now; asau—He; giridharah—Krishna; atra—here; tada—then; dadanah—giving; man-netrayoh—My eyes; paricayam—recongicition; sva-mude—own happiness; abhyudetu—may be manifested.

 

     “If the statement, `Radha and Krishna are the same person forever,' is not a lie, then, to please Me, may Krishna come now before My eyes."

 

Text 122

 

uktvedam eva vrishabhanu-sutatma-kantam

     dhyatum samarabhata milita-netra-yugma

ya yoginiva viniruddha-hrishika-vrittir

     aste sma yavad avikhandita-mauna-mudra

 

     uktva—speaking; idam—this; eva—indeed; vrishabhanu-suta—Radha; atma-kantam—Her beloved; dhyatum—to meditate; samarabhata—began; milita—closed; netra—eyes; yugma—pair; ya—who; yogini—a yogini; iva—like; viniruddha—stopped; hrishika—of senses; vrittih—the actions; aste—sat; sma—indeed; yavat—as; avikhandita—unbroken; mauna—silence; mudra—posture.

 

     After speaking these words, Radha sat down. Silent, stopping all sense perceptions, and with eyes closed, like a yogini She meditated on Her beloved.

 

Text 123

 

tavad vihaya sahasaiva harih sa yoshid-

     vesham sakhih svam akhilah paricinvatis tah

bhru-samjnayaiva vidadhan nija-paksha-pate

     cumban priyam muhur avaritam alilinga

 

     tavat—then; vihaya—abandoning; sahasa—at once; eva—indeed; harih—Krishna; sa—He; yoshit—woman's; vesham—dress; sakhih—gopi friends; svam—own; akhilah—all; paricinvatih—recognizing; tah—them; bhru—of eyebrows; samjnaya—with signals; eva—indeed; vidadhan—placing; nija-paksha-pate—onw side; cumban—kissing; priyam—beloved; muhuh—again and again; avaritam—without restraint; alilinga—embraced.

 

     Suddenly shedding His woman's disguise, and moving His eyeborws as a signal to the gopis who at once recognized Him, Krishna approached His beloved and, abandoning all inhibitions, kissed Her again and again.

 

Text 124

 

romancitakhila-tanur galad-ashru-sikta

     dhyanagatam tam avabudhya bahir vilokya

ananda-lina-hridaya khalu satyam eva

     yoginy arajata niranjana-drishtir esha

 

     romancita—hairs standing erect; akhila—entire; tanuh—body; galat—flowing; ashru—tears; sikta—sprinkled; dhyana—to meditation; agatam—come; tam—Him; avabudhya—perceiving; bahih—outside; vilokya—seeing; ananda—in bliss; lina—merged; hridaya—heart; khalu—indeed; satyam—truth; eva—indeed; yogini—yogini; arajata—splendidly manifested; niranjana—without mascara; drishtih—eyes; esha—She.

 

     In Her meditation She saw Krishna. Tears flowed from Her eyes. The hairs of Her body stood erect. Then She opened Her eyes and saw Krishna before Her. Her heart was plunged in bliss, and tears washed away Her mascara. She was splendid like a great yogini.

 

Text 125

 

samjnam kshanad alabhatatha patancalena

     vaktram pidhaya su-drig atanute sma lajjam

tam praha saiva lalita kim aho vilasinn

     aga alakshitam iha tvam ativa-citram

 

     samjnam—understanding; kshanat—in a moment; alabhata—attained; atha—then; pata—of the garment; ancalena—with the edge; vaktram—face; pidhaya—covering; su-drig—the girl with beautiful eyes; atanute—extended; sma—indeed; lajjam—shyness; tam—top Him; praha—said; sa—She; eva—indeed; lalita—Lalita; kim—how?; ahah—aha; vilasin—playful one; agah—come; alakshitam—unseen; iha—here; tvam—You; ativa-citram—very wonderful.

 

     After some moments Radha became peaceful again. Covering Her face with the edge of Her garment, beautiful-eyed Radha was embarrassed. Then Lalita said to Krishna, “Playful one, how did You come here unseen? It is a great wonder.

 

Text 126

 

antah-pure kula-vadhu-kula-matra-gamye

     shakto na yatra pavano 'pi hathat praveshtum

tatreti yas tu gata-bhih purushah sa esha

     ganyo 'ti-sahasika-shekhara eka eva

 

     antah-pure—in the inner rooms of the palace; kula-vadhu-kula—by the ladies of the house; matra—only; gamye—may be entered; shaktah—able; na—not; yatra—where; pavanah—wind; api—even; hathat—forcibly; praveshtum—to enter; tatra—there; iti—thus; yah—who; tu—but; gata—gone; bhih—fear; purushah—man; sah—He; esha—He; ganyah—to be counted; ati-sahasika—of bold men; shekhara—the crown; eka—one; eva—indeed.

 

     “Only the ladies of the house are allowed in these inner rooms. Even the breeze cannot force its way here. Any fearless man who enters here is the crown of all bold and courageous men.

 

Texts 127 and 128

 

tatrapi mad-vidha-sakhi-jana-palitayah

     sadhvi-kulaplavana-kirti-surapagayah

snatvaiva mitra-yujanaya kritasanayas

     tam dhyatum eva vinimilita-locanayah

 

angam balat sprishasi yad vrishabhanu-putrya

     devat tato dinapater api no visheshi

na tvam kim atra ganayishyasi loka-dharmo

     lajja tu keyam iti tam na hi paryacaishih

 

     tatrapi—still; mat—me; vidha—like; sakhi-jana—friends; palitayah—protected; sadhvi—of saintly chaste girls; kula—multitude; aplavana—flood; kirti—fame; surapagayah—of the celestial; Ganga; snatva—bathing; eva—indeed; mitra-yujanaya—to worship the sun-god; krita—made; asanayah—seat; tam—Him; dhyatum—to meditate; eva—indeed; vinimilita—closed; locanayah—eyes; angam—body; balat—forcibly; sprishasi—You touxh; yat—what; vrishabhanu-putryah—of Shri Radha; devat—from the demigod; tatah—then; dinapateh—from the sun-god; api—also; na—not; u—indeed; visheshi—You distinguish; na—not; tvam—You; kim—why?; atra—here; ganayishyasi—You consider; loka-dharmah—proper morality; lajja—embarrassed; tu—but; ka—who?; iyam—this; iti—thus; tam—that; na—not; hi—indeed; paryacaishih—know.

 

     “You forcibly touched the limbs of Shri Radha, who by friends like Me is always protected, whose fame and glory are a celestial Ganga that floods all chaste and saintly girls, and who after bathing sat down to worship the sun-god and then closed Her eyes to meditate on him. Have You no respect for the sun-god? Do You give no thought to the rules of religion? What are shyness and restraint? You have no idea.

 

Text 129

 

tan madhavadya tava dishtam aham stuve yad

     arya grihe na hi napi patih sa kopi

sakhyo 'bala vayam aho karavamu kim te

     bhadrena lampata-vara tvam ito 'vito 'bhuh

 

     tat—that; madhava—O Krishna; adya—today; tava—Your; dishtam—destiny; aham—I; stuve—praise; yat—because; arya—the saintly lady; grihe—in the house; na—not; hi—indeed; na—not; api—also; patih—husband; sa—he; kopi—ferocious; sakhyah—girl friends; abalah—weak; vayam—we; ahah—aha; karavama—do; kim—whether?; te—of You; bhadrena—good; lampata-vara—O best of debauchees; tvam—You; itah—from this; avitah—protected; abhuh—were.

 

     “Krishna, I now offer prayers glorifying Your good luck, for today neither Radha's ferocious husband nor Her saintly mother-in-law are present in this house. What can we, Radha's weak friends, do to stop You? O best of the debauchees, today You were saved by Your good luck."

 

Text 130

 

krishno 'bravit kam api naiva dadhami mantum

     go-shala-catvaram anushrita-khelano 'ham

daivat samasmaram imam atha sadya eva

     daivena kenacid ivagamito 'py abhuvam

 

     krishnah—Krishna; abravit—said; kam api—something; na—not; eva—indeed; dadhami—I place; mantum—offense; go-shala—of the cow barn; catvaram—courtyard; anushrita—followed; khelanah—pastimes; aham—I; daivat—by destiny; samasmaram—remembered; imam—Her; atha—then; sadyah—at once; eva—indeed; daivena—by a demigod; kenacit—something; iva—like; agamitah—come; api—even; abhuvam—I was.

 

     Krishna said, “I did nothing wrong. I was playing in the courtyard of the cow barn. I remembered Radha, and then I was somehow suddenly brought here as if by some demigod."

 

Text 131

 

radhabhyadhatta lalite kva nu vartate 'sau

     devi pratitim upayati vilokya no va

devi tu divyati drishaiva gatadhir etad

     dhamantar atra mudam atanute tato nah

 

     radha—Radha; abhyadhatta—said; lalite—O Lalita; kva—where?; nu—indeed; vartate—is; asau—the; devi—demigoddess; pratitim—belief; upayati—attains; vilokya—seeing; na—not; u—indeed; va—or; devi—goddess; tu—but; divyati—shines; drisha—with eyes; eva—indeed; gata—gine; adhih—doubt; etat—this; dhama—abode; antah—within; atra—here; mudam—happiness; atanute—gives; tatah—then; nah—of us.

 

     Radha said, “Lalita, where is that goddess? Did She see and believe, or did She not?"

     Lalita said, “The goddess saw with Her own eyes. Her doubt is gone. She delighted all of us in the house."

 

Text 132

 

deviti kam bhanasi tam paricayayatrety

     uktva sakhim harir athabruvad abruvanam

am jnatam adya lalite khalu dhurtata vo

     vyakteyataiva samayena babhuva dishtya

 

     devi—goddess; iti—thus; kam—whom?; bhanasi—You say; tam—Her; paricayaya—please show; atra—here; iti—thus; uktva—saying; sakhim—to the gopi friend; harih—Krishna; atha—then; abruvat—said; abruvanam—not saying; am—Yes; jnatam—known; adya—now; lalite—O Lalita; khalu—indeed; dhurtata—rascaldom; vah—of you; vyakta—manifested; iyata—come; eva—indeed; samayena—by the opportunity; babhuva—was; dishtya—by good fortune.

 

     Krishna said, “You said the word `goddess'. Of whom do you speak? Please show this goddess to M3e." When Lalita gave no reply, Krishna said, “Yes. I know. O Lalita, the rascaldom of you girls is now obvious.

 

Text 133

 

kapy atra siddha-vanita kim u khecari va

     devi sameti tata eva grihita-vidya

mam aty-avashyam iyam atma-vashe vidhaya

     dasiyati prati-dinam prasabham prakrishya

 

     kapi—someone; atra—here; siddha-vanita—yogini with mystic powers; kim—whether?; u—indeed; khecari—flying in the sky; va—or; devi—goddess; sameti—came; tata—then; eva—indeed; grihita—accepted; vidya—knowledge; mam—Me; aty-avashyam—uncontrollable; iyam—this; atma—own; vashe—in the control; vidhaya—placing; dasiyati—making into a servant; prati-dinam—every day; prasabham—greatly; prakrishya—attracting.

 

     “Did some yogini with mystic powers or some demigoddess flying in outer space come here? Learning mystic powers from Her, will you force uncontrollable Me to come to You, place Me in Your power, and make Me Your slave forever?

 

Text 134

 

saivadya mahyam api kancana mantram ekam

     radhe dadhatu bhava bhavini me sahaya

shishyam tvam eva kuru mam athava prapannam

     utkanthitam rahasi kutracanapi nitva

 

     sa—She; eva—indeed; adya—today; mahyam—to Me; api—also; kancana—some; mantram—mantra; ekam—one; radhe—O Radha; dadhatu—may give; bhava—please be; bhavini—O beautiful girl; me—to Me; sahaya—helpful; shishyam—disciple; tvam—You; eva—indeed; kuru—do; mam—to Me; athava—or; prapannam—surrendered; utkanthitam—eager; rahasi—in a secluded place; kutracana—somewhere; api—also; nitva—taking.

 

     “Perhaps She will give Me a mantra also. O beautiful Radha, please help Me. Take Me to a secluded place, make Me Your eager surrendered disciple, and give Me the mantra."

 

Text 135

 

vamshy eva rajatitamam ati-siddha-vidya

     sankam tavanayati sadhu-satih pura-strih

tam capi corayasi yarhi tada gatir me

     ka syad ato na hi tayapi tad-artha-siddhih

 

     vamshi—flute; eva—indeed; rajatitamam—splendidly manifested; ati-siddha-vidya—great mystic knowledge; sa—that; ankam—to the lap; tava—of You; anayati—brings; sadhu-satih—saintly; pura-strih—girls of the town; tam—that; ca—and; api—also; corayasi—You rob; yarhi—when; tada—then; gatih—gial; me—of Me; ka—what?; syat—is; atah—therefore; na—not; hi—indeed; taya—by that; api—also; tad-artha-siddhih—the fulfillment of the desire.

 

     Radha said, “Your flute is glorious with many mystic powers. It places many saintly girls in Your lap."

     Krishna said, “What happens to Me when You steal My flute? Then the flute will not fulfill My desires."

 

Text 136

 

devi hriya tava grihantar ihasti lina

     tvam eva mantram upadekshyati sa katham va

utkanthase tad api cet pravisha svayam bhoh

     sa ced dayeta bhavita eva karya-siddhih

 

     devi—goddess; hriya—shy; tava—of You; grihantah—in the house; iha—here; asti—is; lina—hidden; tvam—to You; eva—indeed; mantram—the mantra; upadekshyati—will teach; sa—She; katham—whether; va—or; utkanthase—You yearn; tad api—still; cet—if; pravisha—enter; svayam—personally; bhoh—Oh; sa—She; cet—if; dayeta—is kind; bhavita—will be; eva—indeed; karya—of action; siddhih—the fulfillment.

 

     Then Lalita said to Krishna, “The shy goddess is hiding in the inner rooms of the house. Hiding, how will She teach You the mantra? If You yearn to learn that mantra, enter the inner rooms. If She is merciful, She will fulfill Your desire."

 

Text 137

 

ity ucyate vishati veshma jagada radha

     kim tattvam atra sakhi mam vada samshayanam

radhe na sankuca cala pravishami tasyah

     sakhyas tavatra harina kalayami sangam

 

     iti—thus; ucyate—addressed; vishati—enters; veshma—house; jagada—said; radha—Radha; kim—what?; tattvam—truth; atra—here; sakhi—O friend; mam—to Me; vada—please tell; samshayanam—of doubts; radhe—O Radha; na—don't; sankuca—turn back; cala—go; pravishami—I will enter; tasyah—of Her; sakhyah—of the friend; tava—of You; atra—here; harina—with Krishna; kalayami—I will see; sangam—the meeting.

 

     Hearing these words, Krishna entered the inner rooms. Then Radha said, “What's going on? My friend, please tell Me."

     Lalita said, “Don't turn back. Enter. I will also enter. I will watch as Krishna meets Your friend."

 

Text 138

 

alishu manda-hasitamrita-varshinishu

     krishnokti-patavam atho dabhinat tad uptam

hrid-vapram anvadhita-tarka-tarus tato 'sya

     riddhah phalam bahu-rasam nikhilavabodham

 

     alishu—among the friends; manda—gentle; hasita—smiles and laughter; amrita—of nectar; varshinishu—among the showers; krishna—of Krishna; ukti—statement; patavam—expertness; atha—then; udabhinat—sprouted; tat—that; uptam—sown; hrit—of the heart; vapram—in the field; anvadhita—held; tarka—logic; taruh—tree; tatah—then; asyah—of Her; riddhah—grown; phalam—froud; bahu-rasam—very sweet; nikhila—all; avabodham—knowledge.

 

     With eloquent words Krishna sowed the seed in Radha's heart. With nectar showers of gentle smiles and laughter the gopis watered that seed. That seed quickly grew into a tree of logic that bore a very sweet fruit of understanding the truth of all that had just happened.

 

Text 139

 

antardadhe bahir agad athavatra devi

     tan-marganaya tad itas tvaraya prayamah

vidyam tvam eva sakhi tam upadishya krishnam

     anandayeti sahasa niragus tad-alyah

 

     antardadhe—disappeared; bahih—outside; agat—went; athava—or; atra—here; devi—the goddess; tan-marganaya—to search for Her; tat—then; itah—from here; tvaraya—quickly; prayamah—we will go; vidyam—knowledge; tvam—You; eva—indeed; sakhi—O friend; tam—to Him; upadishya—teach; krishnam—Krishna; anandaya—please delight; iti—thus; sahasa—quickly; niraguh—went; tad-alyah—Her friends.

 

     Then Lalita said, “The goddess must have disappeared or else gone away. We will go at once and look for Her. Please teach Krishna the mantra and make Him happy." Then all the gopis quickly left.

 

Text 140

 

tat-prema-samputa-gatair bahu-keli-ratnais

     tau manditav ajayatam rati-kanta-kotih

santo 'pi yat-shravana-kirtana-cintanadyais

     tau praptum unnata-mudah satatam jayanti

 

     tat—of Them; prema—of love; samputa—in the jewelry chest; gataih—placed; bahu—many; keli—pastime; ratnaih—with jewels; tau—They; manditau—decorated; ajayatam—conquered; rati-kanta—of Kamadevas; kotih—many millions; santah—being so; api—also; yat—of which; shravana—by hearing; kirtana—chanting; cintana—remembering; adyaih—beginning with; tau—Them; praptum—to attain; unnata—eager; mudah—joy; satatam—always; jayanti—conquer.

 

     Decorating each other with many pastime-jewels from that jewelry-chest of love, Radha and Krishna defeated many millions of Kamadevas. By hearing, chanting, and remembering these pastimes, and by serving them in many ways, the eager and joyful saintly devotees always defeat Kamadeva's influence.

 

Text 141

 

shat-shunya-ritv-avanibhir ganite tapasye

     shri-rupa-van-madhurimamrita-pana-pushtah

radha-girindradharayoh sa-rasas tatante

     tat-prema-samputam avindata ko 'pi kavyam

 

     shat-shunya-ritv-avanibhih—1606; ganite—counted; tapasye—in the month of Phalguna; shri-rupa—of Shri Rupa Gosvami; vak—words; madhurima—sweet; amrita—nectar; pana—drink; pushtah—nourished; radha-girindradharayoh—of Shri Shri Radha-Krishna; sarasah—of the lake; tatante—on the shore; tat-prema-samputam—this jewelry-chest of love; avindata—found; ko 'pi—someone; kavyam—poem.

 

     In the Shaka year 1606 (1684 in the Western calendar), in the month of Phalguna (February-March), a person nourished by drinking Shrila Rupa Gosvami's sweet nectar words found this poem Shri Prema-samputa on the shores of Shyama-kunda and Radha-kunda.