Shri Camatkara Chandrika - Vishvanath Chakravarti Thakur

r r guru-gaurgau jayata
A Moonbeam of Complete Astonishment

r l a V i Va n t h a C a k r aVa rt h k u r a s C a m at k r a - C a n d ri k
OTHER BOOKS BY R RMAD BHAKTIVEDNTA NRYAA MAHRJA Arcana-dpik Bhakti-rasmta-sindhu-bindu Bhajana-rahasya Bhakti-rasyana Bhakti-tattva-viveka Brahma-sahit Controlled By Love Dmodara-ll-mdhur Essence of the Bhagavad-gt Five Essential Essays Going Beyond Vaikuha Happiness in a Fools Paradise Jaiva-dharma Mana-ik Pinnacle of Devotion Prabandhval Secret Truths of the Bhgavatam Secrets of the Undiscovered Self iva-tattva r Gauya Gti-guccha r Gt-govinda r Harinma Mah-mantra r Navadvpa-dhma Parikram r ikaka r Upademta rla Bhakti Prajna Keava Gosvm His Life and Teachings rmad Bhagavad-gt The Butter Thief The Essence of All Advice The Nectar of Govinda-ll The Origin of Ratha-ytr The Way of Love Vraja-maala Parikram Veu-gta Rays of the Harmonist (periodical)
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ISBN 81-86737-33-2 Gaudiya Vedanta Publications 2006

Artwork on the front cover and front flap ymar ds. Used with permission. Photograph of rla Bhaktivednta Nryaa Mahrja by the courtesy of Kior-mohana dsa and Sudev ds. Photograph of rla Bhaktivednta Svm Mahrja by the courtesy of Atula-ka dsa.
First printing: October 2006
A Moonbeam of Complete Astonishment

r l a V i Va n t h a C a k r aVa rt h k u r a s C a m at k r a - C a n d ri k
translated from the Hindi edition of rmad Bhaktivednta Nryaa Mahrja
Dedicated to my Holy Master
r gauya-vednta-crya-kesar nitya-ll-pravia o viupda aottara-ata r rmad
Bhakti Prajna Keava Gosvm Mahrja

the best amongst the tenth generation of descendants in the bhgavata-parampar from r Ka Caitanya Mahprabhu, and the founder of the r Gauya Vednta Samiti and its branches throughout the world.
Contents
Introduction / i Acknowledgements / xvi Magalcaraam / xxi The First Mischievous Playful Pastime The Meeting in the Box / 1 The Second Mischievous Playful Pastime The Meeting of r Ka Disguised as Abhimanyu / 13 The Third Mischievous Playful Pastime The Meeting of r Ka Disguised as a Female Doctor / 25 The Fourth Mischievous Playful Pastime The Meeting of r Ka Disguised as a Female Singer / 53
Introduction
(to the Hindi edition)
feel supremely happy today that the faithful reader is being presented with this Hindi edition of r Camatkra-candrik, composed by rla Vivantha Cakravart hkura. He is the highly exalted preceptor (mah-mahopdhyya) and crown-jewel of the r Gauya Vaiava cryas. Among all artists who depict r Rdh-Govindas pastimes, he is the most expert. This incomparable narrative poem have been painted with the soft brush of his supremely sweet and natural prema-bhakti and the colour of the all enchanting nectar of rasa. This literary composition consists of four astonishing and delightfully charming stories of the mischievous meetings of the Divine Couple, r Rdh-Ka. It is presented for rasika and bhvuka readers, as well as sdhakas who desire to taste vraja-rasa. rla Vivantha Cakravart hkura has cleverly crafted this poem with simple yet profound language, in such a way that the charming transcendental sentiments of these four pastimes will astound and infatuate the hearts of all devotees who are expert in tasting transcendental sentiments. These pastimes are filled with the transcendental mellow of laughter (hsya-rasa), which will submerge all readers in an ocean of blissful delight. The scriptures on rhetoric say, rase sra camatkra the essence of rasa is astonishment. This book is the very essence of rasa, and thus it derives its name, Camatkra-candrik a moonbeam of complete astonishment. Ramyavastu samloke lolat syt kauthalam eagerness (kauthala) means that a sense of desire, or longing, is born when one simply sees a charming, heart-stealing object. The essence of this saying will automatically be realised in the heart of the readers. The variegated playful pastimes in this book are all the more astonishing because those who constantly oppose r Rdh having any association with r Ka, actually assist in Their meeting each other.
R C A M AT K R A- C ANDRI K
The first mischievous playful pastime is the meeting in the box. In the second pastime, r Ka disguises Himself as Abhimanyu to meet with r Rdh. In the third pastime, He disguises Himself as a female doctor and goes to treat r Rdh. Finally, in the fourth pastime, r Ka disguises Himself as a beautiful female singer in order to meet with r Rdh. These pastimes are alluded to in abundance in the poetry and songs of self-realised personalities. It is said that these four pastimes have been written for the four parts (ymas) of the night, to facilitate a persons staying awake during the night of Ekda. Moreover, Vaiavas of former times would taste and deliberate upon the pastimes described in this book. They would share a variety of transcendental moods and experience astonishment. In this way they would become supremely blissful.
The Life History of rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura appeared in a family of brhmaas from the Rhya community of the Nadiy district, West Bengal. He was celebrated by the name Hari-vallabha, and had two older brothers, Rmabhadra and Raghuntha. During his childhood he completed his study of grammar in the village of Devagrma, and then studied devotional scriptures at the home of his spiritual master in aidbda village in the Muridbd district. During his time in aidbda he wrote Bhakti-rasmta-sindu-bindu, Ujjvalanlamai-kiraa and Bhgavatmta-ka. Soon after this he renounced household life and went to Vndvana, and there he wrote many other books and commentaries. After the disappearance of r Caitanya Mahprabhu and His followers, the Six Gosvms of Vraja, the current of unalloyed devotion (uddha-bhakti) continued to flow through the influence of three great personalities: rnivsa crya, r Narottama hkura and r ymnanda Prabhu. rla Vivantha Cakravart hkura is fourth in the line of the disciplic succession from rla Narottama hkura. rla Narottama hkura had a disciple named rla Gag-nryaa
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Cakravart Mahaya who lived in Blcara Gambhil in the Muridbd district. Gag-nryaa had a daughter named Viupriy, but he had no sons. Therefore he adopted a devotee called Ka-caraa as his son. This Ka-caraa was the youngest son of another disciple of rla Narottama hkura named Rmaka Bhacrya, who came from the brhmaa community of Vrendra. r Ka-caraas disciple was Rdh-ramaa Cakravart, who was the spiritual master of rla Vivantha Cakravart hkura. rla Vivantha Cakravart hkura has written the following verse in Srrtha-darin, his commentary on rmad-Bhgavatam, at the beginning of the five chapters describing r Kas rsa dance (rsa-pacdhyya): r-rma-ka-gag-caran natv gurn uru-premna rla-narottama-ntha-r-gaurga-prabhu naumi In this verse the name r Rma refers to rla Vivantha Cakravart hkuras spiritual master, r Rdh-ramaa; Ka refers to his grand spiritual master (parama-gurudeva), r Kacaraa; Gag-caraa refers to his great grand spiritual master (partpara-gurudeva), r Gag-caraa; Narottama refers to his great-great grand spiritual master (parama-partpara-gurudeva), rla Narottama hkura; and the word ntha refers to rla Narottama hkuras spiritual master, r Lokantha Gosvm. In this way he is offering obeisances to his disciplic succession (guruparampar) up to rman Mahprabhu. Once, an estranged disciple of Hemalat hkur named Rpa Kavirja concocted his own doctrine, which opposed Gauya Vaiava conclusions. He taught that only those in the renounced order could act as crya; householders could never do so. Rpa Kavirja disregarded the devotional path of regulation (vidhimrga), and propagated a doctrine of spontaneous attraction (rgamrga) in a way that was undisciplined and disorderly. His new doctrine stated that one could abandon the practices of hearing (ravaa) and chanting (krtana), and practise rganuga-bhakti by remembrance (smaraa) alone. Hemalat hkur, the daughter
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of rnivsa crya, was extremely learned and a great Vaiav, and she ensured that Rpa Kavirja was expelled from the Gauya Vaiava community. Since then the Gauya Vaiavas have known him as an atib [a person from one of the eleven unauthorized, sahajiy communities that concoct their own method of devotional service]. Fortunately, rla Vivantha Cakravart hkura was present at that time, and he refuted Rpa Kavirjas false conclusions in his Srrtha-darin commentary on rmad-Bhgavatams Third Canto. The householder disciples in the disciplic succession of r Nitynanda Prabhus son, Vrabhadra, and those who are the descendants of the rejected sons of r Advaita crya award and accept the title of Gosvm. Such action is completely improper according to the line of cryas. Rpa Kavirjas conclusion was false. rla Vivantha Cakravart hkura proved that a qualified householder descendant of an crya may act as an crya. He also proved that it is unlawful and contrary to the statements of the scriptures for unfit descendants of crya families to adopt the title Gosvm out of greed for disciples and wealth. Although he acted as crya, he personally never used the title Gosvm with his name. He did this just to instruct the foolish and unfit descendants of crya families of modern times. In his old age, rla Vivantha Cakravart hkura spent most of his time in a semi-conscious or internal state, deeply absorbed in bhajana. During that time, a debate broke out in Jaipur between the Gauya Vaiavas and Vaiavas who supported the doctrine of svakyvda, or wedded love in the Lords pastimes. The Vaiavas of the antagonistic camp had led King Jaya Singh II of Jaipur to believe that the worship of rmat Rdhik along with r Govindadeva is not supported by the scriptures. Their contention was that rmat Rdhiks name is not mentioned anywhere in rmad-Bhgavatam or the Viu Pura, and that She was never married to r Ka according to Vedic ritual. Another objection was that Gauya Vaiavas did not belong to a recognised line of disciplic succession (sampradya).
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Since time immemorial there have been four Vaiava sampradyas: the r sampradya, the Brahma sampradya, the Rudra sampradya and the Sanaka (Kumra) sampradya. In the age of Kali, the principal cryas of these four sampradyas are respectively r Rmnuja, r Madhva, r Viusvm and r Nimbditya. The Gauya Vaiavas were thought to be outside these four sampradyas and were not accepted as having a pure lineage. In particular, the Gauya Vaiavas were not accepted as a bona fide line of Vaiava disciplic succession because they did not have their own commentary on the Brahma-stra [also known as the Vednta-stra]. Mahrja Jaya Singh knew that the prominent Gauya Vaiava cryas of Vndvana were followers of rla Rpa Gosvm, so he summoned them to Jaipur to take up the challenge with the Vaiavas from the line of r Rmnuja. rla Cakravart hkura was quite aged and he was fully absorbed in the transcendental bliss of bhajana. He therefore sent his student rla Baladeva Vidybhaa to address the assembly in Jaipur. r Baladeva Vidybhaa was the greatest among the exalted teachers of Vednta and therefore known as the Gauya Vaiava vedntcrya mah-mahopdhyya. He was also the crown of the assembly of learned scholars (paitakula-mukua). He was accompanied by rla Cakravart hkuras disciple r Kadeva. The caste gosvms had completely forgotten their connection with the Madhva sampradya. Furthermore they were disrespectful of the viewpoint of the Gauya Vaiavas Vednta and created a great disturbance for the true Gauya Vaiavas. rla Baladeva Vidybhaa used irrefutable logic and powerful scriptural evidence to prove that the Gauya sampradya is a pure Vaiava sampradya coming in the line of Madhva. This sampradya is called the r Brahma-Madhva-Gauya-Vaiava sampradya. rla Jva Gosvm, rla Kavi Karapra and other previous cryas accepted this fact. The Gauya Vaiavas accept rmad-Bhgavatam as the genuine commentary on the Vednta-stra. For this reason no separate commentary for Vednta-stra had been written in the Gauya Vaiava sampradya.
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The name of rmat Rdhik, the personification of the pleasuregiving potency (hldin-akti) and the eternal beloved of r Ka, is mentioned in various Puras. Throughout rmad-Bhgavatam, specifically in the Tenth Canto in connection with the description of the Lords Vndvana pastimes, rmat Rdhik is referred to in a way that is highly concealed and indirect. Only rasika and bhvuka devotees, who are conversant with the conclusions of the scriptures, can understand this confidential mystery. In the learned assembly in Jaipur, rla Baladeva Vidybhaa refuted all the arguments and doubts of the opposing party, who were silenced by his presentation. He solidly established the position of the Gauya Vaiavas as following in the line of disciplic succession descending from Madhva. Nonetheless, the contesting party did not accept the Gauya Vaiava sampradya as being a pure line of Vaiava disciplic succession because the latter did not have a commentary on Vednta-stra. rla Baladeva Vidybhaa then and there composed the famous Gauya commentary on the Vednta-stra named r Govinda-bhya. Once again the worship of r Rdh-Govinda began in the temple of r Govindadeva, and the validity of the r Brahma-Madhva-Gauya sampradya was accepted. It was only on the authority of rla Vivantha Cakravart hkura that r Baladeva Vidybhaa was able to write the r Govindabhya and prove the connection of the Gauya Vaiavas with the Madhva sampradya. There should be no doubt in this regard. This accomplishment of rla Vivantha Cakravart hkura, performed on behalf of the sampradya, will be recorded in golden letters in the history of Gauya Vaiavism. In his Mantrrtha-dpik, rla Vivantha Cakravart hkura describes a special event. Once, while reading r Caitanyacaritmta, he came upon a verse (Madhya-ll 21.125) describing the meaning of the kma-gyatr-mantra.
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kma-gyatr-mantra-rpa, haya kera svarpa, srdha-cabbia akara tra haya se akara candra haya, ke kari udaya, trijagat kail kmamaya
The kma-gyatr is identical with r Ka. In this king of mantras there are twenty-four-and-a-half syllables, and each syllable is a full moon. This aggregate of moons has caused the moon of r Ka to rise and fill the three worlds with prema.
This verse proves that the kma-gyatr is composed by twentyfour-and-a-half syllables. Despite much deliberation, however, rla Vivantha Cakravart hkura could not ascertain which syllable in the kma-gyatr was considered a half-syllable. He carefully scrutinised grammar books, the Puras, the Tantra, the scriptures dealing with drama (nya) and rhetoric (alakra), and other scriptures, but found no mention of any half-syllable. He found that all these scriptures only mention the vowels and consonants that make up the fifty letters of the alphabet; nowhere did he find any evidence for a half-syllable. In r Harinmmta-vykaraa, the grammar system composed by r Jva Gosvm, he found mention of only fifty letters in the section dealing with the names of the various groups of vowels and consonants (sajpda). He also studied the arrangement of letters (mtk) in the Mtknysa and other books, but still found no mention anywhere of a half-syllable. Furthermore, in the Rdhiksahasra-nma-stotra found in the Bhan-nradya Pura, one of the names of Vndvanevar rmat Rdhik is given as Pacadvara-rpi, one whose form is composed of fifty syllables. Seeing this, rla Vivantha Cakravart hkuras doubt only increased. He began to consider whether rla Kadsa Kavirja Gosvm might have made a mistake while writing. This was not possible, because rla Kavirja is omniscient and thus completely devoid of the material defects of mistakes, illusion and so forth. If the
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fragmented letter t (the final letter of the kma-gyatr) is taken as a half-syllable, then rla Kadsa Kavirja Gosvm would be guilty of the fault of disorder, for he has given the following description in r Caitanya-caritmta (Madhya-ll 21.1268): sakhi he! ka-mukhadvija-rja-rja ka-vapu-sihsane, vasi rjya-sane, kare sage candrera samja dui gaa sucikkaa, jini mai-sudarpaa, sei dui pra-candra jni lale aam-indu, thte candana-bindu, sei eka pra-candra mni kara-nakha-cndera ha, va-upara kare na, tra gta muralra tna pada-nakha-candra-gaa, tale kare nartana, npurera dhvani yra gna In these lines, rla Kadsa Kavirja Gosvm has described r Kas face as being the first full moon. His two cheeks are the next two full moons and the dot of sandalwood on the upper portion of His forehead is the fourth full moon. The region of His forehead below that dot of sandalwood is the moon of the eighth day (aam), in other words, a half-moon. According to this description, the fifth syllable is a half-syllable. If the fragmented t, which is the final letter of the mantra, is taken as a half-syllable, then the fifth syllable could not be a half-syllable. rla Vivantha Cakravart hkura was in a great dilemma because of not being able to decipher the half-syllable. He concluded that if the syllables of the mantra would not reveal themselves, then it would also not be possible for the worshipable deity of the mantra to reveal himself. He therefore decided that, since he could not obtain the audience of the worshipable deity of the mantra, it would be better to die. Thinking thus, he went to the bank of Rdh-kua at night with the intention of giving up his body.
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After the second period (prahara) of the night had passed, he began to doze off when suddenly the daughter of Vabhnu Mahrja, rmat Rdhik, appeared to him. She very affectionately said, O Vivantha, O Hari-vallabha, do not lament! Whatever rla Kadsa Kavirja has written is the absolute truth. By My grace, he knows all the inner sentiments of My heart. Do not maintain any doubt about his statements. The kma-gyatr is a mantra to worship Me and My dearly beloved. We are revealed to the devotees by the syllables of this mantra. No one can know us without My kindness. The half-syllable is described in the book Vargama-bhsvat. It was after consulting this book that r Kadsa Kavirja determined the actual identity of the kma-gyatr. You should examine this book and then broadcast its meaning for the benefit of faithful persons. After hearing this instruction from Vabhnu-nandin rmat Rdhik Herself, rla Vivantha Cakravart hkura arose. Calling out, O Rdh, O Rdh! he began to cry in great lamentation. When he regained his composure, he set himself to carrying out Her order. According to rmat Rdhiks indication, the letter ya that precedes the letter vi in the mantra is considered a half-syllable. Apart from this, all other syllables are full syllables, or full moons. By rmat Rdhiks mercy, rla Vivantha Cakravart hkura became acquainted with the meaning of the mantra. He obtained the direct audience of his worshipable deity, and in his internal perfected spiritual body (siddha-deha), he was able to participate in the Lords eternal pastimes as His associate. After this, he established the deity of r Gokulnanda on the bank of Rdh-kua. While residing there, he experienced the sweetness of the eternal pastimes of r Vndvana. It was at this time that he wrote his Sukhavarttin commentary on rla Kavi Karapras nanda-vndvana-camp. He stated there: rdh-parastra-kura-vartina prptavya-vndvana-cakravartina nanda-camp-vivti-pravartina snto-gatir me sumah-nivartina
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R C A M AT K R A- C ANDRI K I, Cakravart, completely leaving aside everything else, desire to attain r Vndvana. Residing in a simple hut on the bank of r Rdh-kua, which is the topmost place of pastimes for r Rdh, I am now writing this commentary on nandavndvana-camp.
In his old age, rla Vivantha Cakravart hkura spent most of his time in a fully internal state or in a semi-conscious state, deeply absorbed in bhajana. His principal disciple r Baladeva Vidybhaa, took over the responsibility of teaching the scriptures in his place.
Re-establishing the doctrine of parakyvda

Because of a slight decline in the influence of the Six Gosvms in rdhma Vndvana, a controversy arose regarding the doctrines of wedded love (svakyvda) and paramour love (parakyvda) in the Lords pastimes. To dispel the misconceptions regarding svakyvda, rla Vivantha Cakravart hkura wrote two books, Rga-vartmacandrik and Gop-premmta, which are both filled with all the conclusions of the scriptures. Thereafter, in his nanda-candrik commentary on the laghutvam atra verse of Ujjvala-nlamai (1.21), he soundly refuted the theory of svakyvda with scriptural evidence and irrefutable arguments, and established the conception of paraky. Further, in his Srrtha-darin commentary on rmadBhgavatam, he gave strong support to paraky-bhva. At the time of rla Vivantha Cakravart hkura there were some scholars who opposed his conclusions regarding worship in the mood of paraky, but he defeated them with his deep scholarship and irrefutable logic. On account of this, these envious scholars resolved to kill him. rla Vivantha Cakravart hkura used to circumambulate r Vndvana every day in the very early morning, and they made a plan to kill him at that time in some dense, dark grove. When he was approaching the spot where his adversaries desired to kill him, he suddenly disappeared. In his
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place, they saw a beautiful young girl of Vraja picking flowers with some of her friends. The scholars asked the girl, Dear child, just a moment ago a great devotee was coming this way. Did you see where he went? The girl replied that she had seen him, but that she did not know where he had gone. Her astonishing beauty, sidelong glancing, gentle smiling and graceful manner captivated and melted the hearts of the scholars, and all the impurities in their minds were vanquished. They asked her who she was, and she said, I am a maidservant of rmat Rdhik. She is presently at Her in-laws house at Yvaa. She sent me here to pick flowers. So saying the girl disappeared, and in her place the scholars saw rla Vivantha Cakravart hkura once again. They then fell at his feet and prayed for forgiveness, and he forgave them all. There are many such astonishing events in the life of r Cakravart hkura. In this way he refuted the theory of svakyvda and established the truth of pure paraky, an achievement which is very important for the Gauya Vaiavas. rla Vivantha Cakravart hkura not only protected the integrity of the r Gauya Vaiava dharma, but he also re-established its influence in r Vndvana. Anyone who evaluates this accomplishment of his will be struck with wonder by his uncommon genius. The Gauya Vaiava cryas have composed the following verse in praise of his extraordinary work: vivasya ntha-rupo sau bhakti-vartma-pradarant bhakta-cakre vartitatvt cakravarty khyaybhavat Because he indicates the path of bhakti, he is known by the name Vivantha, the lord of the universe, and because he always remains in the assembly (cakra) of pure devotees, he is known by the name Cakravart (the person round whom the circle or assembly turns). Therefore, his name is Vivantha Cakravart.
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In 1754, on the fifth day of the light phase of the moon of the month of Mgha ( JanuaryFebruary), when rla Vivantha Cakravart hkura was about a hundred years old, he left this material world in Vndvana while deeply absorbed in internal consciousness. Today his samdhi can be found next to the temple of r Rdh-Gokulnanda in rdhma Vndvana. Following in the footsteps of rla Rpa Gosvm, rla Vivantha Cakravart hkura composed abundant transcendental literatures on bhakti and thus established in this world rman Mahprabhus innermost hearts desire. He also refuted various faulty conclusions opposed to the genuine following of r Rpa Gosvm (rpnuga). He is thus revered in the Gauya Vaiava society as an illustrious crya and as an authoritative mahjana (self-realised soul). He is renowned as a great transcendental philosopher and poet, and a rasika devotee. A Vaiava poet named Ka dsa has written the following lines at the conclusion of his translation of rla Cakravart hkuras Mdhurya-kdambin: mdhurya-kdambin-grantha jagata kaila dhanya cakravart-mukhe vakt pani r-ka-caitanya keha kahena-cakravart r-rpera avatra kahina ye tattva sarala karite pracra ohe gua-nidhi r-vivantha cakravart ki jniva tomra gua mui mha-mati
rla Vivantha Cakravart hkura has benedicted the whole world by writing Mdhurya-kdambin. In reality, r Ka Caitanya Mahprabhu is the speaker of this book through the mouth of rla Cakravart hkura. Some say that rla Cakravart hkura is an incarnation of rla Rpa Gosvm. He is expert in the art of describing extremely complex truths in a way that is easy to understand. O ocean of mercy, rla Vivantha Cakravart hkura! I am a very foolish person. Kindly reveal the mystery of your transcendental qualities in my heart. This is my prayer at your lotus feet.
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Very few Gauya Vaiava cryas wrote as many books as rla Cakravart hkura. Even today, the following proverb regarding three of his books is quoted in the general Vaiava community: kiraa-bindu-ka, ei tina niya vaisnava-pan the Vaiavas take these three books Ujjvala-nlamai-kiraa, Bhakti-rasmtasindhu-bindu and Bhgavatmta-ka as their wealth. Below is a list of his books, commentaries and prayers, which are a storehouse of incomparable wealth of Gauya Vaiava devotional literature: (1) Vraja-rti-cintmai (2) r Camatkra-candrik (3) r Prema-samputa (Khaa-kvyam) (4) Gtval (5) Subodhin (commentary on Alakra-kaustubha) (6) nanda-candrik (commentary on Ujjvala-nlamai) (7) Commmentary on r Gopla-tpan (8) Stavmta-lahar, which includes: (a) r Guru-tattvakam (b) Mantra-dt-guroraakam (c) Parma-guroraakam (d) Partpara-guroraakam (e) Parama-partpara-guroraakam (f) r Lokanthakam (g) r acnandanakam (h) r Svarpa-caritmtam (i) r Svapna-vilsmtam (j) r Gopladevakam (k) r Madana-mohanakam (l) r Govindakam (m) r Gopinthakam (n) r Gokulnandakam (o) Svaya-bhagavattakam (p) r Rdh-kuakam (q) Jaganmohanakam (r) Anurgavall
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(s) r Vnddevyakam (t) r Rdhik-dhynmtam (u) r Rpa-cintmai (v) r Nandvarakam (x) r Vndvanakam (y) r Govardhanakam (z) r Sankalpa-kalpa-druma (aa) r Nikuja-keli-virudval (Virutkvya) (bb) Surata-kathmtam (ryaatakam) (cc) r yma-kuakam (9) r Ka-bhvanmtam Mahkvyam (10) r Bhgavatmta-ka (11) r Ujjvala-nlamai-kiraa (12) r Bhakti-rasmta-sindhu-bindu (13) Raga-vartma-candrik (14) Aivarya-kdambin (unavailable) (15) r Mdhurya-kdambin (16) commentary on r Bhakti-rasmta-sindhu (17) commentary on r nanda-vndvana-camp (18) commentary on Dna-keli-kaumud (19) commentary on r Lalita-mdhava-naka (20) commentary on r Caitanya-caritmta (incomplete) (21) commentary on Brahma-sahit (22) Srrtha-vari commentary on rmad Bhagavad-gt (23) Srrtha-darin commentary on rmad-Bhgavatam My most revered r Gurudeva, crya-kear aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, is the guardian of the r Gauya sampradya and the founder crya of the r Gauya Vednta Samiti and of the Gauya mahas established under its auspices. Aside from publishing his own books, he republished the books of rla Bhaktivinoda hkura and other previous cryas in the Bengali language. Today, by his heartfelt desire, enthusiastic blessings and causeless mercy, books such as the following have been printed in Hindi, the national language of India:
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INTRODUCTION
Jaiva-dharma, r Caitanya-ikmta, r Caitanya Mahprabhuk ik, r ikaka, Bhakti-rasmta-sindu-bindu, Ujjvala-nlamaikiraa, Bhgavatmta-ka, r Gta-govinda, Bhajana-rahasya, Gauya-gti-guccha, rmad Bhagavad-gt, r Veu-gta, Bhaktitattva-viveka, Vaiava-siddhnta-ml, r Brahma-sahit, Rgavartma-candrik, r Bhad-bhgavatmtam, Gauya-kahahra and r Prema-samputa. Gradually, other books are being published as well. rla Vivantha Cakravart hkura composed this book originally in Sanskrit, and many editions have been published in Bengali. Among these, the one translated and edited by r Hari-bhakta dsa of rdhma Vndvana is particularly full of transcendental moods, and the language in which it is written is easy to understand. This Hindi translation is based on r Hari-bhakta dsas edition. I have full faith that rasika and bhvuka sdhakas, who are eager for vraja-rasa rgnug bhakti, will have great veneration for this book. Faithful persons who study this book will be able to enter the prema-dharma of r Caitanya Mahprabhu. May my most worshipable rla Gurupdapadma, who is the embodiment of the Supreme Lords compassion, shower upon me abundant mercy by which I can attain ever-increasing qualification to serve his innermost desire. This is my humble prayer at his lotus feet, which can bestow prema. Due to the speed of the production of this first edition there are naturally bound to be some insignificant faults, therefore we ask the faithful readers to please inform us of such mistakes so we can correct following editions. An aspirant for a particle of mercy from r Hari, Guru and Vaiavas, humble and insignificant, Tridaibhiku r Bhaktivednta Nryaa r Mokad Ekda tithi 11th December, 2005
xv
Acknowledgements
TRANSLATION: nti ds TRANSLATION CONSULTATION:
rpad B. V. Mdhava Mahrja, ymasundara dsa, rmat Um Dd and Prim ds TYPING: Karu ds and Larli ds
EDITING:
rpad B. V. Nemi Mahrja, Vaijayant-ml ds and Viu-priy ds EDITING INPUT: rpad B. V. Vaikhnas Mahrja, Majr ds, Sundara-gopla dsa and ymar ds
SANSKRIT PROOFREADING:
rpad B. V. Bhgavat Mahrja

ENGLISH PROOFREADING:
Janak ds, Ka-priy ds and Larli ds

HINDI TRANSLATION FIDELITY CHECK:
rpad B. V. Dmodara Mahrja and Mukunda-datta dsa

LAYOUT AND COVER DESIGN:
Ka-kruya dsa
FRONT COVER ARTWORK: ymar ds IN VARIOUS WAYS THE FOLLOWING DEVOTEES GAVE THEIR
GENEROUS ASSISTANCE TO THE PRODUCTION OF THIS BOOK:
Anit ds, Brajantha dsa, Knt ds, Ka-priy ds and Prema-vilsa dsa
xvi
Bhaktivednta Nrya a Mahrja
o viupda r rmad
nitya-ll-pravia o viupda r rmad
Bhaktivednta Svm Mahrja
Bhakti Praj na Keava Gosvm Mahrja
nitya-ll-pravia o viupda r rmad
r r ka-caitanya-candrya nama
Ma galcaraam
(Auspicious Invocation)
yat-kruya uci-rasa-camatkra-vr nidhs tn nbhyo rdh-girivara-bhto sparayet tarayen na tem eka patam acirl labdhum ki-dnai so vyn mtyor daana-vitate ka-caitanya-rpa
r Ka Caitanya Mahprabhu is the Supreme Lord Himself. May His merciful glance protect us from offences, which are like a row of deadly fangs, and may He bestow upon us the hope to attain a drop of the astonishing ocean of ujjvala-rasa (divine amorous mellow). By r Caitanaya Mahprabhus mercy, human beings can touch the amazing and endless ocean of unnata-ujjvalarasa, the most elevated mellow of r Rdh-Girivaradhrs amorous pastimes, and also by His grace they acquire a thirst to taste this rasa. Just as one who is parched with thirst anxiously hankers to drink water, so one who has attained the mercy of r Caitanaya Mahprabhu is anxious to hear and narrate those pastimes that are full of r Rdh-Kas unnata-ujjvala-rasa.
xxi
The Meeting in the Box

K The First Mischievous Playful Pastime k
mt prta kim iha kurue nahyate peikeya yatnd asy kim iha nihita ki tavnena sno! jtavyena prayi-sakhibhi khela gehd bahis tva jijs me bhavati mahit brhi no cen na ymi (1)
arly one morning, r Yaod, the queen of Vraja, was busy arranging clothes and various ornaments in a box. At that time, r Ka came and asked her, Mother, what are you doing so early in the morning? My dear son, replied Yaod, I am packing a box. And what is it that you are so carefully putting in this box? He asked. You dont need to know that, she told Him. Go outside and play with Your dear friends. But mother, r Ka insisted, I really want to know. Please tell Me! I will not go out until you do so. (1)
asy candana-candra-pakaja-raja-kasturik-kukumdyagnm anulepanrtham atha tan nepathya-hetos tath kc-kuala-kakady-anupama vaiduryya-muktharidratndy-ambara-jtam apy atimahn arghya kramd varttate (2)
My dear son, explained Yaod, in this box I am placing sandalwood, camphor, lotus-pollen, musk and kumkuma to apply to the limbs. I am also packing ornate belts, earrings, bracelets and unparallelled jewelled ornaments of lazuli, pearls, emeralds and other precious gems; and fine, valuable garments. (2)
atreda nidadhsi ki mama kte rmasya v nandana! brmas tvm avadhehi y tu bhavato hetu kt peik s ny to pi bhaty anarghya-mai-bhg eva balasypar tat kasmicana te janany urur iyn sneho yato ysyati (3)
Mother, is everything in this box for Me, asked r Ka, or is it for My brother Balarma? Listen, my son, and I will tell You. There is another box of even more exquisite garments and precious ornaments for You. That box is much bigger than this one, and I have prepared a similar box for Balarma as well. But Mother, if you are not preparing this box for My elder brother or for Me, who is it for? Who else is the object of your love and affection? (3)
asmat-puya-tapa phalena vidhin datto si mahya yath mat-prvana-hetave vraja-purlakra sno tath kany kcid ihsti man-nayanayo karpra-vartti par tasy ambara-maandi-dhtaye seya kt peik (4)
O son, O ornament of Vraja! said r Yaod, You are the protector of our lives. Providence has kindly bestowed You upon us as the result of some virtue of ours, or some austerities that we have performed. In the same way, here in Gokula lives a young girl who is our very life. She is like an incomparable camphor ointment that soothes our distressed and burning eyes. It is for Her that I am preparing this box by filling it with clothing and ornaments. (4)
k sau kasya kutastar janani! v tasym atisnihyasi kv ste tad vada sarvam eva u bho y me sakh krttid tasy kuki-khaner anarghyam atula mikyam etat svabhvcbhir vabhnum ujjvalayate mrtta tadya tapa (5)
Mother, who is this young girl? Whose daughter is She? Where does She live? Why are you showering so much love and affection upon Her? Please tell Me everything!
TH E F I R S T M I S C H I E V O U S P L A Y F U L PA S T I M E
Listen, my son, I have a friend named Krtid, and it was from her womb that this priceless and unequalled jewel of young girls manifested. This young girls father is Vabhnu Mahrja, the King of the cowherds, and She is truly the personified result of the austerities he has performed. Her effulgence illuminates even the sun [bhnu] in the hottest summer month of Jeha [which according to the Vedic calendar comes in the astrological sign of Taurus, or the bull (va)]. This girl thus manifests Her fathers fame everywhere. (5)
saundaryi sulat guru-kule bhaktis trap-lit sralya vinayitvam ity adhidhara ye brahma-s gu te yatraiva mahatvam pur atha me snehas tu naisargika s rdhety atha gtram utpulakita ko ukenpy dht (6)
Dear child, Lord Brahm has created numerous elevated feminine qualities in this world, including extreme beauty, sweetness in nature, devotion to elders, shyness, simplicity and humility. Usually, a person becomes great upon attaining such noble qualities; but these qualities have themselves attained greatness by taking shelter of this young girl. This is the amazing truth, and it is why I have a natural affection for Her. Her name is Rdh. When r Yaod glorified r Rdhs qualities and then spoke Her name, r Kas immeasurable delight caused the hairs of His body to stand on end, but He managed to conceal these symptoms of ecstasy with His cloth. (6)
s patyu sadane sti samprati pati csy ihaivgato gohendrea sama svagaihika-kti-vysaga-hetor bahi ste sasadi yarhi vkitum aya mm eyati prtito vakymy enam im vahan nija-gha t prpayan ysyti (7)
r Yaod continued: This young bride is married to Abhimanyu. At the moment She is in Her husbands house, but Abhimanyu himself is here. He is just outside in the assembly hall, seeking advice about household affairs from r Nandarya, the King of the pasturing lands. When he enters the inner chambers to greet me, I
will say affectionately, Abhimanyu, take this box home and present it to Rdh. (7)
atrntare nikaam gatay lavagavally druta nija-gade u goha-rji! hta-prvam iha yat tad ida suvarakra-dvaya kalaya ragaa-agakhyam (8)
At that moment, the maidservant Lavagalat hurriedly entered and announced to Vrajevar r Yaod: O Queen of the pasture lands, the two goldsmiths you summoned, Ragaa and agaa, have arrived. (8)
rutvaitad tta md uvca tato vraje kasya kuala-kira-padgaddi nirmpayanty acirato bahiremi yvat tv peik naya ghntarito dhanihe (9)
r Vrajevar was happy to hear this and told Dhanih, I am going outside to arrange for earrings, crowns, bracelets and other ornaments to be made for Ka. I will not be long. You must keep a close watch over this box until I return. (9)
ity uktvsy gaty subala-mukha-suht-svgatev tta-modas tai ska mantrayitv kim api rahasi t peikm udghaaya nikyta samasta mai-vasana-kuldy-arpayitv dhanihpau tasy praviya svayam atha sakhibhir mudraym sa t sa (10)
After Vrajevar r Yaod had gone to talk to the goldsmiths, Subala and some of r Kas other nearest and dearest cowherd boy friends came in. r Ka was overjoyed to see them. After some discussion, He and His friends took the box to a lonely place. There they opened it, took out the jewels, decorations and clothes, and handed them all to Dhanih. Then r Ka Himself climbed into the box and, with the help of His friends, closed the lid. (10)
dvi-tri-kaoparamata praamantam etya tatrbhimanyum abhivkya puro yaod pv amha u bho bhavato ghiy heto ktdya mai-maana peikeyam (11)
Before long, r Vrajevar returned, and Abhimanyu came in and offered his respects to her. She asked about his health and well-being, and then said, Abhimanyu, I have prepared this box, full of jewelled ornaments, for your wife. (11)
asym anarghya-mai-kcana-dma-vsa kastrikdy-atimanoharam asti vastu nnyatra vivasimi tena vahas tvam eva gatv gha nibhtam arpaya rdhikyai (12)
This box is full of many enchanting articles, such as valuable jewels, golden necklaces, lovely clothes and musk. You must take it home, and personally present it to r Rdhik in a private place. I do not trust anyone to do this except you. (12)
sandeavyam ida mad-aki-sukhade r-krttid-krttide rdhe preita-peikntara-gatentyujjvala jyoti tvad-gtrocita-maanena nitar tvad-vallabhena sphua tva gravat sad bhava cirajveti saubhgyata (13)
You should also give Her this message from me: O Madakisukhad (You who give happiness to my eyes), O Krtid-krtid (You who magnify the fame of Your mother Krtid)! O Rdh, I am sending You this most effulgent box, which contains ornamentation [r ymasundara] that is very dear to You. This ornamentation is befitting Your body. May You always be thus decorated1 [in other words, immersed in ujjvala-rasa ]. May You attain great fortune and live forever. (13)
1 The word used here is gravat , which can mean both being
decorated and engaged in amorous love.
rutvaitat tvarita vrajevar! yathaivj taveti bruvan dhtv mrdhai peik sva-bhavana prty bhimanyur yad gantu prakramate sma tarhy abhisaran kas tam ruhya tadbhry hanta! nija-priy smitam adht sva kautukbdhau kiran (14)
O Queen of Vraja, I will carry out your order implicitly, replied Abhimanyu. He immediately lifted the box on to his head, and full of bliss, set off for home. Mounted upon Abhimanyus head, r Ka drowned in an ocean of mischievous playfulness. He laughed softly and sweetly to Himself as He was carried off to meet His beloved r Rdhik Abhimanyus own wife. (14)
gopa so pi mud hdha tad aha dhanya ktrtho smi yan majntar ihsti kcana-mai-rr mahdurlabha bhrd eva maynumyata ita krmi koir gav yad govardhana-mallavan mama ghe lakmr bhavitr par (15)
The gopa Abhimanyu thought, Today I am blessed and successful! From the weight of this box, I can tell it must be filled with extremely rare jewels. I will use them to buy thousands of cows, and then I will become as wealthy as Govardhana Malla. Our home will become the very residence of Lakm, the supreme Goddess of Fortune herself. (15)
gohdha-purd vrajan sva-nlaybhysvadhi-sthnam apy rohat pulakollasat-tanur atiprti-plutki-dvaya tdg bhra-ir api kaam api glni sa naivnvabht prnanda-ghana vahan katham aho jntu vartma-ramam (16)
Thinking in this way, Abhimanyu started his journey from Nandagrma, the abode of r Nanda Mahrja, the King of the pasturing grounds. He walked home in total ecstasy. His whole body was filled with happiness, and tears flowed from his eyes due to great bliss. Although he was carrying such a heavy load upon his head, he felt no more fatigue than if he had lifted it for only an instant. Who for a moment would feel the burden of carrying an object that is brimming with such entire delight? (16)
6
gatv pura sva-janan jailm uvca mta! ubha-kaata eva ghd agaccham paydya kcana-ma-vasandi-pr labdh tibhgya-bharata kila peikeyam (17)
As soon as Abhimanyu arrived home, he told his mother, Jail, Mother, today I must have left home at an auspicious moment. Just see! By some good fortune I have received this box of gold, jewels and other valuables. (17)
datv svaya vrajapayaiva tava snuyai gra-hetava ihpratima-prasdam kurvay sapadi t pratipdyam eka proce ca tat kalaya spi otv adre (18)
Out of her incomparable kindness, r Vrajevar herself has sent this gift, solely to decorate your daughter-in-law. She also composed a verse and told me, Please listen to this verse, and then recite it to r Rdh. (18)
sandeavyam ida mad-aki-sukhade r-krttid-krttide rdhe preita-peikntara-gatentyujjvala-jyoti tvad-gtrocita-maanena nitar tvad-vallabhena sphua tva gravat sad bhava cirajveti saubhgyata (19)
O You who give pleasure to my eyes! O You who increase the fame of Your mother Krtid! O Rdh, I have sent You this box with this most brilliantly radiant ornament. You will cherish this ornament which will be suitable for Your body. May it perpetually decorate You. May You attain great fortune and live forever. (19)
hdha tu jailtibhadram abhd ida smpratam eva diy vadhr bhaviyaty ati-suprasann putre tra me labdh nijopakr (20)
Hearing these blessings, Jail became most pleased and thought, By good fortune, we have attained great auspiciousness today. Our
7
daughter-in-law will be exceedingly delighted with Abhimanyu when She receives this gift. (20)
smitv tha s spaam uvca sno! snu tathha bhavata svas v na prayiyaty atibhram etad ita samutthpayitu kadpi (21)
Jail smiled somewhat, and said aloud, O son, neither your wife, nor your sister, nor I myself can lift this heavy box. (21)
majuik tattvam ito ghtv ayy-ghntar-vabhnu-putry vedy nidhyaihi yathodghaaya sem priya maanam u payet (22)
You will have to take it to Vabhnu-kumrs bedroom yourself. She can then open it straight away and behold these most dear ornaments and decorations. (22)
atrntare sahacarv atihariu rdh rahasya-mala-dhr lalitm uvca adyli! vma-kuca-dor-nayanoru-cru ki spandate mama vadety atha s jagda (23) manye manoharam ihsti mandra-bhjta svaya vraja-pay hy ata eva dattam tat-prpti-rpa-ubha-scaka eva rdhe! spando tisaubhaga-bharvadhi-hetur ea (24)
Abhimanyu delivered the box to r Rdhs bedroom and then left. r Rdhs girlfriends began to feel incomparable joy. r Rdh, the embodiment of purity and intelligence, inquired in confidence from Lalit, My friend, why is it that today My left breast, left arm, left eye and left thigh are all trembling in delight? Considering the time and place, such auspicious signs would seem unlikely. Please explain this to Me!
Lalit answered, r Rdh! It seems to me that an ornament made of the most precious jewels [in other words, r Ka, who dresses in ornaments made of jewels] is in this box, which after all, was sent by r Vrajevar herself. My dear friend, Your left side and all Your limbs tremble as an auspicious sign that You will attain this ornament, the ultimate limit of all good fortune. (2324)
dvaiva man-manasi kacana bhvam e majikaiva lalite! vitanoti bham udghaymi tad imm adhunaiva vke saubhgya-da kim iha bhaa-ratnam asti (25)
r Rdh replied, Oh, Lalit, merely by My seeing this box, an indescribably mischievous playfulness is welling up and overflowing within Me. Open it quickly, and let us see the treasure of jewelled ornaments inside. (25)
ittha sakhu sakalsu tadotsuksu t peikm abhita eva samsitsu drau gatsu nibiatvam atha svaya s dmny udasya rabhasd udaghayat tm (26)
Eager to see the secret contents of the box, r Rdhs sakhs gathered around it. r Rdh removed all Her ornaments, and then quickly opened the box. (26)
yvat kim etad iti t ahaheti hocur yvad bha jahasur eva sva-hasta-tlam yvat trap sahacar pratibodham pa yvat pramoda-lahar-atam ullalsa (27) yvan nirvaraam agam anaga-nakro jagrsa yvad atisambhramam pa puim tat-prvam eva sahas tata utthita sa sarv kal-nidhir aho yugapac cucumba (28)
As soon as r Rdh opened the lid, Her friends began to laugh loudly and clap their hands. Aaah! What is this? they cried. At
9
that same moment, r Rdhiks companion known as shyness awoke and hundreds of waves of bliss rippled over Her limbs. The crocodile-like Cupid seized Rdhiks unornamented body, and She became perplexed due to embarrassment. Astonishingly, just before this, He who is the abode of all arts, Kalnidhi r Ka, had suddenly sprung out of the box and then simultaneously kissed the face of each and every young girl. (2728)
dhanya bhaa-vastu te gha-patir dhanyo yadntavn dhany goha-mahevar sakhi! yay snehd ida preitam tva gravati bhaveti ca puna dhanyaiva sandea-vg dhanya geham ida yad etya nibhta majik khelati (29)
Lalit said to r Rdh, Sakh, this decoration and clothing is most glorious! Your husband, who delivered it, is glorious! The house into which this box has come to perform pastimes is glorious! Goha-mahevar r Yaod, who sent it with so much love and affection, is glorious! And her message: O Rdh, may You always be adorned with this decoration sent by me, is also glorious! (29)
gohe nididea te bahutara-sneht tatas te pati varr li tad anvatva rabhasd datvaiva majikm tva gravat bhavet ayi guru-trayy vaca-plana gndharvve! kuru sarvatheti lalit-vytha s tatrape (30)
Lalit continued, Oh, sakhi, Gohevar r Yaod affectionately told You, May You be beautifully adorned with this gift. Moreover, Your husband and mother-in-law have also approved of it. Gndharvika, You should therefore act in full obedience to the order of these three superiors. When r Rdh heard Lalits words, shyness overwhelmed Her. (30)
majikntar iha me bahu-ratna-bh san svaya vraja-pay sakhi! y vitr sarakya t kvacana dhrtta iha pravia caur yam asti tad ida vada bho mad-rym (31)
10
r Rdh replied, My friend, r Vrajevar must certainly have put a collection of jewelled ornaments for Me in this box. But a cunning thief has stolen them and hidden them somewhere, and then He has crawled into the box Himself! Quickly go and tell My mother-in-law what has happened! (31)
rdhbhisrinn abhimanyu-vhana! kiti sat-nyatam cikro! prayaccha ratnbharani ghra no ced ihrym aham naymi (32)
Lalit said to r Ka, O You, who desire to meet r Rdh! O You who used Abhimanyu as Your carrier! By riding on Abhimanyus head with the desire to meet his own wife, Rdh, You have revealed Your eagerness to rid the earth of all chaste women. Give back all the jewelled ornaments quickly, otherwise I will call the noble Jail! (32)
dhrtt sakh te lalite! svaktye dakvahitthm adhun lalambe mm nayat preya pati bald y majiknta kutukd vasantam (33)
Listen, Lalit, replied r Ka, this friend of yours, r Rdh, is cunning and skilled in getting Her own way. I got into this box merely out of curiosity, and then She sent Her husband to bring Me here by force. Now She is concealing this truth from all of you. (33)
majy saurabha vka tasy vastdasya prpayas t dhanihm tatra prty prvia sva sugandhkarttu daivd nayan m patis te (34)
r Ka then turned to r Rdhik and said, Oh, Rdh, I removed everything from the box and gave it to Dhanih so that she could affectionately send it to You. Then I climbed into the box only to savour its fragrance and to make My own body just as aromatic. Just at that moment, Your husband came unexpectedly and brought the box here with Me inside! (34)
11
nyya sakhyo nau kurudhva yad asy doa syc ced astu day mameyam no ced yumad-dor-bhujgogra-pair baddha sthsymy atratms tri-rtram (35)
Then Ka said to the young girls, Sakhs, please judge this case and give your verdict. If r Rdhik is at fault, I will punish Her. However, if it is I who am at fault, then I will spend three distressing nights here, bound in the fierce noose of your snake-like arms. (35)
yasyaiva vibhavena tan-nava-yuva-dvandva sphurad yauvana sakhyly-aki-cakorik ara-tati kmoras svdanm dhyna bhakta-tati sad kavi-kula svy vicitr gira krtti km bhuvaneu sdhu saphal-cakre numas tat-param (36)
We offer our obeisances to that eternally youthful couple of Vraja, r Rdh-Ka, who are constantly absorbed in playful pastimes. Through Their majestic influence, the sakhs have completely fulfilled the desire of their cakora bird-like eyes; Cupid has made his arrows fully successful; the devotees have made their meditation completely fruitful; rasa has made enjoyment complete; the poets have made their amazing verses successful; and the fame and glory of this earthly Vndvana has been broadcast throughout the fourteen worlds. (36)
12
The Meeting of r K a
Disguised as Abhimanyu
prta pataga-tanay manay padavy snnya yti kim iya vabhnu-putr ity kulaiva kuil vraja-rja-vema ka vilokitum agn miato timand (1)
K The Second Mischievous Playful Pastime k
nce, r Rdh, the young daughter of Vabhnu Mahrja, took a vow to regularly bathe in the Yamun River early in the morning. This filled the less intelligent Kuil with suspicion because it was the month of Mgha (JanuaryFebruary), which is the coldest part of the winter. One morning, when r Rdh had left for the river, Kuil became curious to know what She was really doing. Kuil made an excuse to go to the house of Nanda Mahrja, the King of Vraja, as she was eager to find out if r Rdh had actually taken the path that led to the Yamun, and to know whether r Ka was at home or not. She was also eager at heart to see Ka. Thus Kuil set out for the residence of Vrajas king. (1)
sntu sa cpi nijamtur anujayaiva tad ymuna taam agditi samvidn gantu tadya pada-lakmadi aicchad e tatraiva yatra sa tay suvillasti (2)
Kuil learned from some servants there that r Kas mother, Yaod, had sent Him to bathe in the river. Her suspicion redoubled and she set off, tracking His unique footprints to the riverside. Kuil wanted to go to the place where r Ka was enjoying beautiful pastimes with r Rdh. (2)
atrntare sahacar tulas praviya kuja vilokya lalitdi-sakh-sametm rdh priyea saha hsa-vils-lllvaya-majjita-hda mumude vadac ca (3)
Tulas, one of r Rdhs dear maidservants, noticed Kuil approaching the kuja. Tulas entered that kuja to find r Rdh surrounded by Lalit and the other sakhs. All were deeply immersed in enchanting laughter and play with their beloved. Brimming with boundless happiness, Tulas said: (3)
bho bho prasna-dhanuo januo tibhgyavikhypanya yad ima mahamtanudhve! tat smprata uta smpratam enam eva drau vrajllaghutara kuil sameti (4)
O gops, please listen. Your celebration of this charming festival here today has made the birth of Kmadeva, the god of love, unlimitedly successful. Nonetheless, there is something you need to know. Kuil is coming here from Vraja, just to catch a glimpse of your wonderful festival. She is almost here. (4)
s kva kva hanta! kathayeti saaka-netra pratyam libhir iya nijagda p sakaravim asau samay vyaloki tarhy eva samprati tu vo ntikam apy upgt (5)
When the sakhs heard this, they looked here and there with eyes full of fear, and cried, Oh, no! Where is she, Tulas? Tell us! I just saw her in front of the Chakar (akakar) forest, answered Tulas. She must be almost here. (5)
proce hari kaam udarkam ihaiva kuje sthitvlaya kalayatham ito jihna t vacayan pratibhay racit bhimanyuvea kuthalam ito py adhika vidhsye (6)
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TH E S E C O N D M I S C H I E V O U S P L A Y F U L PA S T I M E
Sakhs, said r Ka, you just stay here in the kuja. I am going to disguise Myself as Abhimanyu. With My brilliant intelligence I shall cheat Kuil, and thus further increase our mischievous merrymaking. You will see the end of this affair, as surely as you will see the rising of the sun. (6)
ity uktv rahasi praviya vipindhtta tat tat ptha nepathya pihita-sva-lakma-nicaya kaha-svara ta rayan nikramyusasra t stimaya s yti drd yay nrthe hanta! vicakaa kva nu bhaven nana-kal-kovida (7)
r Ka went into another kuja, where Vnd-dev, the goddess of the forest, gave Him clothes and ornaments that exactly resembled Abhimanyus. He dressed Himself in them, and attentively covered all of His distinguishing characteristics. Adopting Abhimanyus voice, He set off down the path on which Kuil was approaching. Aah! Can a person who is fully adept in all varieties of arts ever fail to accomplish His desired goal? Certainly not! (7)
kasmt tva kuile! vrajd bhramasi ki vadhv ihnvea yyt kva nu srkajpasu makara-snna mia kurvat atraivsti gat kvacit kva rama-caura sa cpy gata sntu bhrtar ato nvaysmi gamit kurve kim jpaya (8)
A little way along the path, r Ka, disguised as Abhimanyu, met Kuil. In Abhimanyus voice He asked, O Kuil, why are you wandering around this part of Vraja at this time of day? To search for Your wife, replied Kuil. Why would She come here? He asked. To bathe in the river Yamun or so She says, replied Kuil. But it is just a pretext. She is somewhere close by. And where is that thief of women? asked the Abhimanyu-disguised r Ka. He also came here to bathe, and He is somewhere nearby too. When our mother heard about this she sent me here to investigate. Tell me, brother, what shall I do? (8)
15
yady apy adya paricyuto mama vo navyo hale yojand anveu tam ihgato smi tad api svalpaiva s hd-vyath mad-drev api lampaatvam iti yat sohyu kim etat kame gatv kasam ita phala tad-ucita dsymi tasmai svasa (9)
Sister, replied r Ka, I came here to look for My new bull. He broke loose and ran away when I was yoking him to plough the field. My heart has been troubled because he has probably been stolen, but that pain does not compare to the anguish I am experiencing on account of that rake stealing My wife! That, no man can tolerate. I shall go straight to King Kasa in Mathur. He will punish that thief in a way that He deserves. (9)
yukti km api me u prathamato nihnutya tihmy aha kuje smin paritas tvay tra rabhasd anviyat rdhik s kena vinsti ced iha mienyat so pi ced ste lakitam eva tatra naya m vkyaiva ta drata (10)
Please hear My plan. I will hide in this kuja, while you quickly search for Rdhik. If you find Her alone, bring Her here on some pretext, but if you find Her with Ka, observe Them from a distance and then take Me there secretly. (10)
bhrma bhrma phai-hrada-tad vkya vkyaiva kujnanta prodyat-kuil-madhur kei-trthopakahe pupodyne mala-parimal krttid-krttivall prpln tatibhir abhita sevyamn anai s (11)
When Kuil, whose nature is exceedingly crooked (kuila), heard these instructions, she began to search all the kujas from Kliy-hrada to Ke-gha. There, near Ke-gha, she came to a flower garden where she found r Rdh, who is endowed with pure fragrance, and who is the flower vine of Her mother Krtids fame. She was surrounded by Her sakhs, who were serving Her attentively. (11)
16
ki sntum ei kuile! na hi tat kim artha yumac-caritram avagantum ihnvagaccham jta tad u lalite! vada tad bravmi kinv tra vakti nikhila hari-gandha eva (12)
Lalit saw Kuil coming, and asked, Ah, Kuil, have you come to take bath? No, replied Kuil. Then why have you come? asked Lalit. I have come to learn about your moral character, answered Kuil. Very good, said Lalit. Then you should learn. I have already understood everything, Lalit. Understood? What have you understood? Please tell me. The fragrance of Hari tells all. What more can I say? (12)
sihasya gandham api vetsi sa ced ihsti nihnutya kutracana, tad bibhimo ti mugdh tra palya tad ito gham eva yma sneha vyadhs tvam amala yad ihaivam g (13)
Lalit took the word hari to mean lion and replied, Kuil! If you can smell a lion here, it must be hiding somewhere. We are simple, tender, young girls, and therefore fearful. We will run home! You have shown us such pure affection by coming to give us this warning. (13)
ysyanti gehamayi dharma-rat bhavatya krtti vaneu viracaya kula-dvayasya kintv agrato ya iha rjati npa-kujas tad-dvram udghaayatsmi didkur etam (14)
Kuil became full of anger and exclaimed sarcastically, O you chaste girls! And will you proclaim the good name of your families from forest to forest as you go? Open the door to that kadambakuja and let me look inside! (14)
17
etat kay pi vana-devatay sva-vema ruddh gata ara-alka-kavikbhym k nma shasavat parakya gehadvra vinudya bata doam aeam icchet (15)
Lalit said, A forest-god has closed the entrance of His bowerhouse with a door of reeds. He has gone elsewhere, and it is not appropriate to open the door to His kadamba grove. What woman would dare commit the sin of trying to open the door to anothers house? (15)
satya bravi lalite! kulaj si mugdh naivvia para-gha januo pi madhye kintu praveayasi bho sva-gha para yat tac-chstra-phana-kte tvam ihvatr (16) ity uktvruiteka drutam iya gatv kuirntika bhitv pupa-kavikm atijavd anta praviya sphuam dv kausuma-talpam atra ca harer mlya tath rdhikhra ca truita para-ghya rabhasd agrd bahi (17)
Kuil said to Lalit, What you say is true. You are just a pure and simple girl, and you have never walked into anyone elses house in your life. However, you know very well how to invite a paramour into your house. You have come to this world to teach from the scripture that explains how to facilitate a paramours entrance into the house of a young lady from a respectable family. Then, red-eyed with anger, she stormed up to the flower-door of the kuja, which had been locked with reeds, and kicked it open. There on a bed of flowers she saw a flower garland left by r Hari, and a broken pearl-necklace belonging to r Rdh. Snatching them up, she came outside. (1617)
mgha-snnam ida yath vidhi-kta puya tathoprjita puta yena kula-dvaya ravi-sut-tre ravi crcita
18
tad yya lalite! yiysatha gha kivtra rtrin-diva dharma karttum abhpsatheti vada me rotra samutkahate (18)
Holding them up before Lalit, Kuil said, Your vow of bathing in the holy river Yamun during the cold of winter will result in so much religious merit! Such austerities will enable you to purify the families of both your father and your father-in-law. I see that here on the riverbank you are also worshipping the Sun-god properly. Tell me, do you want to return to your homes, or would you rather stay here day and night earning pious merit? My ears are most eager to hear your answer. (18)
ki kupyasha kuile! na mamaia hro bhrtus tavaiva apatha karavai prasda ity uktavaty amala-candramukh sakamparaa sa-hukti kau-bhrutay tatarje (19)
When the spotless, moon-faced r Rdh heard Kuils taunt, She said, Kuil, why are you becoming angry unnecessarily? I swear by your brother that this necklace is not Mine. Please calm down! Then r Rdh angrily frowned, shook Her head, and loudly scolded Kuil. (19)
neta praysyata gha yadi na prayta rjya kurudhvam iha tvad aha tu ymi t mtara bhagavatm api hra-mlye sandarya yumad ucitea-vidhau yatiye (20)
If You do not want to go home, then dont, said Kuil. Stay in this forest, and rule Your kingdom. But I am going home to show this necklace and garland to my mother and Bhagavat Paurams. I will see to it that You are properly punished. (20)
kma prayhi kuile! kau ki bravi hra pradaraya gha gham eva sarv nsmkam ea yad ato na bibhemi kican mithy-pravdam api no na kad dadsi (21)
19
You are free to go Kuil, said r Rdh, but what good are your harsh words? You can go from house to house showing everyone this necklace. I do not fear this in the least because it is not Mine. Do not make false accusations against Me. (21)
s kruddh drutam eva goha-gamana svasya pradaryaiva t yatrste harir jagma anakais tatraiva nihnutya s bhrtar mlyam agha-dvia kalaya bho vadhv ca hra may prpta saurata-talpa-ga rahasi t d sa nlokita (22)
Kuil pretended to angrily leave for home, but actually she hurried to where r Hari, disguised as Abhimanyu, was waiting. My dear brother, she whispered, look what I have found! This garland belongs to r Ka, the enemy of Agha, and this broken pearl-necklace belongs to Your wife. I found these on Their bed of amorous pleasure. Rdhik and the others were there in that secret place, but I did not see that woman-thief anywhere. (22)
bhadra bhadra babhva mathur gacchmi tra bhaginy etvd dvayam eva lambanam abhd vijpane rjani kintu svya-ghasya vaktum ucito na syt kalako mahs tasmin vi-sadasy ata caturimmntavya eko may (23)
r Ka said, Dear sister, you have done very well. Now I will quickly go to Mathur. Hand Me the garland and the broken necklace. I will show them to the king and petition him. He will certainly believe Me. I shall have to use some clever trickery so that our infamy is not disclosed before the assembly of the Yadus. (23)
govarddhana priya-sakha prativcyam etac candrvalm api bhavad-ghi nikuje nya dayati nanda-sutas tad etad vastu-dvaya kalaya tan-mithunasya labdham (24)
Actually, I will not approach the king Myself. Instead, I will request My dear friend Govardhana Malla to go. I will say, My dear friend, the son of Nanda called your wife, Candrval, to a bower and polluted her. Look, this is her broken necklace and His flower garland. (24)
20
ittha lampaat vraje pratigha dveva tasydhik tvm jpayam adya tattvam adhun vijpya rji drutam pattn atam avavra daaka preyaiva nandvarn nanda stmajam nayan madhu-pur ta tat phala prpaya (25)
Listen, My friend, Ka has performed this licentious act with your wife today, and tomorrow He will perform it with all of our wives! I urge you to go petition King Kasa to send one hundred foot soldiers and ten cavalrymen to Nandagrma to arrest Nanda and his son, and take them to Mathur for punishment. (25)
ity uktvaiva may puna sva-bhavana prvhna evaiyate madhyhne khalu rjakya-puru ysyanti te tu vrajam tva gatv gha eva mt-sahit tiheriti procivn ko daki-di-mukho vrajad atho s t ca vemyayu (26)
That is what I shall say to Govardhana Malla. Then I will return home before noon, because the royal forces should arrive in Vraja around midday. Now, you go home and stay with Mother. r Ka, disguised as Abhimanyu, left on the southward path heading towards Mathur, while Kuil went home. The gops also returned to their respective residences. (26)
ko vilambya ghaik-trayato tha tdgvea svaya sa jail-gham sasda bho kvsi mta rayi bho kuile! sametya jnhi vttam iti te prati kicid ce (27)
r Ka let an hour or so pass. Then, still in His disguise, He went to Jails house and called out, Mother! Kuil! Where are you? Please come and hear what I have to say. (27)
vijpita sa npati prajighya yad yad drag avavra-daaka tad ihaiti dre kintv atra lampaa-varo dhta-mat-svarpo mad-geham eti tad-alakita gato smi (28)
21
When Jail and Kuil came, r Ka said, King Kasa has been told everything, and ten cavalrymen are on their way here. But that licentious cheater has disguised himself as Me, and right now he is on his way to this very house. I will hide inside. (28)
bahir-dvra ruddh bhagini! saha mtr drutam ita samruhyaiva kalaya taru-lampaa-patham tam eyanta tarjanty atikau-gir tiha sucira vadh rundhan vartte tala-sadana evham adhun (29)
My dear sister, you should lock the outside gate, and then quickly go up to the balcony with Mother. Keep a lookout for that young debauchee. When he comes, attack him with sharp and cutting words. Meanwhile, I will wait with your sister-in-law on the groundfloor of the house. (29)
athynta dv tvaritam abhimanyu kau-raanty are dharma-dhvasin vraja-kula-bhuv ki nu yatase praveu mad bhrtr bhavana-mayi lorlibhir ita iro bhindant te bata capala dsye pratiphalam (30)
r Ka went to the ground floor with r Rdhik. Some time later Abhimanyu arrived home. As soon as Kuil saw him she began to shout, O you who destroys the piety of the chaste girls of Vraja! How dare you try to enter my brothers house! Listen, O fickle one, if you come in here, I will break your head with this stone! Such would be your just reward. (30)
tavnyy rutv kupita-manasa kasa-npater bha ynty addh sa-pitkam api tv sukhayitum yad krgre npati-nagare sthsyasi cira niruddhas tarhi tvac-capalatarat ysyati amam (31)
King Kasa was infuriated to hear of your wicked behaviour, and he has sent his royal guards to make you and your father happy. They are coming any moment. They are going to take you to Mathur City and throw you in jail for the rest of your life. That will pacify your fickleness. (31)
22
iti rutv jalpa vikalam abhimanyu katham aho svasra me preto lagad ahaha kacit kaura tadnetu ymi tvaritam iha tan-mntrika-jann iti grmopnta vitata-bahu-cinta sa gatavn (32)
When Abhimanyu heard all these confusing words from his sister, he became quite perturbed, and thought, Alas, my sister has become possessed by a fearsome ghost. I had better call an exorcist. He thus went to find the mantra-doctor who lived on the outskirts of the village. (32)
eva hari sa jail gha eva tasy vadhv sahramata citra-caritra-ratna yatna ka eva phalavattvam agn na tasya kimv phala para-vadh-ramad te sya (33)
In this way, that amazing and astonishing jewel known as r Hari engages in all sorts of pastimes with Jails daughter-in-law in Jails own house. He is always sporting with the wives of others; He has no other occupation. His endeavours are always successful; they always bear fruit. (33)
23
Disguised as a Female Doctor

K The Third Mischievous Playful Pastime k
athaikad s jail vivikte cinttur kicid uvca putr na rakitu h prabhavmi kd vadh tata ki karavy upyam (1)
r Rdhs deep love for r Ka was apparent by its numerous symptoms. As Jail became aware of it, she became increasingly anxious. One day she called for her daughter Kuil and spoke to her privately. Listen, my dear daughter, I am not able to protect Rdh from that Ka. What shall we do? (1)
tva putri! tasmd gha eva rundhi vadh bahir yti kadpi neyam yath yathyti harir na geha tath tath h bhava svadhn (2)
O Kuil, I have one solution. Somehow, we must prevent Rdh from leaving the house for any reason, and at the same time, by any means, we must prevent that Ka from entering our home. You must remain fully alert. (2)
mtar bhavaty na vadhr niroddhu aky yata pratyaham eva yatnt vrajevar bhojayitu sva-putra pkrtham et nayati sva-geham (3)
Upon hearing her mothers words, Kuil replied, Mother, it is not possible to check the movements of your daughter-in-law. How
can we stop Her from leaving the house, when every day without fail, Vrajevar r Yaod summons Her to cook for her son? (3)
putri! tvam adya vraja t vadaitan nta para kvpi vadh sva-geht prayty atas tva suta-bhojanrtha pke niyukt kuru rohi tm (4)
Daughter, Jail answered, go to Vrajevar now, and tell her that starting from today, my daughter-in-law will not be leaving our house to go anywhere. Tell Vrajevar that she can engage Rohi to cook for her son. (4)
mtas tay vakyata eva tasyai durvsas ko pi varo vitra tvad-dhasta-pakkaudana-bhoktur yu nirvighnam astv ity adhik prasiddhi (5)
Kuil replied, But Mother, Vrajevar will surely say, r Rdh has been granted an extraordinary boon by Durvs Muni. It is a blessing that words alone cannot describe. Everyone in Vraja-maala knows that because of this boon, those who partake of r Rdhs cooking will live long and have all of their obstacles destroyed. (5)
eka suto me bahu-dua-dnavdyariavattve pi kualy-abhd yata tatas tvay sdhita-modandika nitya suta bhojayitu prayatsyate (6)
Vrajevar will then say, Ka is my only son. Eating the food cooked by Rdh enables Him to remain safe and well and free from the obstacles created by wicked demons. That is why I try to ensure that daily He eats food cooked by Her hand. When she says that, what answer should I give? (6)
putri! tvay vcyam ida para-va vo v sa gatya muni pradadyt
26
TH E TH I R D M I S C H I E V O U S P L A Y F U L PA S T I M E
rdh sped ya sa ciryur astv ity eva vara ced ayi tarhi ki syt (7)
O daughter, said Jail, you should say to Vrajevar, And what if the best of sages comes along tomorrow, or the day after, and blesses Rdh that whomever She touches will have a long life? Then what will happen? Tell me that! (7)
ki sparayant nija-putram etm krayiyasy ayi nti-vije! kulgan yat para-vema gatv nitya paced ity api ki nu nti (8)
O Vrajevar, who are learned in ethics, will you then call Rdh to your home and have Her touch your son? And another thing: what kind of moral code states that any well-bred girl may daily go to another mans house to cook for him? (8)
vadhv kalaka pratideam ea bhyn abhd yat kim u sahyam etat sneho yath te nija-putra eva sneho mampy asti nija snym (9)
My daughter-in-laws ill repute has spread throughout Vraja. How can I tolerate that? Dont I have as much affection for my daughter-inlaw as you have for your son? (9)
tathpi te prauhir iya bhavec ced dhanihay preitayaiva nityam vadhu-kta modaka-laukdi tri-sandhyam evnaya putra-heto (10)
You should then say, So now you have heard my reasons for not sending my daughter-in-law to your house. If you remain determined to feed your son with food that Rdh has cooked, then send Dhanih to my house three times a day to fetch modaka, lau and other sweets that She has made for Him. (10)
27
ity evam ukte pi yadi vraje kupyet tad tan-nagar vihya ktvaiva dentara eva vsa vadhum aviymi tadya-putrt (11) eva nirodhe sati tau viaau paraspardarana-dva-tpitau babhvatur hanta! yath tath svaya sarasvat varayitu kameta kim (12)
Explain everything to Vrajevar. If she becomes infuriated, we will leave her town and move elsewhere. I will do anything to save my daughter-in-law from that licentious son of hers. After this discussion, Jail and Kuil confined r Rdh to the house so as to thwart any chance of Her meeting with r Ka. Alas, not even Sarasvat, the goddess of speech and learning, could describe the sorrow of the young Couple, who were consumed by the forest fire of not being able to see each other. (1112)
saroja-patrair vidhu-gandha-srapaka-praliptai racitpi ayy rdhga-sasparanata kaena h hanta h murmurat prapede (13)
To extinguish r Rdhs burning fire of separation from r Ka, the sakhs made Her a cooling bed of lotus petals smeared with a paste of camphor and sandalwood. However, when r Rdh touched that bed, the petals instantly withered and dried with the heat of Her fevered body. (13)
ninded vidhi pakma-kta bha y vched apakmottama-mna-janma nandtmajlokamte katha s ymaka ypayitu kameta (14)
28
nvekate npi oti kicid acetan sdati pupa-talpe dhanihaythaitya tathvidh s vrajevar-preitay vyaloki (15)
How will r Rdh be able to pass twenty-four hours without seeing r Nanda-nandana? She cannot tolerate even those brief moments when Her eyelids blink and Her vision of Him is obstructed. She condemns Brahm, the creator, for creating eyelids, and prays to be born as a fish with eyes that never close. r Rdh fell unconscious on the bed of flowers, unable to see or hear anything. When, on Vrajevars order, Danih arrived there, she saw r Rdhs condition of burning in separation from r Ka. (1415)
adya prabhte lalite papca r-rohi ka-kte yad annam tat prya so gda vipina vraje m prhiod atra viaa-cet (16)
O Lalit, Dhanih said, r Rdh did not come to cook for r Ka this morning, so r Rohi cooked for Him instead. After He had eaten His breakfast, He went out to graze the cows. Vrajevar could see that Ka had not eaten with the same relish that He usually does, so she became extremely sad at heart and sent me here. (16)
sya rajanym api yat tath va sa bhokyate tasya kte ham gm iyan tu saj-rahitaiva paktu katha kametdya karomi h kim (17)
I have come to get modaka and other preparations for r Ka to eat tonight and also tomorrow morning before He takes the cows out to graze. But, alas, how can r Rdh possibly make sweets in this unconscious condition? Oh, dear, what will I do now? (17)
29
ka puras te kalayeti tad-vk t bhagna-mrcchm akarod yadaiva tad dhanih sahas vrajesandiam ha sma saroruhkm (18) kaha mtrnaya rpa-majari! pralipya cullm iha vahnim arpaya yath vrajediad evam eva tat kasya bhakya kila sdhaymy aham (19)
Unable to see any other solution, Dhanih went over to r Rdh and loudly spoke into Her ear, O Rdh, just look; r Ka is standing right here before You! As soon as these words entered Her ears, lotus-eyed r Rdh regained consciousness. Dhanih told Her that Vrajevar had sent her to ask Rdh that She prepare modaka and other sweetmeats for Ka. Although r Rdh was burning in the fire of separation from Ka, as soon as She heard Vrajevars request from the lips of Dhanih, abundant strength suddenly entered Her body. Rpamajar, She said, quickly prepare the stove and kindle a fire in it. Bring the small pan, and I will make all the preparations that Vrajevar desires for r Ka. (1819)
karomi yvat sakhi! nityam etac catur-gua kurva iti bruv cull-tae divya-catukiky rdhopavea sahas cakra (20)
Sakh, today I will make four times the amount of modaka and other foodstuffs that I usually make. Do not worry in the least for My health. With these words, r Rdh promptly sat down on a splendid seat by the stove. (20)
yat-sparant pakaja-patra-ayy yayau kan murmurat tadeva pakvnna-karmay analrciaiva rdh-vapu talat prapede (21)
30
How amazing! A moment earlier r Rdhs bed of lotus petals had withered and dried with Her burning touch, but now, as She makes sweets for Her beloved, the flames of the stove cool Her body. (21)
premottamo tarkya-vicitra-dhm yato jana tpayate aka vahni puna talayaty atas ta tad-raya v kim u ko pi vetti (22)
The uppermost realm of prema possesses amazing and inconceivable potency, in which the cooling moon can radiate scorching heat and fire can cool. How can anyone ever understand such prema? And how can one who has taken the shelter of such prema ever be understood? (22)
jagda kicil lalit dhanihe! vidyud-ghanvagraha ea bhyn sama kim eyaty adhun sakhnm nanda-asyni vinam yu (23)
r Lalit then said, O Dhanih! Will abundant rain not fall from the lightening-filled cloud? Will the fresh new rain cloud [r Ka], inlaid with the creeper of lightning [r Rdh], appear no more? If this rain cloud does not appear, there will be no shower of rasa, and the sakhs harvest of ecstatic bliss will wither and be utterly destroyed. (23)
bravi satya lalite vayasyai saha svaya sdati so pi ka vndvana-sth uka-keki-bhga mgdayopy kulatm avpu (24)
You are speaking the truth, Dhanih replied. r Ka and His sakhs are suffering the same distress as you sakhs of r Rdh. What more can I say? Even the deer, peacocks, parrots, bumble-bees and other creatures of Vndvana are afflicted by this great distress. (24)
31
tata ca rdh lalitdi kare kcit kath procya yayau gha s sya vikh jailm upetylka ruroddhidhara luhant (25) h ki vikhe! kim u rodii tva rdh dadahir alakya-rpa katha kva v koli-tale tadyaratne ghte nija-ratna-buddhay (26)
When r Rdh had finished making the sweets, She gave them to Dhanih. Dhanih whispered something into the ears of r Rdh, Lalit and the other sakhs, and then returned to the house of Nanda Mahrja. That evening Vikh went to Jail and before her, made a show of wailing in grief and rolling about on the ground. Seeing her in such a state, Jail asked, Vikh, why are you crying? r Rdh has been bitten by a black snake. She did not see it, Vikh answered through her tears. Notably perturbed, Jail asked, Where did it happen? How did it bite Her? The snake was hiding under the badr-tree, sobbed Vikh. r Rdh mistook the jewel on its head for one of Her own. As She reached to take the jewel, the serpent bit Her on the hand. (2526)
h mrdhni ko ya mama vajra-pta iti bruv tvaray yayau s vilokya rdh bhuvi vepamn tata soccai svam ura karbhym (27)
Oh, no! Woe is me! Jail lamented. A thunderbolt has struck my head. Sobbing, she rushed to r Rdhs chamber where Rdh lay trembling on the ground. When Jail saw her daughter-in-law in this state, she wailed loudly and pounded her breast with both hands in anguish. (27)
gav ghd naya putri! tvat sva-bhrtara ghram ita praytu
32
sa mntrikn nayatu praks te me vadhu nirviayan tu mantrai (28)
Jail called out to Kuil, Quickly, my daughter, run to the cowshed. Tell your brother to bring a person who knows the art of removing snake-venom by mantra. He can remove the poison from my daughter-in-law. (28)
ity evam uktv jarat jagda snue tanu samprati kd te sandahyamn via-vahninenam avaimi vaktu prabhavmi nrye (29) mantrai karbhy mama mntrik ced ek padasygulikm apha spet tadsn sahas tyajmi kulgany niyamo mamaia (30)
Jail then asked r Rdh, Daughter-in-law, how are You feeling now? O Mother-in-law, r Rdh replied, all I know is that My body is burning with the poison. I do not know more than that and I cannot say more than that. But, if any male who is learned in mantras touches even one toe on My foot, I will immediately leave this body. I am a chaste wife and My vow of chastity is firm. (2930)
snue! kim eva vadasha bhakayed abhakyam aspyam api spen nara mantrauadhdau na hi daam bhaved pad-gatasyeti vid ruti-smt (31)
My dear daughter-in-law, do not speak like that. In an emergency, a virtuous person may eat something that is ordinarily forbidden or touch something he normally would not touch. When danger threatens, there is no fault in using mantras or other remedies. This is the prescription of those learned in the scriptures. (31)
33
j tavem na hi playmi pran pura-sthe kalaya tyajmi rutveti vadhv vacana sa-cint jagda kcit prativsin tm (32) ya kliyghdi-bhujaga-mardd dyaiva t pta-viodak g ajvayat ta harim nayrye! sa te vadh nirviayed vilokya (33)
r Rdh replied, Please listen to Me. I will give up My life right now, before your very eyes. I am unable to obey your order under any circumstance. When Jail heard this from her daughter-in-law, she became filled with excessive anxiety. Just then a neighbour came and advised her, Dear noble lady, you should call r Hari. It was He who subdued the powerful poisonous serpents, Kliya and Agha. And with a mere glance He brought back to life the cows that had died from drinking Kliy-hradas poisoned water. He can remove the poison just by glancing upon your daughter-in-law. (3233)
rdhbravd yat parivda-p vinald apy adhikm avaimi tam eva y darayitu yatante t vairr eva cirea vedmi (34)
Overhearing this, r Rdh said, The pain caused by the false accusations I have suffered regarding that Ka is far more painful than this burning poison. Anyone who tries to have Him come anywhere near Me is My lifelong enemy. (34)
tarhi snue ha sa-sut praymi t paurams drutam naymi tan-mantra-tantrgama-stra-vij s susthayiyaty alam anya-yukty (35)
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Listen, Jail told r Rdh, Kuil and I will quickly go to see Paurams. She is well-versed in the tantric and gama scriptures, and knows excellent snake-mantras. She will come and cure You. Now, You should not object to this. (35)
proce vikh tad ala vilambair via mayruddham avaihi strai yamrddha-paryantam ata parantu iro dhirha tad asdhyam eva (36)
Vikh said, Noble lady, that is an excellent idea. Please do not delay! Quickly go there. I will tie a string around Rdhs wrist to keep the poison from moving through Her body, but it will only work for an hour and a half. Once the poison reaches Her head, nothing will save Her. (36)
s pauramsy sthalam abhyupetya natv khila vttam avedayat tm papraccha grgm atha pauram tva sarpa-mantrn pitur adhyagh (37) ki putri! skhyan na hi vedmi kica kanyas me bhagin tu vetti kva s kim khy kila kin nivs k-purt s vaurasya geht (38) pitur gha vi-pre gat bht tato pi mm atra didkamn prvve dyur evgamad asti nmn vidyvalir mad-gha-madhya eva (39)
Jail immediately went to Paurams, paid her respects, and told her everything that had happened. Paurams turned to Gargcryas daughter, Grg, and asked, O my daughter, have you learnt the art of reciting snake-mantras from your father? No, I have not, Grg replied, but my younger sister has. What is your sisters name? asked Paurams. Where does she live, and where is she right now?
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Her name is Vidyvali, replied Grg. She lives with her husbands family in Kpura. At the moment she is visiting our parents home in Mathur, and she came to visit me here yesterday. It just so happens that she is in my house right now. (3739)
jaraty athoce bahu-viklavrusiktnan grgi! natsmy aha tvm tm naysmad bhavana sa-putr khi m svya-kpmtena (40)
When old Jail heard this, she turned her tear-soaked face to Grg and anxiously said, O Grg, I fall at your feet. Please come to our house with your sister, and purchase me and my son with the charity of your nectarean mercy. (40)
grgi! tvam dau sva-gha prayhi tata sa-kany jail praytu prasdya tm nayat tata s rdh dhruva nirviayiyate drk (41)
Grg, said Paurams, first, you go home, and later, Jail and Kuil will go there. If they are able to please Vidyvali and take Her to their house, Rdhik will immediately be freed from the effect of the poison. (41)
prvva dhanih-vacasaiva grg str-veina kam agra-madhye asthpayat tarhi tu s jaraty sahaiva tat-prva-gat jagda (42)
Earlier that day, Dhanih had told Grg to dress up r Ka as a beautiful young girl. Grg had already done so and had taken Him to her house, so she did not see any necessity to go there before Jail. Accordingly, they all went together to the house, where Grg addressed r Ka, who was disguised as a beautiful young girl. (42)
36
vidyvale! bho bhagini! vraje smin y nitya-rjad-gua-rpa-krtti tvay rut r-vabhnu-putr tasy vipattim arhat batdya (43) kenpi da mai-dhri s sarpea hlhala-prit bht varur amuy sa-sut prapann tv tat tvam etad bhavana jihth (44)
Sister Vidyvali, You have heard the name of r Vabhnu-nandin. She is famous throughout Vraja and She is endowed with all good qualities. Today, a great calamity has befallen Her. She has been bitten by a jewelled serpent and now Her body is filled with its poison. That is why Her mother-in-law and sister-in-law, Kuil, have come to see You. You should go with them to their house at once. (4344)
vidyvali prha bhaginy ayi tva vijpya vijeva gira tanoi kulgan vipra-vadhr aha ki bhavan-mate jgalik bhavmi (45)
O sister, replied Vidyvali, you are learned, and yet you speak like an ignorant person. Alas, alas, I am a chaste and pure girl, and also the wife of a brhmaa, but according to you, I am knowledgeable in the uncivilised art of snake charming. (45)
pitu kula vi-pre sti patyu kulan tu ky prathita n-loke kalaka-pakena nimajjayant m tva katha snihyasi tan na budhye (46)
Please listen to Me. My fathers family in Mathur is renowned, and My husbands illustrious family is pre-eminent in K. Who in this world has not heard of these two families? I cannot understand how you can cast such noble lineages into the mud of infamy. Is this how you show your affection? (46)
37
jaraty avocet tava pda-padme nat smi sajvya vadh madym m tva sa-putr nija-pda-dhlikrt vidhehty atha ki bravmi (47)
Old Jail then addressed Vidyvali, saying, I pay my respects at Your feet. If You restore my daughter-in-law to health, You will purchase me and my son with the dust of Your feet. What more can I say? (47)
vidyvali prkhyad ayi vraja-sthe jnsi na brahma-kulasya rtim gha gha gopya iva bhramanti na vipra-vadhva su-mahbhijtyt (48) provca grg u bho ruti-smtiprokta niiddha vihita ca yad bhavet jtvpi tat sarvam ida bravi na te sti di kila pramarthik (49)
Old woman of Vraja, replied Vidyvali, you are not aware of the tradition of our brhmaa family. Wives of brhmaas do not wander from house to house like common cowherd girls, because of the nobility of their exalted family lineage. Thereupon Grg told Vidyvali, Sister, You are well-versed in the standards and prohibitions given in ruti and smti scriptures, yet You put forward opinions about caste and family. This shows You have no transcendental vision. (4849)
vraje sthit krtti-daynvit y gopyas tath ye vabhnu-tuly gop na te tvam avaii tattva npy bhijtya na ca viu-bhaktim (50)
And listen to me, the gops of Vraja are endowed with highly respectable qualities, such as fame and compassion, and the gopas are equal to Vabhnu Mahrja. You do not understand anything
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about their real nature, their family lineage and their devotion to Lord Viu. (50)
ky sthit viu-bahirmukh ye vipr bhavaty vaurdayas tn jnmi no vcaya m taveya ky sthiter buddhir abht kahor (51)
I know all about those brhmaas of K, especially Your inlaws family. They are all against Lord Viu. Do not tell me anything more about them. Ever since You moved to Kpura, Your outlook has become as harsh as theirs. (51)
m kupya nti bhaja tvad rye bhaginy aha te hanta tavrit smi yath bravy evam aha karomi kintv atra ak mama kcid asti (52)
Good sister, please do not be angry with Me, pleaded Vidyvali. Do calm down. I am utterly dependent on you. I shall do whatever you ask Me to, but in this regard I have one great apprehension. (52)
pure rut kcana ki vadant nandasya putro jani ko pi vra sa svaira-caryyo bata lampaatvn na brahma-jter api bhtim eti (53)
In Mathur I heard a rumour that Nanda Mahrja has a mighty son, who is both self-willed and licentious, and who has no respect even for the brhmaas. (53)
atretya nrv iva mayy api drk sa lobha-di yadi vartmani syt sadyas tadsn visjmi naiva kula-dvaya hanta! kalakaymi (54)
If, as I walk on the path, He suddenly looks at Me with the same lusty glance He casts upon all the women of Vraja, I will immediately
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give up My life. Alas, I cannot in any way disgrace My two aristocratic families. (54)
na tatra ak tava kpi yasmd aha svaya tvat-sahit praymi ity eva grgy vacanc calant vidyvalir vartmani kicid ce (55)
My dear sister, said Grg, there is no need to be afraid, for I myself will travel with You. Vidyvali then agreed, and She and Grg set off for Jails house with the others. On the way Vidyvali said to Jail, (55)
mantrauadhbhy garalasya nas tatrsti mantro mama kaha eva yac cauadha tat tv ahi-vallipara mantra japanty rada-piam eva (56) tat te vadh s mama bhakayet ki na vetti p jail jagda s me snu brhmaa-jti-bhakt tad bhakayed eva kim atra citram (57) provca grg na kilauadhdv abhakya-bhakyasya bhaved vicra tatrpi bhdeva-kulasya ea rj pi bhukte kim utnya-jti (58)
Please listen to me. The snake poison is to be removed by both mantra and medication. The mantras are in My throat and the medication is the tmbla that I will chew, which will become sanctified by the mantras in My throat. Good woman, will your daughter-in-law take this medication? My daughter-in-law is very devoted to the brhmaas, replied Jail. Of course She will eat Your chewed tmbla. There is no doubt about that.
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When it comes to medicine, said Grg, there is no consideration regarding what is edible and what is inedible. Even a great emperor who rules over other powerful kings takes the remnants of the brhmaas, what to speak of those from other castes. (5658)
praviavaty sva-gha tata s vidyvale pda-yuga sa-putr adhvayat tat-salila sva-vadhv cikepa mrddhki-mukhorasi drk (59)
Vidyvali soon arrived at Jails house. When She came inside, Jail and Abhimanyu respectfully bathed Her feet. Then Jail went to r Rdh and sprinkled the bathing water on Her head, eyes, mouth and breast. (59)
proce snue! kpi mahnubhv gargasya putrygamad atra bhgyt s susthayiyaty acirea vij mantrais tvad-agni muhu spant (60) kichi-vall-dala-vik ca sacarvavya dantai pahitai sva-mantrai nidhsyate tan-mukha eva tatra gh na kry apatho mamtra (61)
Jail said to r Rdh, O daughter-in-law, by some great fortune, this noble soul, the daughter of Gargcrya has just arrived. She is expert in the science of removing snake poison. She will touch all of Your limbs while chanting mantras, and soon You will become healthy. One more thing, be prepared for Her to place in Your mouth Her chewed tmbla that has been sanctified by mantras. Please do not object to this. (6061)
vidyvalis tan-nilaya pravi vilokya rdh vasanvtgm vadhv padn mastakata ca vastram udacaydau jaratty avocat (62)
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bhujaga-mantrair abhimantrya pi saclaymy aghrita urddhva-gtre yad yvad aga viam ruroha jtvaiva tan nirviaymi mantrai (63)
When Vidyvali entered r Rdhs room, She saw that Rdhs body was covered from head to foot with cloth. She told Jail, Old woman, remove the cloth that covers your daughter-in-laws body. I need to move My hands over Her body, starting from Her feet, while chanting a snake-mantra. My hands will detect what parts of Her body the poison has reached, and when My hands come to those places, I will repeat mantras that will remove the venom. (6263)
tata calan pir agd amuy vaka-sthala norddham ata para yat tad ghaaym sa muhu karbhym asy uro grua-mantra-phai (64)
Jail removed the cloth, and Vidyvali began to move Her hands over r Rdh. She started with Her feet, gradually moving up Her body. When She reached r Rdhs breasts, She went no further, but kept both hands on them as She chanted the incantation to Grua over and over again. (64)
vidyvali prkhyad aho kim etad via na myet karavai kim atra vddh bravt svsyata auadha tadsye snuy kipa bhojaymum (65)
Vidyvali then turned to Jail and said, Old woman, something is wrong! The poison is not leaving. What shall I do now? Jail replied, Kindly take some of that chewed medicine from Your mouth and put it into Hers, then see what happens. (65)
muhur muhu prkipam auadha tadsye amuy kta-mantra-ph
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tathpi vaivaravat vadhus te prakampate nivasiti pragham (66) sarv bahir yta-gha kavenvtya sarpasya japmi mantram muhrtta-mtrea tam eva sarpam hya tenpi sahlapmi (67) cint na kry tila-mtry api drk sajvayiymi vadh tvadym ekgra-citt ghaik-traynte mantra prajapykhilam kaymi (68)
I keep putting that purified medicine into Her mouth, Vidyvali said, but She continues to tremble and breathe deeply. She is still yellow with the poison. I shall have to change the treatment. All of you please leave the room. I will lock the door and recite a snakemantra to summon the snake that bit your daughter-in-law. The snake will arrive within a moment and I will talk with him. Do not worry in the slightest; I will very soon revive your daughter-in-law. After I have been reciting this mantra with focused mind for three hours I will show all of you the result. (6668)
grg-gir t yayur anya-geha muhrttata cyayur apy athtra vidyvaler vcam ahe ca gopyo ghntare bho utety athocu (69)
On Grgs advice everyone went to another room, and after a while they returned to the courtyard outside r Rdhs room. The gops, who knew Vidyvalis real identity, spoke within the hearing of Jail and Kuil, Come on, they said, let us listen to the conversation between Vidyvali and the snake! (69)
svara-dvayenaiva jagda ko yat tat tu sakhya sahas vajagmu y kautuknanda-samudrayor drg vartta-magn su-bha vireju (70)
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bho sarpa-rjtra kutas tvam g kailsata kasya nidea-kt tvam? candrrddha-maule sa ca kdo bhd bhukvbhimanyu jail-suta drk (71)
r Ka feigned two different voices: that of Vidyvali and that of the snake. The sakhs, who understood everything, were immersed in merriment, caught in a whirlpool in the ocean of festive bliss. A wonderful splendour began to spread forth. In Vidyvalis voice, r Ka asked, O king of snakes, where have you come from? With the voice of a snake, He replied, From Kaila. On whose order have you come? Candrrdhamauli1 iva ordered me to come here. What was his instruction? To bite Jails son Abhimanyu. (7071)
agha kim etasya, na kica kintu tan-mtur evsty apardha-yugmam s ki na da, garalnald apy apatya-okgnir atva-tvra (72) tay nubhto bhavatu pragham ity etad artha na hi dayate s tyaktv bhimanyu katham asya jy da tra sdhavya-vara-pradnt (73) durvsassau prathama na tasmd daa sa daavya iha prabhte putrasya vadhv ca yath tioke jjjvalyate s nikhila svam yu (74)
What is Abhimanyus crime? Vidyvali asked. He has not committed any offence, replied the snake. But his mother has committed two.
1 He who wears a half-moon on his head.
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Then why did you not bite Abhimanyus mother? Because Jail will experience a greater burning when she mourns her son than she would through the fire of my venom, replied the snake. That is why I did not bite her. Then why did you bite Abhimanyus wife instead of him? inquired Vidyvali. The snake explained: Durvs, the best of sages, has given the blessing of saubhgyavat to r Rdh, the crown jewel of chaste ladies. Because he has given Her that blessing to be a woman whose husband is alive Abhimanyu cannot die as long as She remains alive. Durvss boon and r Rdhs chastity are extremely powerful. That is why I cannot kill Abhimanyu without first biting r Rdh and killing Her. Today I bit r Rdh, and at dawn tomorrow I will bite Abhimanyu. The rest of Jails life will be filled with fearsome suffering as she mourns both her son and her daughter-in-law. (7274)
ki hanta tasy apardha-yugma durvsasi rla-hara-svarpe kaka ekosty aparan tu ambhor ya iadevo harir asya ce (75) nandtmaje lka mahpravdas tad-bhojane bdha-kara sva-vadhv nirodhatas tan-nija-kanyay s srddha vraje roditu sarva-klam (76)
Vidyvali then asked, Please tell Me, what are the old woman Jails two crimes? The snake replied, Jails first offence was to defame the sage Durvs, who is a manifestation of Lord iva himself. The second offence was to falsely accuse Nanda Mahrjas son, who is even the source of r Hari, the worshipable deity of Lord iva. By confining her daughter-in-law to Her room, Jail has created an obstacle for Nanda-nandana r Ka to get His meals. Because of these two offences, Jail and her daughter Kuil will weep in lamentation for
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r Rdh and Abhimanyu for the rest of their lives here in Vrajamaala. (7576)
h putra! h pra-same snue ki omi h hanta! ciryuaus tam vidyvale! tvac-caraau prapann prasdaymu bhujagdhirjam (77) vadh na rotsymi kadpi seya praytu nandasya pura yatheam sambhojayitvaiva hari prakma pakt punar mad-gham etu nityam (78)
When old Jail heard this, she began to weep loudly. She cried in grief, Alas, alas, O my son, O daughter-in-law, who are my very life air! Will I never again hear you receive the blessing, May you both live long? She then implored Vidyvali: O Vidyavli, I am surrendering at Your feet. Please satisfy this king of snakes, somehow or other. From now on, I will never prevent my daughter-in-law from daily going to Nanda Mahrjas house to cook for r Ka. She is free to go according to Her desire. She will return home only when She has completed all Her duties there. (7778)
durvsasa ta atao nammi mune pardha mama h kamasva jartury atimanda-buddher janma-btulatay sthity (79)
O Durvs, best of sages! I pay my obeisances at your feet hundreds and hundreds of times. I am praying to you to please forgive my offence. I am renowned for being old, feeble-minded and quite mad since birth. (79)
kany mameya tu sad kubuddhir vadh sul prasabha dunoti rutveti mtur vacana dharay nipatya soce kuil pi natv (80)
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kamasva sarpendra-kp kuruva mad-bhrtara m daa naiva rotsye vadh na cpi pravadmi jtu tatrlibhir yatra bhavet tad-icch (81)
The mind of my daughter Kuil has always been devious and crooked. r Rdhs character and disposition are good, but my daughter has caused Her much suffering for no reason. Hearing her mothers words, Kuil fell to the ground to offer her respects to the snake. O king of snakes, please forgive me! Please be kind and do not bite my brother! I will never again make any accusations against Rdh, and I will never again prevent Her from leaving the house. From now on She can go wherever She wants with Her sakhs. (8081)
sarpo vadad bho utu gopya sdhvy eva rdh apatho tra ambho tva cpi ktv apatha sva-snor mrddho vadtrstu mama pratti (82)
The king of snakes said, O gops, carefully hear My words. I swear by Lord ambhu that r Rdh is a virtuous and chaste wife. O Jail, I will only trust you if you accept this as fact and swear an oath upon the head of your son. (82)
tvad-ukta ittha apatha kto ya vadh na rotsymi kadpy ahndra! snu ca putra ca cirya jvatv ima vara me kpay prayaccha (83)
On hearing this, Jail placed her hand on her sons head, and swore the oath. She then said, O king of snakes, I have full faith in Your words. I will never again confine my daughter-in-law to the house. Please bestow Your mercy upon me this once by blessing my son and daughter-in-law with long life. (83)
47
bha prasanno smi jaraty ayi tva durvsasa pjaya bhojayasva rdhgata sva garala ghtv vrajmi kailsam ito dhunaiva (84) ka-pravda yadi te snuyai dadsi dehy atra na me sti kopa ruatsi t cet sahasgatas te vadh ca putra ca ru dami (85)
The snake then said, So be it. I am completely satisfied with you, old lady. You should also worship Sage Durvs and offer him good food. I shall now remove the poison from r Rdhs body and return to Kaila. If you wish, you may falsely accuse your daughterin-law of having some relationship with r Ka; I will not be angry with you for that. But from this day forth, if you ever prevent Her from going here and there, I will be so enraged I will immediately bite your son and daughter-in-law, and they will both die. (8485)
provca vidyvalir tta-mod bho gopik dhatta-muda mahihm via ghtvnta radhd ahndro nirmaybhd vabhnu-putr (86)
Thereafter, Vidyvalis voice joyfully exclaimed, O gops, now you can be supremely blissful! The snake has removed the poison and disappeared, and Vabhnu-nandin is completely cured. (86)
udghaym sa yad kava tadaiva sarv viviur ghnta papracchur etm ayi! kd tva susth smi tpo mama nsti ko pi (87)
They opened the door and entered the room. Rdh, they asked, how are You feeling now? I am feeling well, She replied. I do not feel any burning sensation any more. (87)
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vidyvaler aghri-yuga praemur dhanyaiva vidy tava dhanya-krtte sajvya rdhm ayi puya-vth dhanym avindas tava dhanyam yu (88)
Everyone bowed respectfully at Vidyvalis feet and said, O Vidyvali, all glories to You! You have gained limitless pious credit by restoring r Rdhs life, and Your life has become completely auspicious. (88)
lalga kare kuil jaratya s prha kanye kim ida bravi ekena hrea kim adya sarvlakram asy adhunaiva dsye (89)
Kuil whispered in Jails ear, Mother, give r Rdhs necklace to Vidyvali as a reward. What are you saying, Kuil? Jail responded. Why only a necklace? I will give Her all of r Rdhs jewellery! (89)
snue! prasda sva-karea sarvlakram et paridhpaya tvam vrajevar tvaj-janan ca ghra dsyaty anekbharani tubhyam (90)
Daughter-in-law, Jail said, with a happy heart adorn Vidyvali with all Your ornaments. Your mother and Vrajevar r Yaod will soon give You many new ones. (90)
vidyvale! mac-chapatho na neti m brhyato maunavat tava tvam tatas tu rdh paridhpayant bhmbardi-svagata jagda (91)
Vidyvali, my daughter-in-law will personally adorn You with these decorations. Please accept them for my sake; do not say that You cannot accept these gifts. r Rdh proceeded to use Her
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clothes, ornaments and so forth to decorate r Ka, who was disguised as Vidyvali. As She did so, She thought: (91)
yo m sakhn purato pi naiva aka sambhoktum aya priyo me varv nanndu ca samakam eva m nirvivda sama-bhukta bham (92)
My beloved and I cannot enjoy in front of My sakhs, even though they are as close to Me as My own soul; yet today He has freely enjoyed with Me to His hearts content, right in front of My motherin-law and sister-in-law! (92)
vmya ca karttum mama nvako bhva para kevala-dakiaiva kintv adya vch januo py apri tac-carvita bhuktam aho muhur yat (93)
Today I had no opportunity to display My contrary nature (vmya-bhva); I could only remain in a submissive mood (dakiabhva). But let it be. Today, the desire I have held dear birth after birth has been fulfilled, because today, over and over again, I tasted the tmbla chewed by My beloved. (93)
pde nipatyaiva madya-kntam nya skt samabhojayan mm vadh tad asy carae nanndu varv ca me bhaktir avicyut stu (94)
For such a long time I have considered My mother-in-law and sister-in-law to be My enemies, but today they have brought My Pra-knta, the beloved of My life, to our very house. They have bowed down and worshipped His feet, and they were the cause of Him meeting and even enjoying openly with Me. Because of this, I pray to have firm devotion to their feet. (94)
sambhoga-pacd api tan-nidec chgvaymi priyam agrato pi
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asy aye dhanya vidhe numas tv vtta tavaitat kva nu varaymi (95)
Today We met each other, and now I am decorating My beloved Pra-vallabha directly in front of My mother-in-law; and on her order as well! O Providence, you are blessed! I offer you My homage and sing your glories. Where and to whom could I possibly narrate this incident that was orchestrated by you? (95)
vidyval prha bhaginy ata kim rye! tvad-j karavai vadaitat y vo gha ghram ata paran tu rtrir nithd api hy adhik bht (96)
Noble Jail, said Vidyvali, it is already after midnight. Please tell us what you want us to do now. If you have no more instructions, we two sisters should quickly return home. (96)
jaraty avdd ayi grgi! vidyvalis tath tva ca hahd iyatym rtrau katha ysy atha sukhena mamaiva gehe svapita katha na? (97)
Old Jail said, Grg and Vidyvali, how can you return to your home in the middle of the night? Why do you not happily rest in our house tonight? (97)
jagda grg jaile! tvad-uktam avayam etat karavva bham na yti cittd via-ea-gandhasambhvan me khala-sarpa-jte (98)
Grg replied, I will certainly obey your words, because a trace of that deceitful snakes poison is still left in our hearts and has not been completely dispelled. When someone has been bitten by this black snake (ka-sarpa), their fever may seem to go down at first, but there is a chance that it may rise again. It is necessary for the patient to remain near the one who is learned in mantras. (98)
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provca bha jail sa-kany tad adya vadhv saha pupa-talpe ekatra vidyvalir iddha-mantr sukha balabhy svapitu prakmam (99)
Both Kuil and Jail said, So be it. Let Vidyvali, who is learned in mantras, rest happily together with r Rdh on the flower-bed in the room on the roof. (99)
idda vilsa-rasikau rata-sindh cru hillola-khelana-kal kila tena tuau prembdhi-kautuka-mahiha-taraga-rage sakhya sukhena nantur na virmam pu (100)
r Rdh and r Ka are most adept in relishing divine pastimes. The ingenious, artistic sports They manifest are magnificent waves in the ocean of pure, spiritual amorous love. The sakhs also dance incessantly in this sporting arena in the waves of merriment in the ocean of prema. (100)
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Disguised as a Female Singer

K The Fourth Mischievous Playful Pastime k
rdh kadcid atimnavat babhva t na prasdayitum aia hari praahya smdibhir bahu-vidhair vitatair upyai
kaundy sahtha kim api pratatna mantram (1)
ne day, r Rdh was in deep mna (sulky mood). Although r Ka brought Her gifts, praised Her and tried to pacify Her in every way possible, nothing He did had any effect. At last He went to see Kundalat, to consult with her privately about what to do. (1)
bhmbardi paridhya vidhya nrvea vikasvara pika-svara-maju-kaha srddha tay mdu-raan-mai-npurbhy padbhy jagma jail-nilaya nilya (2)
After discussing the situation with Kundalat, He disguised Himself as a beautiful young girl. He donned young girls clothing and jewellery, and assumed a voice so sweet and enchanting that it put the melodious song of the cuckoo bird to shame. In this way, He went with Kundalat to the house of Jail, His jewelled ankle-bells tinkling softly as He walked. (2)
rd vilokya sahas sahas sahli saundarya-vismita-man avadan mgk ehy ehi kundalatike! vada vttam u ki hetuka gamanam etad abhd akasmt (3)
r Rdh was in the company of Her sakhs. The moment r Rdh set Her doe-like eyes upon this extraordinarily attractive young woman approaching in the distance with Kundalat, Her mind became completely enchanted. Smiling, She addressed Kundalat: Come, come Kundalat and tell us right now why you are paying us a surprise visit today. (3)
keya kuta kim abhidhnavatti p r-rdhayvadad im prati kundavall nmn kalvalir iya mathur-praded atrgat ruta-bhavad-gua-nma-krtti (4) gnair gir gurum api prabhaved vijetu kim vcyam etad avagacchata gpayitv kasmd aikad iyatm ayi! gna-vidy skt purandara-guro kva nu tat-prasaga (5)
And who is this beautiful young woman with you? Where does She come from, and what is Her name? Rdh, replied Kundalat, Her name is Kalvali. Having heard of Your name, fame and qualities, She has come from Mathur to meet You. Her expertise in singing surpasses that of even Indras guru, Bhaspati. What more can I say? You will only understand what I mean if You hear Her sing. My friend, Kundalat, r Rdh then asked, from whom has Kalvali learned such skill? From Bhaspati himself, replied Kundalat. And how did She get the chance to meet him? (45)
satra yad girasam atra vargi! vipury vyatanyata nu mthura vipra-varyai tarhy eva so mara-purt sahasaitya msa vsa vidhya paramdta nananda (6)
Beautiful-limbed Rdh, replied Kundalat, once, when the brhmaas of Mathur were performing a great girasa sacrifice,
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TH E F O U R T H M I S C H I E V O U S P L A Y F U L PA S T I M E
Bhaspati came there from the abode of the demigods and stayed in Mathur for one month. He received great honour at that place, and this pleased him immensely. (6)
madhye sat sa hi kadcid agyad eva gta yad etad adadhd iyam li! sadya medhvat tad aparedyu raho jagau tat tena svarea bata tair api tla-tnai (7)
Sakh Rdh, one day in that respected assembly, Bhaspati performed a recital of a celestial song. This song is extremely difficult to sing, but Kalvali is so astute that amazingly She immediately memorised it, and the next day She sang it with precisely the same complex rhythm and subtle melody as he used. (7)
rutv bhaspatir aho mama gtam rt k gyatti bahu-vismayavn avdt martyo py aikad ayi mat-sakd-uktito yad durga dyu-gnam api vipra! tad-nayaitm (8)
When Bhaspati heard Her sing, he was filled with amazement and inquired from one of the Mathur brhmaas, Who is this young woman who is singing my intricate celestial song? I am astonished! She is a mere resident of this mortal world, and yet She has learnt this song after hearing it only once. Please bring Her to me. (8)
viprdeam avpya gpati-puro ytm im so bravt tvm dypayit smi dhmati! par gndharva-vidym aham medh te nupam pikli-vijay kaho yad dyate naivd manu-jeu labdha-janu no kinnarm api (9)
On Bhaspatis order, the brhmaa brought Kalvali before him. Most intelligent of young girls, said Bhaspati, Your genius is matchless and Your voice defeats the cooing of cuckoos. How wonderful! I will therefore instruct You in the topmost knowledge of the Gandharvas. Such a fine intelligence and sweet voice cannot be found in the realm of human beings, or even Kinnaras. (9)
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adhpya msam iha varam api svaya svarntm aphayad imam iyam vinnte prpyvan madhu-purm agamad vraje hya sya tathdya tu tavgrata gat bht (10)
Bhaspati instructed this girl for the duration of his months stay in Mathur. Then he took Her with him when he returned to the heavenly planets and taught Her there for yet another year. She returned to the Earth planet at the end of the month of vina, and came to Mathur only yesterday. Now, today at dusk, She has come before You here in Vraja. (10)
tad gyat kim api bhvini ka nu rga gyni mlava-hima-praaya-pradoe ka v svara su-mukhi! a-jam atha ruti v k tasya vacmi catasv iti cdia tvam (11)
Upon hearing Kundalats story, r Rdh said, O Bhvini (beautiful lady), sing something for Me. Vndvanevar, replied Kalvali, which rga would You like to hear Me sing? r Rdh replied, It is twilight, so You may sing a mlava rga. Sumukhi (beautiful-faced one), in which melody should I sing? Please sing in aaja, replied r Rdh. Kalvali then asked, Rdh, in which of the four different rutis of that melody will I sing? (11)
kahe rutir na tava vta-kaphdido uddh bhaviyati kadpi vinaiva vm tad-rga-tla-gamaka-svara-jti-tnagrma-riy madhuram tanu gtam ekam (12)
O beautiful one, replied r Rdh, if one has a bodily disorder in which the kapha or vta in the throat is out of balance, it is not possible to sing purely. In the same way, it is not possible to sing pure notes without the backing of a v. Nonetheless, I would like to hear
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You sing a sweet song full of the various attributes of music such as scale (rga), rhythmic cycles (tla), musical notes (svara), ornaments (gamaka), the particular class of rga (jti), improvised variations (tna) and the Vedic system of melody (grma). (12)
rdhe! vinaiva bhavatm iha gna-vidy jnanti k kalayat milit ruts t procyettham tanuta keky-ali-vnda-ninditn-nan-tanana-rti surti-gnam (13)
Rdh, said Kalvali, who in this universe is as expert in music and song as You are? I can only sing simple melodies. Please listen. Saying this, Kalvali began to sing, T n na n ta na na , in such a beautiful voice that She put to shame both the peacocks and the bumblebees. (13)
dau priyli-vitater nayanru-nadya sasrus tata sthagitat yayur eva madhye antya-kae tu kara-kopalatm avpya petu hana-hanad iti kiti-pha eva (14)
When r Rdhs dear sakhs heard Kalvalis sweet singing, rivers of tears flowed from their eyes. As the song progressed, their rapture and enchantment became such that their tears even stopped flowing. Then, at the songs completion, those tears pattered to the ground like a shower of small stones. (14)
tasy kahoratara-mnajuas tu cittahropala dravam avpa yadaiva sadya scaryam khad ayi hanta! kalvale tvadgna sudh sura-purasya tiraskaroti (15)
r Rdhs heart had become as hard as a diamond because of Her mna, but now it was melting, and this surprised Her. Dev, Kalvali, She said, Your song is so sweet it far surpasses the sweetness of the nectar of the demigods. (15)
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tvdg jano yadi mamstika eva tihed bhgyj janus tad akhila saphal-karomi nandtmajo yadi puna uyd guan te kahd bahir na hi karoti tad kadpi (16)
If only someone with Your skills would always stay with Me. Oh, then I would be so fortunate! Only then would My entire life become successful. But listen, Dev, if the son of Nanda Mahrja hears of Your singing, He will certainly always wear You as an ornament around His neck. (16)
abruta kundalatik na vadaitad et sdhv tvam eva nija-kaha-ta nayainm naivnyath kuru tatas tu parrddha-nika ditsu sukhena parirabdhm iyea rdh (17) kare lalga lalit tha vimya subhr rce bravi vara-varini satyam etat sammnana samucita na hi nika-dnt syt tena sarva-vasanbharani dsye (18)
Rdh, Kundalat said, among women, Kalvali is the very epitome of virtue, so do not speak to Her like this. You should personally embrace Her; dont do anything else. r Rdh then stepped forward to embrace Kalvali and to present Her with a precious necklace, but Lalit whispered in r Rdhs ear, Rdh, who is this person You are about to embrace? It is none other than that wicked and deceitful lover of Yours in the guise of a lovely woman. My dear friend Lalit, r Rdh replied out loud, you give supremely valuable advice. Indeed, after careful consideration you are speaking the truth. I was going to express My appreciation by simply presenting Her with a necklace, but that would not show Her proper respect. I shall therefore present Her with all sorts of jewelled ornaments and fine garments. (1718)
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tad rpa-majari! mad-agrata eva yya citrmbari paridhpayata prayatnai udghtya samprati-purtana-kacuka dr navya samarpayata tuga-kuca-dvaye sy (19)
r Rdh then turned to Rpa-majar and said, O Rpa-majar, carefully dress Kalvali right before Me in a bright new outfit of many colours. Take off Her old bodice, and quickly cover Her raised breasts with a new one. (19)
kaundy abravt sumukhi! nodghaaygam asy sakocam psyati para bhavad agra e tad dehi yad yad ayi ditsasi sarvam eta gatv sva-dhma paridhsyati na tv ihaiva (20)
Kundalat promptly spoke up. Beautiful-faced Rdh, she said, please do not take off this beautiful young girls clothes, for She will feel shy and embarrassed in front of You. Just present Her with whatever You want to give Her, and let Her take it home to try on there. (20)
na str-sadasy api bhiya kurute hriya ca strti prasiddhir adhik sakhi! sarvadee nanda-vartmani katha na yiysasi tva sakoca-kaakam ihrpayasi svaya kim (21)
Sakh Kalvali, said r Rdh, everyone knows that women never feel bashful or fearful when there are only other women around. Tell Me, are You not creating the thorny obstacle of shyness on this very happy occasion? (21)
rdhe! na mlya-vasanbharadi kicid ag-karomi kim u gyaka kanyakham? tva cet prasdasi sakt parirambham eka dehy ehi m na dhana-gdhnu mavehi mugdhe (22)
Oh, Rdh, Kalvali said, I will not accept any garlands, clothes or ornaments. Naive girl, I am not the daughter of a singer! If You are
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pleased with Me, then only once give Me the wealth of Your embrace. Do not think I am greedy for any other treasure. (22)
vmya kim atra kurue paridhehi sdhu no ced bald api vaya paridhpayma ek tvam atra atao vayam ity atas te svtantryam astu katham ity avadhehi mugdhe (23)
Oh, sakh, r Rdhik then replied, why are You so contrary? Why do You refuse My offer? Please put on these fine garments and jewelled ornaments. If You do not comply willingly, I will dress You Myself by force. Look, You are alone, and I have hundreds of sakhs with Me. Silly girl, I warn You not to act so independently before Me. I am telling You, just be careful! (23)
dve skandhayor dadhatur acalam agrato sy phe vyamocayata kacuka-bandham ek vaka-sthald apatat subhat-kadambapupe tad sapadi karttita-kicid ao (24)
Having said this, r Rdh ordered the sakhs to dress Kalvali in the new bodice. Two sakhs in front of Kalvali firmly seized the veil on Her shoulders, while another sakh went behind Her to unfasten Her bodice. As the bodice loosened, two very big kadamba flowers, each somewhat flattened on one side, slipped out and fell to the ground. (24)
ki hanta ki patitam etad ayti p dsyo khil jahasur eva sa-hasta-tlam labdhvaguhana-pa yadi jihrati sma ph-cakra tam atho vabhnuputr (25)
Aha! cried r Rdh. What has fallen out of Her bodice?! Rpamajar and all the other maidservants clapped their hands with glee, and then shyly covered their laughing moon-like faces with their veils. Vabhnu-nandin r Rdh turned Her back on r Ka and sat down. (25)
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l-kulasya sudurvara eva vaktre vastrvto py ajani sa-svana eva hsa rdhpy adhn nibhtam asvanam eva hsya ka ca kundalatik ca jahsa pact (26)
When the sakhs saw what r Ka had done, they tried to suppress their mirth by holding their veils over their mouths. Unable to control themselves, however, they burst into loud peals of laughter. Without uttering a word, r Rdh also joined in, and at last, so did r Ka and Kundalat. (26)
mrtto hsya-raso muhrttam abhavat svdyas tata procire sakhyo hanta! bhat-kadamba-kusume dhanye yuv bh-tale dhrtte prpita-kaitave api punar nikaitave antato bhtv hsya-rasmtbdhim anu ye sarv nidhatta sma na (27)
Then, the personified form of the transcendental mellow of laughter (hsya-rasa) manifested for a moment in their midst, for everyones supreme enjoyment. The sakhs began to address the two kadamba flowers, saying, O great big kadamba flowers, of everyone on the face of this Earth, it is you who are truly blessed. You are not usually duplicitous, but you have become so by your association with this cunning person. As flowers of a tree, you know no cunning. But now that you are in the hands of this cheater, you are showing such shamelessness that you have assumed the form of a young girls breasts. We are all drowning in an ocean of the nectar of laughter because of you. (27)
bho bho kundalate! kva te sahacar lajj na s dyate ptlasya tale mamajja salile s kundavally saha tucchyaiva bhavmi hanta vigata-cchytra va ki bruve tad yumad-vadaneu ntyatu gir dev yathea muhu (28)
The sakhs asked Kundalat, Oh, Kundalat, where has your companion Bashfulness gone now? She and Kundalat have both drowned in the depths of the water of Ptla-loka, said Kundalat. You cannot see her now.
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If Kundalat and her sakh named Bashfulness have drowned and passed away, then who are you? they asked. Oh, I am only her shadow. But if Kundalat has departed, how can we see her shadow? the sakhs persisted. I have nothing to say, said Kundalat. May the goddess of speech dance upon your tongue. (28)
prem gpati-iyay saha sad sat-saga janmato mithy-v na hi jihvay paricit sdhv sva-dharma muhu adhypytanu karma krayasi te khytir vraje bhyas ndy bht tava vchita yadiyat kpi vyath sahyatm (29)
Lalit then spoke. Kundalat, your love for Bhaspatis disciple and your good association with Her has been increasing steadily since your childhood. There is no trace of a false statement on your tongue. Your glories are heard again and again throughout Vraja, and it is proclaimed that you instruct chaste girls in their own righteous activities. Thus you perform great deeds on behalf of Kmadeva. Unfortunately, your desire was not fulfilled today, and consequently you have to tolerate great pain. (29)
nt vividha-prayatna-racit vidy tidrd guror vikretu sudhiy tvay dya rabhasd l-sadasypae vikrt na hi sbhavat punar aho hsyspad-bhtat prpt drag au bhakaa sa hi yadyta bhavadbhym iha (30)
Sakh Kundalat, how supremely intelligent you are. Today you proudly came to our assembly from far away and have with great endeavour tried to sell this knowledge you received from your guru. But alas, you have not been able to sell your knowledge, and instead you have quickly become a laughing stock. Maybe you came at an inauspicious time. (30)
atrpae drutam im lalite dya vidy vikrya vchitam aha yadi sdhayiye tat kacuk vitarasha na ced dadmi tubhya sva-kacukam aha kriyat pao yam (31)
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r Ka responded, Lalit, I can easily sell this knowledge in the market place of the sakhs and fulfil My desires. Now give Me that bodice, or I will dress you up in it. (31)
uka prasnamayi korakat na gacchet pre gate na khalu ceata eva deha dambh katha vidita-tattva upaiti pj svmin! m pratibhay na mala prayhi (32)
When Lalit heard this, she said, O king of rogues! Can a driedup flower become a fresh bud? Can a body function after its life-airs have left it? Who will continue to worship a proud and deceitful person once his deceit has been revealed? Oh, Svm, do not take part in this disgraceful event by exercising Your talents in lying. (32)
ka sva-vakasi puna kusuma-dvaya tad dhtv jagma jail-gham eva sadya soccai svara bhuvi nipatya tath ruroda yenkulaiva jail muhur pa khedam (33)
r Ka picked up the two kadamba flowers. Putting them back on His chest as false breasts, He went to Jails quarters. There He fell to the ground, wailing loudly. This distressed Jail and she repeatedly expressed her concern. (33)
k tva, rodii ki kuto si, kim abht te vipriya putri tat sarva brhi vimjya locana-jala-klinna mukhmbhoruham h h hanta bhavmi bhgya-rahit dhi me janur dhik tanu dhi m dhig dhig iti pravddha-davathu prace rddham arddha vaca (34)
Who are You, my daughter? Where have You come from? Why are You crying? Has someone harmed You? Wipe the tears from Your lotus-face and tell me everything. Trembling, Kalvali told Her sad story in a faltering voice. O noble lady. Alas, alas, how unfortunate I am! Fie upon My body. Fie upon My very birth. Hundreds upon hundreds of curses have fallen upon My head. (34)
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vso me vabhnu-bhpa-nagare r-krttidy svasu kanyha saha rdhay sama sad saprtir blyata yt smi cird aha nija-ght t draum utkahay s m naiva vilokate na vadati premn na cligati (35)
I reside in King Vabhnus town, and I am the daughter of Krtids sister. I have had a close, loving relationship with Rdh since My childhood. I came from My home, eagerly looking forward to meeting Her again after a long time. Alas! Rdh will not so much as glance My way, what to speak of embrace Me with love and affection. (35)
m dv smayate na naiva kuala-prana karoty dart tat prair mama ki prayojanam ims tyakymy aha tvat-pura rye! tva vimvadhraya kad ko me pardho bhavat t tva pccha muhu pradya apatha s me katha kupyati (36)
When She saw Me, She would not smile sweetly at Me, not even once. Nor was She attentive to even once inquiring about My wellbeing. What is the use of My staying alive? I shall give up My life right now before you. Noble lady, please try to recall whether you know of any offence I have committed against r Rdh. And please ask Her again and again why She is angry with Me. (36)
vatse! samvasihi ko pi na te pardho gacchmi sarvam adhunaiva samdadhmi ta snehaymi bhavat parirambhaymi salpaymi rajan saha yaymi (37)
Upon hearing Kalvalis pitiful speech, Jail said, O daughter, calm down and do not be afraid. You have not committed any offence. I am going to settle this right now. I will arrange that Rdh soon gives You all Her love and affection. I will see to it that She embraces You and talks to You. And what is more, this very night You will both rest together on the same bed. (37)
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ity uktv sahas snulayam agd dvlipl pura prvocal lalite! kim dg abhavad vadhv sva-bhvo dhun tasys tta-purd iya sva-bhagin t draum utkahayaiv gt s katham atra sa-praayam ven na sambhate (38)
With these words, Jail burst into her daughter-in-laws quarters. Seeing the sakhs there, she turned to Lalit and said, Lalit, why is my daughter-in-law in such a contrary mood today? Her own cousinsister has come from Her fathers town, eager to see Her, but She is neglecting Her. Why will She not speak kindly to Her? (38)
payai nayanru-sikta-sicay khinn smad antarmah kruya janayaty ata su-carite! sd-guya-pre snue en sdhu parivajasva kuala pccha priya kicana bruhyasy hdaya-vyathpasaratu prhi m praya (39)
Jail then addressed r Rdh, O Sucarit (girl of good conduct), O my daughter, You are full of good qualities. My dear daughter-inlaw, just look. This unhappy girls clothes are wet from Her tears. My heart is filled with deep compassion for Her. Remove the pain from Her heart: embrace Her properly, ask Her about Her well-being, and speak to Her affectionately. Make Her happy as She was before, and then I will also be satisfied. (39)
rye! yhi gha yath diasi tat kurve sukhendhun evai tvati blik-jana-vth-vde svaya mpata bllya sado lpa-buddhi-vayaso bhka-praskrudhas tsu tvdg apra-buddhir atul pramik ki patet (40)
Mother-in-law, replied r Rdh, I shall certainly follow your instructions, so please return to your quarters and rest happily. It does not befit you to become involved in the petty quarrels of young girls. All young sakhs are the same; their age is small and so is their intelligence. They swing between quarrel and mutual affection from one moment to the next. Your intelligence, on the other hand, is unsurpassed, and you are highly authoritative. Is it appropriate for you to become involved in these childish quarrels? (40)
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uttiha m vada para mama mrdhna eva datto may apatha mru-gale gha tma-svasram anay saha bhukva eva m bhindhi me guru-janasya nideam etat (41)
O daughter-in-law, say nothing more, Jail said. Stand up and immediately embrace Your sister. Have Your meal together and then take rest together. I am Your senior and elder, so do not disobey my order. (41)
rye! sa-prauhi mm disi yadi tato vacmi satya yad e prvocat kundavall kautaram adhika dusaha tena kopt nsy vaktra viloke yadi punar adhun seyam asy prasdet tarhy evha prasann diasi yad akhila tat karomy eva bham (42)
O mother-in-law, replied r Rdh, you have instructed Me with firmness and seriousness; but before I obey your order, please hear one thing. This girl has spoken harshly to Kundalat, and that is why I feel so indignant that I do not even want to look at Her. If She makes up with Kundalat, then I will also be satisfied; and I will certainly do as you have told Me. (42)
rye! vakti m snu tava na mm e kau-vyharan npy asyai kupit smi t prati tata provca rdh sphuam ki mithy vadasha kupyasi na ced asyai prasdasy ala kaha-grham iya tvaydya rabhasd ligyatm agrata (43)
O noble lady, Kundalat said, your daughter-in-law is lying. Kalvali has not spoken harshly to me, and I do not feel angry towards Her at all. r Rdh boldly said to Kundalat, How can you lie in front of My mother-in-law? If you are not angry with Kalvali, and if you are really happy with Her, then embrace Her now for us all to see. (43)
t sthit sapadi kundalat vilokya prha sma sapratibham eva tad mgk
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rye! parma cira katarbravn nau mithyeti t paribhavasya vidhehi ptrm (44)
Upon hearing r Rdhs words, Kundalat fell silent. When doeeyed r Rdh saw this, She immediately spoke the following clever words: Mother-in-law, you please decide which of us is lying, and then reproach that one. (44)
et yad atra na parivajate sa-hara tat kopa-ligam iha ka khalu saaya syt vddh vadan mama vadhr iha vakti satyam anta prasdati na kundalat yad asym! (45)
Surely, if Kundalat is not delighted to embrace this pretty young girl, there must be something wrong. She must be angry with Her. Who could doubt that? My daughter-in-law is speaking the truth, the old woman said. Kundalat, why dont you forgive Kalvali and be pleased with Her? (45)
yena prasdasi tad eva karomi kaundi mny smi te dya racit jali rasmi tubhyam vkyaiva man-mukham im parirabdhum esi nta para vada ha h apatho mamtra (46)
Oh, Kundalat, I will do whatever it takes to make you happy with Kalvali. Now listen to me. I am your worshipable superior, but I am begging you with folded hands to embrace this girl before my eyes. Do not say another word. Aah! For this end I take an oath upon my head! (46)
ry dadti apatha na vibheyato pi k dhr iya tava tad ehi parivajasva ity laya ca jail-kuile ca dhtvaiv ligayan bata mitho hari-kundavalyau (47)
When Kundalat made no move to embrace Kalvali, the sakhs called out, O Kundalat, are you not afraid of this good womans
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oath? Just see! What kind of intelligence do you have? Just embrace Kalvali right now. Saying this, Jail, Kuil and all the sakhs caught Kundalat and forced Her to embrace r Hari in His disguise as Kalvali. (47)
vddh tad kila na bheda-bhaviyad rd l-tater hasa-raso na virmam aiyat t cela-ruddha-vadans tad api prahsa niabdam eva vidadhu ca dadhu ca modam (48)
If old Jail had not been present, the sakhs would not have been able at all to stop themselves from plunging into hsya-rasa. As it was, they just covered their faces with their veils and drowned in silent blissful laughter. (48)
vddh vadhm atha jagda nija-svasra brhi priya parirabhasva ca nirvivdam ity tmpi-vidhtau drutam eva rdhknau mitho tiparirambham avpayat tau (49)
Thereafter, the old woman told r Rdh, Daughter-in-law, now You should speak lovingly with Your sister and warmly embrace Her. Jail suddenly caught r Ka with one hand and r Rdh with the other, and drew Them together in the snare of a tight embrace. (49)
harru-bindu-nikara nudata pratisvacelena bho sukhayata ca mitho bhaginyau sambhujya kicana sukhena ktaika-talpasvpe dha-praayato nayata tri-ymm (50)
O sisters, she told Rdh and Ka, I see that You are crying from the bliss of Your embrace. Now share Your mutual happiness by using Your cloth to wipe away each others tears. After that, go and happily enjoy a meal together, and then very affectionately spend the night with each other. (50)
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vddh jagma ayitu nija-geham rt ka pragalbhatarat dadhad khyad l vidy vigtata-mat gamitm api drg vikrya vchitam avindam ato jit stha (51)
Having said this, the old woman left to take rest in her chambers some distance away. r Ka then spoke to the sakhs even more boldly and arrogantly than before: Look, sakhs, you thought that this knowledge of Mine was contemptible, but I have quickly sold it and thus attained the result I desired: victory over you all. (51)
bhrtar vadhr yad iha bho samabhoji tasmd adyaiva vchitam alambhi jaya ca bhyn setur yadi truita eva tad-rddha-bhukt naivstv iya bhavatu pra-manorathaiva (52)
O king of all gallants, Lalit said, You have indeed achieved Your desired result by enjoying Kundalat, who is your own sister-inlaw, and thus You have gained the greatest victory. Now that the rules of social conduct are broken, why keep Kundalat only half-enjoyed? Why not fulfil all her inner desires? (52)
bhrtrpi uddha-manas bhagin sutpi pitr tra ki na parirabhyata eva loke yumkam nakha-ikha smara-bhva eva tvras tad-tma-samam eva jagac ca vettha (53)
Kundalat said, Lalit, cannot a brother embrace his sister with a pure heart, or a father his daughter? Your whole body is burning from head to toe with intense amorous desire, so you think that everyone else in the world burns with that same desire. (53)
ity uktavaty atirueva nivedya kundavall bahir-bhavanam eva yaddhyatihat tasy prasdana-kte niragu ca sakhyas tatraika eva kusumesur apd yuvnau (54)
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Saying this, Kundalat left the room, as if full of anger. All the sakhs followed her to try to pacify her. The only one left inside was the flower-archer Cupid, who engaged in protecting the youthful Couple, r Rdh-Ka. (54)
subhr-vibhaga-kuilsya-saroja-sdhumdyan madhu-vrata-vilsa-susaurabhni samprpya jla-vivareu jughrnur eva prehlaya pratipada pramadormi-pujai (55) iti rila-vivantha-cakravarti-pda-viracita r-r-camatkra-candrik sampra
From outside, r Rdhs dear sakhs peeped in through the patterned, latticed windows and inhaled the beautiful fragrance of the amorous pastimes of Madhusdana r Ka. He Himself was intoxicated by drinking the honey of r Rdhs frowning lotusface, which was decorated with arched eyebrows. The sakhs felt themselves falling deeper and deeper into the waves of an ocean of bliss. (55) Thus ends the bhvnuvda of the r Camatkra-candrik of rla Vivantha Cakravart hkura by rla Bhaktivednta Nryaa Mahrja.
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Shri Camatkara Chandrika - Vishvanath Chakravarti Thakur

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Shri Camatkara Chandrika - Vishvanath Chakravarti Thakur

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r r guru-gaurgau jayata

A Moonbeam of Complete Astonishment

ISBN 81-86737-33-2 Gaudiya Vedanta Publications 2006

First printing: October 2006

A Moonbeam of Complete Astonishment

translated from the Hindi edition of rmad Bhaktivednta Nryaa Mahrja

Dedicated to my Holy Master

r gauya-vednta-crya-kesar nitya-ll-pravia o viupda aottara-ata r rmad

Bhakti Prajna Keava Gosvm Mahrja

The Life History of rla Vivantha Cakravart hkura

Re-establishing the doctrine of parakyvda

rpad B. V. Bhgavat Mahrja

Janak ds, Ka-priy ds and Larli ds

rpad B. V. Dmodara Mahrja and Mukunda-datta dsa

Bhaktivednta Nrya a Mahrja

nitya-ll-pravia o viupda r rmad

Bhaktivednta Svm Mahrja

Bhakti Praj na Keava Gosvm Mahrja

nitya-ll-pravia o viupda r rmad

The Meeting in the Box

decorated and engaged in amorous love.

K The Second Mischievous Playful Pastime k

Disguised as a Female Doctor

Disguised as a Female Singer

kaundy sahtha kim api pratatna mantram (1)

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