Pradosha Lila (Pastimes at Nightfall) 8:24 p.m.10:48 p.m.

Krishna attends the Raja-sabha (Theater), Radhas Abhisar, Description of Govinda Sthali, Krishnas Abhisar and Yugala Milan in the Svarna Mandir

Sri Gaura Candrika: Sri Nabadwips Pradosha Lila The Sutra samutkaNThAsannAkalita-hari-vArtA bata yathAbhisRtyAsau rAdhA harim api nikuJje gatavatI tathAtmAnaM matvA kaTi-nihita-pANir vizati ca zhalan gacchan gauro naTati dhRta-kampAzru-pulakaH When Radha receives Krishnas news, she eagerly takes to the forest nikunjas on abhisar ... and Sri Gaurachandra now assumes that same mood: placing his hand over his hips, he heads for Srivasaangana in a dancing paceas tears, trembling and horripilation overtake him! (BhAvanA-sArasaGgraha 7.1) The Gutika elaborates: Upon rising from a brief nap, the flowers fragrance, the bees drone and the kokilas call stimulate Gaurachandras Vraja-bhava. And as he steps onto the veranda, the sadhaka das assists him in washing his mouth, etc. Then the bhaktas arrive and Gaura sits down as they all seat themselves around him. Svarupa Damodars kirtan describes Induprabha-sakhis arrival within Radhas assembly. But as Gauranga and bhaktas listeneveryone becomes overwhelmed by ashtasattvika vikaras! Then, in Radha bhava, Mahaprabhu exclaims, Oh sakhi! Come, lets go to the nikunjasI cant hold on a moments more! Thus heading for Srivasa-angana with the gait o an intoxicated elephant, Gauranga re-enacts Radhas abhisar! After arriving, Gaurasundar sits down on mandapa, and the bhaktas surround him as the stars encircle the moon. Then Svarupa begins singing about Radha Krishnas nikunja milan. Later on, after Maharabhus external conciousness returns, Srivasa Thakur offers the Lord and his bhaktas pushpa malas and chandan. The Vraja Lila Sutra rAdhAM sAlIgaNAntAm asita-sita-nizA-yogya-vezAM pradoe dtyA vRndopadezAd abhisRta-yamunA-tIra-kalpAga-kuJjAm kRSNaM gopaiH sabhAyAM vihita-guNi-kalAlokanaM snigdha-mAtrA yatnAd AnIya saMzAyitam atha nibhRtaM prApta-kuJjaM smarAmi 1With the nights arrival, the sakhis eagerly prepare for Radhas abhisar. They dress her according to the moons phaseswhite for the shukla paksha and deep blue for the Krishna paksha. Then following Vrindas cue, they arrive at the sanketa kunja near the Yamuna. Krishna and Balaram join Nanda and all of the Vrajavasis to watch entertaining performances at the theatre hall. When

Krishna returns his mother tucks him into bed. But then he soon sneaks away to the forest in search for Radha. Lets thus remember Radha and Krishnas pradosha lila. Here is a befitting prelude from Krishna-bhavanamrita: Sri Krishna is an ocean of bliss, but as the sky reflects his lustrous face, the common people say: Look the moon is rising! However, when the sundari Vraja-padminis view the moon-rise from above their palaces, they think: Oh, Krishna must be looking at us! and they cover their heads with a veil. Seeing their behavior, the lotuses in the sarovars also cover their faces (close their petals), thinking: Arent we padminis too? Thus well follow their example. Aho! Just see the lotuses blunder; they should never have tried to compare themselves with the Vraja sundaris! As pradosha envelopes the countrysidethe king of twilight, being unsure about his ruling span, begns instigating mixed feelings amongst his various praja (citizens). Although the chakoras rejoice with the moonrise, the chakravakas are crying for their lovers demise! Amongst the bees, some are ecstatically buzzing within the lily patches but those trapped within the closing lotus petals are unhappy. The darkness, fearing the ghee lamps, flees the peoples homes for the forest; but the forest flowers fragrance now enters those homes. So the darkness is like a frustrated householder who takes to forest life owing to his disturbing in-laws. But the flowers lingering scent is comparable to his return after experiencing the discomforts of vairagya. The night increases Kandarpas darpa (pride) for he now assumes the form of a black snack. And having gotten his poisonous bite, the gopis suffer insomnia. Aho! Kandarpa devours their hearts to destroy their shyness and patience! Thus as the King of the day loses his duel with the King of the night, the Vraja gopis discrimination, that protects their chastity, dwindles away! Since late afternoon, Radhika dwells within the blissful remembrance of her Prananaths uttara goshtha. Thus shutting the doors of her eyes, she enters her minds golden mandir where she envision her priya-ramana lying upon a luxurious bedstead. But then Induprabha-sakhi arrives from Vrajendra-pura and exclaims, O Radhe! Youve turned pale in the absence of your dearest moon! But listen! That heart-stealing Prana-vallabha (who captivates the three worlds) now only yearns to have you! His taste for all the other pretty ramanis is completely finished! Vishakha answers, Hey sakhi Induprabhe! So why dont you shower us with that Nagara-varas kathamrita? Thus as she begins, the gopis Cakori-ears sip the nectar; yet its certainly amazing that the Cakoris can drink a rain-shower! 1. Induprabha Relates Krishnas Sayahna Pastimes O sakhi Radhe! When Vrajapati Nanda sat at the dinner-table with Rama and Krishna (on his right and left), he appeared like Kubera sporting his finest jewels, Shankha and Padma. Because of Krishnas cow herding, Nandas midday bhojan is displeasing, so every evening he invites his brothers and their families to dinner. Then when they are seated, with Krishna, Krishna becomes the moon for their chakora eyes. But seeing their gathering, one could have guessed: Is this a pleasure mountain amidst a chain of prema parvatas? Hey sakhi! Induprabha continues, When Balarams mother carefully served sometimes one, two or three dishes, everyone repeatedly praised her cooking, and this gave her great satisfaction. As

Nanda and Upananda ate, they selected their favorite items from their own plates and offered them to Krishna and Balaram, saying: O putra! If you eat this youll gain weight ... and by eating that youll become strong. So you Two please eat to your full satisfaction! Thus Krishna and Balaram eagerly relished the rice and sabjis that their father fed them. Meanwhile, Krishnas mother would encourage him, please eat a little more! as she nodded and blinked with affectionate gestures. Seeing Yashodas eagerness Nanda Baba and his brothers requested Krishna and Balaram with more zeal, Just take a little more! Thus Krishna ate more, and everyone became satisfied. Hence the dining was only a formality. For as they ate, the maidservants of their eyes went to Krishnas lotusface. After the meal all of the guests washed their mouths, took pan and returned home to rest. Hey Radhe! Induprabha says, Then your Priyatama lay down on a bed of flowers and his smiling friends surrounded him. But feeling morose without you, Krishna began to eulogise your prema madhuri as follows: Hey Subala! When I was following you on the goshtha this afternoon, an indescribably wonderful object overwhelmed me! I became dazed! Hey prana sakhe! Did it surface from a churning ocean of loveliness? ... Or was it a wave of splendor coming from an elegant streak of lightning?.. Or that was the Maha-Lakshmi of all sweetly smelling delights? .. or perhaps a quiver of Kamadevas champak flower arrows?. I cannot fathom what I saw. Bhai Subala! Beyond that dazzling aura was a beautiful padma dipped in kunkum .. or was it a flawless moon rising from an amrit jaladhi (ocean of nectar)? Hay, hay! I saw such a wonder! Above the moon (or was it a lotus) two gem like hummingbirds began fluttering, and as they acted like a whisk I began reeling! Hey prana sakhe! What was that incredible oblect? I was mad to find out, but then a dark cloud (Radhas blue orana) covers its splendor, and it moved behind the forest-lata! Hey sakhe! The curious, youthful boy of my heart went searching for that stunning object .... and my eyes went too, for showing the path. But still that boy hasnt returned! Oh sakhe! What sort of tragedy has happened? Was he trapped by the ruthless dacoit named Kandarpa? Subala replies, Hey Aghahara (killer of Aghasura)! That beautiful object is praised throughout the three worldsand her name is Radha! Yet since her eyes saw you she has lost all composure, her mind tortures her, and she fervently rolls on the ground! Aha! Radhas piteous condition is making her sakhis cry; their tears are drenching her as she lies unconscious! Hey priya-sakhe! Seeing Radhas plight, the sakhis console: Hey taruni Rai! Here comes your Priya Mukund to make you happy! Thus Radhas cognisance returns! And with gravity, she inquires: koikoi? (where, where?) Oh sakhi! Where is that medicine for my distress? Hearing Radhas voice, the sakhis tears-streams stop, and taking her by hand, they point to the darkness, saying: Hey sakhi! Heres your bandhujust look! But mistaking the darkness for you, Radha felt relief and covered her head in shyness! Induprabha goes on: Hey Radhe! When Krishna heard about your distress, tears began rolling from his cheeks. Thus one might have guessed: Are these pearls sliding from chakoras fine beaks? ... Oh! Perhaps they are tear-drops? Because I was busy serving beside your Priya-nagara, he noticed me , so with an impatient gesture he called me over, saying: Hey sakhi! Please quickly go to Radha! Just tell her to follow her hearts natural course! We shall meet within the kalpatara nikunjas beside the Yamuna. But as I started to come here, I noticed another wonder all of the Vrajavasis were hurrying towards the Raja-sabha (theatre hall) in their eagerness to see Krishna

1. Sri Nandas Raja sabha. 2-4 As they entered the Raja-sabha, Nanda and his brothers plunge within a sukha sagara! All of the Vrajavasis and the talented performing artists are assembledbut everyone wants to see Shyamasundar! The assembly is filled with the higher castes who belong to Tailika, Tambulika and Mardaka gotras. There are Sutas to recite the Puranas, Magadhas who sing about the forefathers, other talented speakers, and those who recite the opening prayers. As the distinguished guests arrive to meet Maharaj Nanda, he offers them greeting, affection and hospitality befitting everyones status and qualification. Although he tries to please themeverybody is eager to see Kanai. Nandas grand singhasan is placed in the best vantage point before the stage. As a courtesy, the performing artists and the prominent guests all come to exchange greetings with him before the show starts. 5-7 Nanda contemplates: Having finished a large meal, my son is resting to relieve his exhaustion from cowherding. On the other hand everyone is anxious for his darshan what shall I do? But just then Krishna Chandra enters the assembly, surrounded by his sakhas! As the Krishna moon rises over the mountain of Nandas assemblythe Vrajavasis hearts swell like an ocean, their chakora eyes rejoice, their hairs stand erect like medicinal herbs and their smiles bloom like the lilies! With folded hands, Krishna offers namaskara to the brahmins and to his superiors. He smiles at his friends and glances mercifully towards his subordinates, including the general assembly. After thus mixing with everyone, he takes his seat with the sakhas. Nandishvara-candrika describes Nandas Raja sabha as a huge entertainment hall just outside of Nanda Bhavanas eastern entrance. There are many large mirrors with gold trim set in the walls and in the ceiling, and the pillars are so glossy that when someone steps before them their reflection cast in thousands of images. Surrounding the inner hall is an outer stadium supported by tall, jeweled pillars. At one end is a huge, jeweled stage where the talented singers and dancers perform. It has a shimmering, golden-net backdrop on three sides. The stadium walls are made of sphatika mani (crystal), besides the Raja-sabhas outer corridors are smaller rooms made of gold with luminous gem pillars. Above the inner hall and the outer stadium are beautiful canopies supported by golden poles and colorful ropes. Beside them are jeweled archways with dangling pearl tassles, and foe everyones comfort, the stadium is lined with rows of golden asanas and large silken cushions. The walkways are inlaid with emerald slabs that appear like chunks from Mount Sumeru. In the middle of the inner hall is Vrajapati Nandas Raja-singhasan, which is studded with a myriad of gems and precious stones. On its left is Upanandas singhasan and in front are two smaller singhasan for two Raja-putras Balai (on the right) and Krishna Chandra (on the left). And as they sit before him, Nandas anada becomes boundless! Subhadra and Krishnas other cousins sit in front of the audience on special seats, and near them sit the honored guests. There are hundred of constables

wieding golden canes for controlling the crowds, and many servants hold umbrellas over the prominent guests, or twirl chamara-whisks to relieve everyones perspiration. 8 From the stage the artists hailjaya jaya!, as they begin to recite the Vedas, offer praises to Krishnas ancestors, narrate their pastimes, play instruments with tumult and make loud cries of whooping noises. Thus the Ghosh dynasty becomes glorious by their own clamorous uproar! The word ghosha means a loud noise, or the cowherding community. Hence the ghosha of their cheering announce the glories of their Ghosh-clan. The moment Krishna takes his seat, both the artists and crowd begin cheering! 9-17 Then Maharaj Nanda orders his constables to silence the crowd and restore peace. After everyone is re-seated, Nanda gives a signal, and the artists begin performing to please the eager assembly. Various dancers perform calikya nritya (dancing while balancing plates), lasya nritya (womans dancing) and tandava nritya (frantic male dancing). Others enact Rama lila or Nrisingha-avatara. There are magicians, juggling acts, and artists balancing upon bamboo poles. Some tell stories from the Puranas, sing songs, or recite biographies about Krishna's ancestors. Other pandits recite virudavali (poetry) about Krishnas wonderful birth and activities. There are also orchestras playing vinas, murajas, flutes and kartals. After the show, Nanda Maharja and other affluent guests offer the performers expensive clothes, ornaments and wealth. However, since they are completely satisfied by Krishnas darshan, the artists accept the gifts as an affectionate courtesy to their donors. Krishnas hasya kaumudi (moonbeam smiles) bring tears to everyones chakora eyes. But tears arent enough to satisfy the people they want to constantly drink the beauty of Krishnas moonface! So isnt premas effect amazing? Meanwhile, Yashodas servant Raktaka enters the assembly. Carefully offering pranams to Vraja Raja, he says, Vrajeshwari is very anxious to see her son! Sneha murti, janani Yashoda contemplates: If my Priya-lal stays up too late he may become sick. Thus she sends Raktaka to inform Nanda Baba about her concern. Raktakas duty is to escort Krishna back home. Thus after offering a pranama to Nanda he says, Oh Maharaj, Rani- ma wants to see her kumara! 18-19 Nanda eagerly coaxes Krishna to go and he agrees. But understanding the mood of all the guests, Krishna smiles to them with loving gestures as he leaves the assembly. When Krishna returns, Ma Yashoda seats him and Balaram upon a clean vedi. Then she serves them thick, warm milk with sugar and a pinch of camphor, her clothes moistened by her affectionate stream of breast milk!

Ma Yashoda feeds Madhumangal too. 20 After Krishna bids his friends goodbye, vatsalya-mayi Yashoda and Rohini take him, Balai and Madhu to their shayan mandirs and put them to rest on separate beds. Balarams bedroom is north of Krishnas but Madhumangal sleeps in Krishnas room. 21-22 Ma Yashoda tucks Krishna into bed and then instructs the servants: Oh children! Please stand watch, so that Krishna will have happy sleep until the morning. If someone comes making a loud noise, you must silence them. 1. Radhas abhisar (Secret Departure to meet Krishna) 23 Back at Javat, as the night becomes lits with the full moons effulgence, sucatura Radhika becomes exceedingly eager to meet Krsna. Thus the sakhis quickly begin to dress her for her shukla abhisar. Shukla paksha abhisarika, shyama vinodini shri radhika On the waxing moon fortnights, Shyama Vinodini Radhika goes to meet Krishna. shukla paksha means the waxing moons, and krishna paksha are the dark moon nights. 24-25 For her shukla abhisar, Radha dresses in swan-white outfit and anoints herself with camphor-coated chandan. She wears pearl ornaments and covers her hair with a mallika mala. Then, after silencing her nupuras and her kinkini mala, Radha heads for the sanketa kunja with her sakhis who are similarly dressed. But for Radhas krishna paksha abhisar, the sakhis dress her in deep blue, anoint her body with black deer musk and decorate her with indivara* malas and blue sapphire ornaments. To avoid being seen, Srimati dresses to blend with the scenery. Thus her outfit matches the moonbeams on the moonlit nights and fuses with the darkness when there is no moon. 26 Radha fearfully hides under the dark shade of each tree as she walks along the forest path. But while fixing her sight on Vamshivata, she and her sakhis swiftly arrive at the Yamunas bank as they are carried within Vraja-bhumis lap. In other words, Vraja-bhumi herself transports themJust as people swiftly reach their destination using a carriage. Cintamani Vrindavan-dhama is cognizant and has acintya shakti (inconceivable potency). Hence a long distance of 20-30 miles becomes reduced to a five minute walk for Radha. It is the dhama itself who carries Radha and the sakhis, right in her lap! In Krlshna-bhavanamrita, Radha abhisar is described on another day as follows: Lalita instructs: Hey sakhi Radhe! Listen, the elders have fallen asleep, and your husband Abhimanyu is far away at the goshala; he certainly wont be returning tonight. So why not put your family duties, patience

and shyness to rest, for now is the time to meet your Priya Nagara in the keli nikunjas! Hey Radhe! Dont fear, thinking that youre alone maha prema will lead the way, and Kamadevas arrows will protect you like soldiers. But moreover, your own eagerness will embrace you like a sakhi to relieve your fatigue! So hey Radhe! If the pinchers of the Vrajavasis eyes frighten you, then just cover yourself with a white chador, decorate yourself with pearls and mallika malas and anoint your body with karpura and chandan. Or, if its the sound of your ornaments that frighten you then do one thing: Disallow your jingling nupuras a place on your lotus feet just as one avoids loudspeaking people. Hey sundari! Look! The Creator became embarrassed and splotched the skys face (the full moon) because the mere reflection of your toe-nails can light up the world! Thus prompted by Lalita and pierced by Kamadevas arrows, newly-dressed Radhika begins her abhisar. And without caring a fig for her guardians, she enters the forest like a wave of prema sweeping over an ocean of madhurya! But the careful sakhis pause a moment to check on the elders, and seeing them asleep, they tiptoe back to Radha fully relieved! If someone asks, What would happen if Radhas guardians discover her missing? And what if they enter the forest to search for her? The answer is that these matters are handled by Yogamaya for it is she who directs the lila from behind the scenes. As anuragi Radha scurries along, she mistakes the slightest noise for Krishnas vamshi-dhvani (message of the flute), the slightest fragrance for his anga gandha (bodily aroma), and the tamal trees for Krishna himself! But then an overhanging branch snags Radhas veni. Aho! she imagines, Krishna put his hand on my back! Thus she shrieks: Oh Lalite! Cant you see the fun? Your kala bhujanga is wrapping himself around my neck! Thus Radhas eyebrows arch and her body shakes in defiance! Radhas strange behavior casts Lalita within an ocean of wonder! Thus she teases: Hey Priya sakhi! Just try to understand, Krishna is your well-wisher, and because youve surrendered Your mind to him youve become magnificent! Yet because I know all about the shastras (Madanas dharma) why should I interfere? Those knowing the codes of Madanas dharma would never try to separate such a great Donor and his magnificent beneficiary! Lalita goes on: Hey Kamala-mukhi! The world is renowned for having one karna (ear, or the munificent hero of Mahabharata, Karna) and one bali (the munificent king who donated the whole universe to Vamana deva). But youve donated two karnas and three balis (the three lines on your tummy) to Krishna. Hence, you are the Dana-shila-mukutamani (the crownjewel of all donors)! But Radhe! Youve given your two eyes to Krishnas form, and thrown your nose within the ocean of Krishnas bodily fragrance! So why is it surprising that your veni would join him also? Because Hari touched your snake-like veni his arms will assume a snake-form to embrace you! Lalitas teasing embarrasses Radha. But with every second, thousands of newer and newer waves of anuraga destroy her patience! Thus she arrives within a Bakula grove. In Krishnahnika-kaumudi, Srila Kavikarnaura says, Padma Lochan Radha and her sahacharis (lady-friends) are all Krishnas nitya kantas, so their relationships with their so-called gopahusbands are illusory. When the gopis meet Krishna at night, Yogamaya arranges that their chaya murtis (artificial reflections) remain with their husbands. Krishnahnika-kaumudi goes on : The gopis spend the nights first portion at home. But as the

strong force of Krishna prema acts upon them they forget about their family-dharma, patience and happiness. Thus, under Yogamayas shelter, they cross all impediments to begin their abhisar. They wear ivory earings and bangles, necklaces and waist ornaments made of pearls, they cover themselves with white chandan and dress in white silken cloth which matches the moonbeams. And to conceal their eyes and brows, they cover their heads with a swan-white orana. Its amazing, but they even sprinkle the pathway with camphor to hide their shadows! And the gopis anuraga is their guide, leading the way. Aho! Although sundari Radhas large nitamba inhibits her swift travel, she holds a priya sakhis arm and moves as quickly as she can. Yet thinking the distance to be very far, Radha begins perspiring and her entire dress becomes wet! Even her flower-waistbelt becomes a heavy burden, so she removes it, as she remove her kunda flower anklebells. Then, after walking for while, she tosses the lila kamala from her handand a little further she unties the mallika malas from her hair, casting them aside! Here are three selections depicting Radhas abhisar from Mahajana Padavali: kuJcita kezini, nirupama vezini, rasavezini bhaGgini re, adhara suraGgini, aGga taraGgini, saGgini nava nava raGgini re, sundari rAdhe aoyaye vane vraja ramani-gana mukuta maNi kuJjara gamini, motima damini, damini camaka neharini re, AbharaNa dharini, nava abhisarini, zyAmara hridaya viharini re, nava anuragini, akhila sohagini, paJcama ragini mohini re rasa vilasini, hasa vikasini, govinda dAsa cita zohini re Radhikas curling hair, exquisite dress, moist red lips and playful nava-kishor sanginis all reveal her eagerness to relish shyama-rasa! Aha! Sundari Radha arrives in the forest shes the crownjewel amongst all the Vraja ramanis! Moving like a baby-elephant with lightning-like pearl ornaments and roaming glances that stray like lightningnava abhisarini Radha is Shyamasundars hridaya viharini*! As a nava anuragini, Shyama foremost sohagini and a singer of the fifth raginishes his ananda mohini! Moreover Radha is Shyama rasa vilasini, a madhura hasa vikasini and the constant companion of Govinda dasaa mind. mRga nayani ki are dhani cAnda vadani rAja hamsi jini cole sakhi ashe paze kanakera lata jeno duliche batase colite caraNe koto padma podi jaya lakhe lakhe ali RAja cumbaye tai hate padma pAye padma gandhe gaya pada padme cAndera udaya chakora bhramara dhaya

chakora bhramara eka thai duhe lAgalo dvanda bhrmara kohe kamala phuteche chakora kohe cAnda tadita varani kaJjana nayani sucamara kezi padma mukhi kanaka putali koti sharatera zazi lalita vizakha sakhi phula saji hate aJjali aJjali phula phelaiche rAja-pathe citra champaklata korete candana zrama jani rAi aGge koriche lepana TuGgavidya indulekha hate phula dhanu ai kuJja bAje vazi ghero ghero kAnu madhura madhura nUpura bAje shuni laja jaya dura locana bole milabe zyAma hiyA vara pura Mriga nayani chandra vadani dhani mani (jewej treasure) Radha moves like a raja hamsini (royal swan) while escorted by her sakhis! As her feet touch the ground, many lotuspetals fall, and her body sways like a golden lata in the breeze! Thus thousands of bees try to kiss her charana kamala. Her hands are padmas, her feets are padmas and her body smells like a padma. But the toenails on her lotus feet confuse the bees and chakoras. The bees says, These are padmas! but the chakoras argue: Na, na, here are many moons! Radha has alightning-complexion, hummingbird-eyes and hair like a black chamara. Shes golden doll and her lotus face shines like a million moons! Lalita and Vishakha take flower petals by the palmful and toss them on the pathway before Radha. Chitra and Champakalata anoint Radhas body with chandan, knowing her fatigue. Tungavidya and Indulekha carry flower-bows and say: Come the vamshis calling from the nikunjaslets go and surround Kanu! The gopis shyness vanishes when they hear Shyamasudaras madhura madhura nupura. Lochan Das says, Radhas mind is steeped in the thought of Shyama-milan! 1. Unmatta Abhisarika (The mad abhisarika nayika) rAi saje vaMzI bAje podi ghelo ula ki korite kiba kore sab hoilo bhula mukure acari rAi bandhe keza bhAra pAye bandhe phulera mAla na kore vicAra korite nUpura pore jaGgha pore tAra galAte kiGkini pore kaTi-taTe hAra caraNe kajora pore nayane AltA hiyAra upore pore bAGkA rAja pAtA zravaNe koroye rAi bezara sajana nAsAra upore kore veNIra racana vaMzI vadana koye jAi bolihArI zyAmera anurAgera bAlAi loiyA mori Radha is dressingbut suddenly the vamshi callshence everything becomes amiss! She combs her

hair with the mirror, and ties her braids to the comb! But without thinking she ties flower malas around her feet, nupuras to her wrists and bangles around her thighs! Then the kinkini-mala is placed around her neck and the nacklace around her waist! Radha paints alta around her eyes, kajjal under her feet and places the anklebells key over her chest. A nose-ring is fixed to her ears and her veni is tied in front. Thus Vamshivadana praises: Jaya Bolihari to Radhas anuraga! My life shall pass away with this madhura darshan! 1. Sri Govinda Sthali I 27-47 Arriving at the Yamuna, Radha and her sakhis wade across the knee-deep water to the island known as Govinda Sthali. Here is the crest of Vrindavan where the nikunjas form a thousand-stemmed lotus that gradually ascends in the shape of a turtles back. On top, in the lotus center, is the jeweled Yogapith mandir; its surrounding patch of golden banana trees form the lotus filaments. Following from the north, Sri Yamunaji passes Govinda Sthali on the east; but with her tributary on the west, she re-joins her mainstream in Govinda Sthalis southern border. Thus it appears that the Yamuna embraces this dear island within her arms. Oh look at the trees! There are shala, palm, tamal, bakula, coconut, rasala, mango, kovidara, piyala, dadhiphala, sarala, sriphala (bael), guggulu, uddala, kandarala, lakucha, tilak, jambhala, pitashala, banyan, brahmadaru, palasha, shonalu, pilu, lodhra, karira, ghantaparali, jackfruit, madhushthila, madhu laka, kritamala, devadaru, kadamba, ashok, vanjula, sthala-padma, karaparala, patola-lata, aparijata, parijata, mandara, santanaka, harichandan and many others. These trees look even more beautiful with various latas clinging to them. Just see, there are madhavi, navamallika, svarna-yuthi, jati, mallika, aparijata, gunja, shatamuli, bimba , apamarpa and vana-mallika. But there are also lavanga, ashok, kunda, mango, grape and nagavalli latas. These latas are all kalpa latas and these trees are all kalpa vrikshastherefore they fulfill every desire of Krishna and the gopis. But the latas are the most astonishing! Being female, they dont have the defects of ordinary women who menstruate and who lose their beauty after having children. So when their flowers bloom, and when they become covered in pollenthey look more fresh and exotic! Next Kasturi points to say: Oh! Look at these exquisite shyama-latas! Ill bet that the Vraja sundaris who become shyama-colored by embracing Shyamasundar, wish to remain shyama forever. Hence they relinquish their bodies to become shyama latas. In the darshannanda of Radha Krishnas yugala milan the sakhis and manjaris become stunned! ..... and their hairs stand erect! Then they resemble these gulma latas. Vishnus Sri-, Bhuand Lila-shaktis become more fortunate when they serve Krishna at Govinda Sthali as Jati-, Dhatri- and Tulasi- plants. Brahmas wife, Savitri and the himalayas daughter, Hemavati, joyfully reside there as Soma-and Haritaki-latas.

The padminis on the land (female elephants) and the padminis in the water (lotuses) both give Krishna pleasure; even the moving Timi-fish and non-moving lotus flowers delight his senses. Here the rajani (night) shows its splendor in the day, and the jyotsna (moonbeams) shine on the moonless nights. But these uncommon events happen because the rajani-latas bloom in the day, and the Jyotsana-latas bloom without the moon! The sharali (birds) move over the water, and the Sharali (reeds) stand straight by the waters edge. The jhasha (fish) move in the water and the jhasha (deer) stand motionless on the land. The shala (Rohita-fish) swim in the water, and the shala (trees) stand on the land. Yet Govinda Sthalis kamalas please Krishna in the kunjas, in the water and on the land. Kamala means the nayikas, the lotuses and the deer. 48-69 Although Govinda Sthali is devoid of cruel red-eyed creaturesthere are red-eyed cranes, red-eyed pigeons and red-eyed chakoras. Here there are no kalikara (fearsome objects) or bhima (gruesome people)but there are Kalikara (profuse fruits) and Bhima (tall trees) that provide cooling shade. And moreover, there arent any arishta (inauspicious objects), kharjura (evil people), or palasha (flesh-eating demons)but there are Arishta (Ritha trees), Kharjura (date trees) and Palasha (cotton trees). The earth beside Yogapith is golden, and golden are the champak-, Kimshuka-, Naga-keshara-, and Dhutura trees. There are also Kramuka (Lodhra flowers), Kramuka (bhadra-mustaka flowers), Kramuka (Guvaka trees) and Kramuka (Brahma-daru trees). There are moving Priyakas (deer) and non-moving Priyakas (kadamba trees). There are moving Mayuras (Peacocks) and non-moving Mayu ras (trees). There are Navakula (Bakula), yet bakula trees are everywhere, and one cannot find any Natamala (tamal), but there are many tamal trees. And there are no drumas (trees), but the area is filled with Kalpadrumas (desire trees). Then, pointing to a stag, Kasturi exclaims, Just see! Those who always run after Krishna and who consider him lifes sara (essence)those Krishna-sara (black stags) are frolicking everywhere! And there are Uru (Ruru-deer), delightful Shambara-deer and Rohisha-priya-deer who love to nibble the soft, new grass. Just as the forest provides a hermitage for great sages as Hartita, Bharadvaja and shuka who recite Krishnas gloriesthe Harita, Bharadvaja and shuka (birds) of Govinda Sthali enliven the atmosphere with their sweet singing. But sages like vatsa, Galaba and Shandilya beautify the area as Vatsa-, Galaba-, and Shandilya (trees).

Every tree has a different gem-vedi around its base; they are square, hexagonal, octagonal or round. Some of the vedis have stairs and reach up to the neck; others reach up to the chest, the navel, the hips or the knees. Some vedis are made of sapphires and rubies with moonstone waterbasins around their trees trunk. Others are moonstone with sapphire and ruby basins. Some trees are golden with blue sapphire vedis around them; other trees are blue-sapphire with golden-vedis, others are crystal with emerald leaves and vice versa. Under the trees without vedis the ground is nilamani, if the trees are golden, but if the ground is crystal, the trees are padma-raga (ruby). Elsewhere the trees are crystal where the ground is golden, or the trees are nilamani where the ground is ruby, and so on. Look! Some trees have golden trunks with moonstone-branches, blue sapphire limbs, emerald leaves, ruby-buds, crystal flowers and plump pearl-fruits, other trees have these features in various other combinations. And look here, these kalpa vrikshas can supply any fruit or gem at any time; indeed, theyre like big baskets which fulfill everyones desires. They supply clothes, ornaments, scents and fragrant powder for Krishna and the gopis. The flowers on these vines naturally cluster like garlands, and their big ripened fruits hang ready to be eaten like pumpkins or gourds. Then directing her attention to the vilasa kunjas, Kasturi exclaims, Just see! All of the kunjas have jeweled cottages with gem pictures on their walls. The beds are smothered in fragrant flower petals; comfortable pillows are placed around with colorful canopies hanging above. Beside each bed are crystal glasses and jugs filled to the brim with madhu wine. Nearby, pan containers, scents, jeweled mirrors, flower fans, kajjal and kunkum decanters are all waiting. Aho! These kunjas look like mani mandirsfor their thick, lowering latas form walls and their roofs are the trees thick foliage. Jewelled hindolas hang from the desire trees. They are decorated with fancy fabrics and flowers to give Radha and Krishna paramananda. And look, says Kasturi, The jovial sound and play of the doves, pigeons, kokilas, Haritas, Kapinjalas, titibhas, Peacocks, chakoras, Cashes, Lavas, Kartakas, shukas, sharikas, chatakas, Kalingas, roosters, tittiras, Bharadvajas, Bhashas and Kaukkubhas steals everyones attention! In Govind Sthalis center, the earth is golden with jeweled designed borders surrounded by kala vriksha kunjas. In the nucleus is the huge Yogapith-mani mandirparijata, Mandara, Harichandan and Santanaka desire trees decorate its four corners. A raised platform surrounds the mandir with jeweled steps leading up on all sides.

Inside the mandir, sensuous pictures decorate the walls, the jeweled statues of beautyful maidens holding ghee lamps stand beside the doors. 70-73The svarna mandir has a golden singhasan shaped like a lion resting on his rear-paws; his front paws prance above the ground. The lion is made of sun-stone and has ruby-eyes, his ears and tail bend down, and due to his bright effulgence he appears to be flying! Above the singhasan is a golden umbrella, and below is an eight-stemmed lotus formation having colorful jeweled filaments. The lotus petals are covered with fine fabrics and stuffed with cotton to form comfortable asanas. Surrounding the Yogapith mandir (in eight directions) are eight desire tree kunjas. In each one there is a small, jeweled cottage covered by desire-latas that twist and intertwine. Rasa-tarangini Tika: These are the ashta sakhis' abodes. 74-85 Beyond the eight kunjas are many other kunjas in sphere that each double in number. Hence, the second sphere has 16, the third has 32, then 64, 128 and so on. Beyond the kunjas is a golden glen. Here one finds jeweled pictures of mating devatas, animals and birds which are meant to stimulate kandarpas mood. Next there is a banana patch with many varieties of repened bananas. The leaves are cooling camphor oozes from trees bark. Beyond the banana patch are numerous flower gardens; each is distinctly unique. Then one comes to the fruit orchards where the trees bow down with overladen fruits. Within the orchards and the flower garden are many storage cottages where Vrindas nikunja dasis prepare all of the seva paraphernalia for the night lilas. Beyond the orchards are dense forests. Next come the betelnut gardens. The trees have green (unripe), yellow (ripening) and red (fully ripe) betelnut. As they are within hands reach they can easily be picked. Around Govinda sthalis outskirts are coconut groves that surround the entire area like a necklace. The trees are overloaded with coconuts and are encircled by water basins. Along the Yamunas there are more nikunjas with groves of champak-, ashok , kadamba-, mango-, punnaga-, and bakula trees. Living the Yamuna are ashok and Vetasi-kunjas filled with madhavi vines that bend over the water with blooming flowers. Four jeweled pathways lead from the Yogapith mandir to the Yamuna; they are lined with bakula trees on either side. Thus the four pathways come down the hill to meet the Yamuna in the north, the south, the east and the west. Beautiful jeweled ghats rest at the base of each path. 1. 86 Northeast of the Yogapith is Brahma-kunda, north-east of that is Gopishvara Shivas mandir, and

lying north of Gopishvara on the Yamunas jewel-lined banks is Vamshivata. This where Govinda sits on a gem vedi to call the gopis with his mohana venu. In the nitya lila Krishna and the gopis first meet at Vamshivata and then wade in knee-deep water to Govinda Sthali. 87-88 Krishna loves to enjoy jala keli with the gopis, so in some places the Yamuna reaches the knees, the thighs, the navel, the chest or the head; elsewhere the Yamuna is very deep. The bumblebees are very active within the blooming Kahlara-, Kokanada-, Kairava-, Pundarika-, indivara-, Amburuha-, Hallaka- and Hema-Padmas. Their pollen falls in the water to keep it scented. Kahlara- common lilies; Kokanadared lilies; Kairavawhite lilies; Pundarika white lotus; indivarablue lotus; Amburuhawater lotus; Hallakared lotus; Hema Padmagolden lotus. All of these delightful flowers bloom both day and night. 89-93 Swans, cranes, chakravakas, madgu birds, Sararis, titthibhas, Plavas, Kalahamsas, Karandavas and hummingbirds sing and play about on the Yamunas banks. Frolicking in the forests are numerous species of deer such as the Gokarna, Rohishika, Shambara, Krishna-sara, Nayanku, Ena, Ranku, Shambara, Samaru. Camaru, Cina, Gandharva and Rohita. Krishna and the Gopa sundaris perform Rasa on the Yamunas sand-bar in Govinda-Sthalis northern sector. The Rasa-mandala is bordered on four sides by the Yamunas splashing waves, hundreds of madhavi kunjas, countless heavenly flower gardens and the sand-banks which are hter than camphor and brilliant basking in the moonlight. Here Krishna and the gopis charanas can always be found. The enchanting rivulets from the Yamunas northern stream always splash against the Rasa-sthalis charming forest banks. 1. Radha Reaches the Sanketa 94-95 Meanwhile, Sudhamukhi Rai and her sakhis arrive at the ratna mandir which is named Gopalas singhasan-yogapitha in the Vedas; but the gopis call it the Keli mandir. This is the place for Kandarpas ananda yajnaand because it reminds one of Govinda, Radhika and her sakhis become overjoyed to see it. The Yogapith can assume different colors at different times, and being Radha Govindas nitya vihara sthala, it is called Radhas Saubhagya mandir (Temple of good fortune). Yet it is also Chandravali duradharsha (rarely seen by Chandravali). The UrdhvAmnAya-tantra (paTala 29) lists eight more names for the Yogapith: Ratna Mandapa, Sringara Mandapa, Saubhagya Mandapa, Maha-madhurya Mandapa, Samrajya Mandapa, Kandarpa Mandapa, Ananda Mandapa, and the Keli Mandapa. The puja and dhyana for worshipping Radha Krishnas Yogapith lila is provided by Sri Gopala Guru and Sri Dhyanachandra Goswamis arcana-paddhatis.

96-100 Vrinda and her vana devis have carefully decorated the kunja, and now they watch out for Sri Yugala Kishor. Just then Praneshwari Radha arrives! Vrinda cordially greets Radha and offers her two red lilies that her priya Keshava wore in his ears. Then she begins showing Radha the enchanting beauty of the kunja kanana as they await Nikunja Rajas auspicious advent. The lovely moonbeams that filter through the forest create a romantic atmosphere. And as Radha sees Vrindas elaborate decorations, her mind turns chanchala for Krishnas sangamrita (nectarin association)! Just as cotton flies with the wind, lands in a stream and twirls in its whirlpools the breeze of Anangas intoxication tosses Rai-Vinodinis restless mind into a river of desire for Krishna! So the whirlpool of her anxiousness further flusters her! Radhas mind races to the nikunjas and darts back! Then she imagines an astonishing wonder! Sometimes her eyes follow Krishnas path, but hearing the stirring of a leaf she believes that he has arrived! Then she asks Vrinda, Has Krishna come? Radhas mind reels in restlessness, so she goes to the mandir to look at the pictures of Krishna on the wall. But then she thinks, Surely Krishna come by now! so she hurries outside to look! Following the path that Krishna will arrive from, she hears a leaf fallingand freezes! Oh, Krishna has come! she surmises. But seeing his delay, she begins to worry and inquires from Vrinda if he come. 101 Srimati enters samadhi thinking about how she will please Krishna. but then she doubts: Maybe he hasnt come because his parents are still awake, or perhaps Chandravali has captured him? And due to intense absorption she sometimes imagines that Krishna is standing before her, so she begins talking wit him! Then she dresses to please Krishna and goes to personally arrange the bed of flowers. Thus Srimati considers a moment to be like a millennium! There are eight phases that each gopi nayika experiences in her loving affairs with Govinda. This verse mentions two them, namely: vasaka-sajjika and utkanthita. Ujjvala-nilamanis NAyikA-bheda-prakaraNa (chapter 7) describes the eight phases abhisArikA, vAsaka-sajjikA, utkaNThitA, vipralabdhA, khaNTitA, kalahAntaritA, proSitabhartRkA, svAdhIna-bhartRkA. Sri Rupa Goswami comments that the svadhina bhartrika, vasaks sajjika and abhisarika nayikas are well-dressed and jubilant, the other five types grieve and neglect themselves. Srila Dhyanachandra Goswamiss Arcana Paddhati tells that Radhas ashta sakhis have each adopted one of these moods as follows:

As the present lila unfolds, Radha has reached the sanketa kunja after her abhisar. Thus as she anxiously waits for Krishna, she becomes a vasaka sajjika and then an utkanthita nayika. Here are a few Mahajana padas describing these moments: anupama mona abhilasha saGketa kuJjahi, zeja bicayai kAnu milabo pratyaza

mRgamada candana, gandha anulepana vikasita champak dama karpura tambul, sampute rakhaye purva manoratha kama maGgala kalaSa pora, dei nava pallava rambha shobhe tachu thAma ratna pradipa, samipahi jaralo camara vijana anupama koto upahara, kuJja haha koralahi kAnu milabo pratyaza ghara bahira koto, ayata jayata ki kohobo balarama dAsa? Radhas anticipation is amazing! While longing for Kanu she arranges the bed and collects kasturi, chandan, fragrant perfumes and champak flowers. She fills the canister with tambul and contemplates how she will fulfill Krishnas desires. To make the atmosphere auspicious, she covers the waterpots with mango leaves and places young banana trees beside the door. Then she lights the jeweled ghee lamps and places them by the window. Thus her mind dwells on meeting Kanu. And meanwhile she repeatedly goes to have a look and then returns to sit down again. Balaram dasa says, What can I say? Vasaka SaJjikazuno cuno nagara, saba guna agara, tuhu bodo catura sujana ekali saGketa, niketane so dhani nayane na he rAi ana tohari gamana patha, puna puna herato so avicala kula bAlA ratana pradipa basa grihe sajai tuA lAgi gathai mAlA eto kohi sahachari, turite gamana kori, kuJje bhelo upanita bhana yadunanda, o nanda-nandana gamanahi unmata cita Radhas duti tells Krishna: Oh Nagara! Listen, Listen, youre guna sagara and a very clever fellow. Our dhani mani Radha has reached the sanketa mandir, so her eyes only search for you. And just like kula bala she constantly watches and waits, keeping the light burning in the kunja griha while stringing your flower mala. Thus speaking, Radhas sakhi suddenly disappears. Yadunanada says. Nanda-nandana is excited to go! Utkanthita-se ye vRSabhAnu suta, marame paiyA betha sajala nayana hoiya, rohe patha pAne caiya phula sheja bicaiya, rohaye dhyani hoiya ujora cadani rati, mandir ratna bati kohe saba bhela ana, kohe na milalo kana sakala viphale hoilo, adheka rajani gelo zyAma bandhura pasha, colu badu Chandi-dAsa

Vrishabhanu suta is deeply hurt as her tear-soaked eyes stare at the path! She makes the bed, but is stunned- as if dead! The nights moon is bright, and inside burns a light. She says, Im nearly gonefor Ive lost my Kana! Everything is lost, the night is half crossed! Thus Bodu Chandidasa goes to search for Radhas Shyama-bandhu. Utkanthita Ajuka milana samaya nirbandha soi koyolo kori koto parabandha kore kore paraza Apana zire rAkhi zapati korAolo manamatha sakhi bichuralo mohe tabhu jaba kAna jAnalum vighaTana vidhika vidhAna udayalo cAnda nAhi Aoalo nAha kAminI koiche sahai ihA dAho Are abalA porA madana duranta bekato jana kara dhanu naha danta thira sandhAne phirai cAhu pAza jhApi porolo Aru korolo garAsa koho ghana-zyAma dAsa taba otA supuruSa siha daraza jaba hotA

As the meeting time was set, Radha put all of her hopes on that moment. Placing her hands on her head, she wears to Madana who witnesses her plight. Has Kanu forgotten me? she says, Or did some unfortunate tragedy happen? The moon had risen but where us my Prananath? Is such behavior tolerable for a sundari kamini? Surely cruel Madana is bent on torturing my weak mind! People say that the power of Madanas bow is imaginary, but those arrows have made me their target! Ghana-shyama dasa says, Heres what happens by the glance of that supurusha simha! 1. Krishnas Abhisar I 102-103 Meanwhile, back at Nandishwar, Mother Yashoda tucks Gopendra-nandana into bed and goes to take rest. But Krishnas eyes remain closed for only a moment. He soon gets up, escorts the servants outside and returns to bolt the door behind him. Then, slipping out the trap-door, he eagerly heads for the nikunja! Krishna tells the servants: Why dont you step outside and pull the ceiling-fans ropes? Then you can all take rest in that room. 104-105 Seeing Vrajendra-puras front gate basking in the moonlight, Krishna thinks, People always come and go by this way, so Ill take the lonely path behind the house which remains darkened by the tree shadows.

But as Krishna starts walking, Vrajabhumi picks him up within her hridaya padma and carries him with the speed of the wind to Govinda Sthali. Just as Krishna is narakara brahma (spirit in human form), Vraja-bhumi is sthalakara brahma (spirit in land-form). Hence, being a premika eager of seva, Sri Vrajabhumi instantly transfers him to the lila site. So for Krishna it is like stepping onto a magic escalator! 106 While hurrying along, Krishna anxiously thinks, I discarded the moonlit path and secretly came by hiding under the shadowy trees. I wonder if my Preyasi Radha has arrived yet? harir abhisarati vahati madhu-pavane | kim aparam adhika-sukhaM sakhi bhavane || mAdhave ! mA kuru mAnini mAnam aye ||1|| tAla-phalAd api gurum atisarasam | kiM viphalI-kuruSe kuca-kalazam ||2|| kati na kathitam idam anupadam aciram | mA parihara harim atIzaya-ruciram ||3|| kim iti viSIdasi rodiSi vikalA | vihasati yuvatI-sabhA tava sakalA ||4|| sajala-nalinI-dala-zIlita-zayane | harim avalokaya saphalaya nayane ||5|| janayasi manasi kim iti guru-khedam | zRNu mama vacanam anIhita-bhedam ||6|| harir upayAtu vadatu bahu-madhuram | kim iti karoSi hRdayam atividhuram ||7|| zrI-jayadeva-bhaNitam atilalitaM | sukhayatu rasika-janaM hari-caritaM ||8||

(1) A sakhi tells manini Radha: The breeze is gently blowingand look, Madhava is coming! Oh sakhi! You will never find such pleasure at home! Ayi Manini! Please dont be angry with Madhava! (2) Do you have beautiful palm-fruit breasts for nothing? (3) Im begging youplease dont reject this cira sundar purusha. (4) And why cry in distress? Just see, your rival sakhis are laughing at you! (5) Come, lets satiate our eyes by seeing Madhava resting upon the lotus petal bed. (6) Why give yourself more distress? Just take my advice ad soothe your mind. (7) Let Madhava come, and then you can speak sweetly to him. Dont upset your heart any further. (8 ) Sri Jayadevas sumadhura rasa kirtan will give happiness to the rasika bhaktas. (GIta-govinda, prabandha 18 ) Because this pada portrays Radha after Krishna has misbehaved, the next selection is more befitting for the present lila:

dUtikA vacana zuni nagara rAja AThAra pAyalo bahutara lAja

igite bujhalo so AzoAsa mona mahA hoyalo bahuta ulAsa tabahi saphala kori jIvana mAna tAkora saiye hari korolo payAna panthahi koto bhAve vibhora aichane pAoalo kujaka ora JAna dAsa kohe aparUpa rUpa yugala mililo duhu rasa kUpa The dutis words make Nagara-raja ashamed. Hearing about Radhas plight, he becomes zealous to meet her, so he contemplates, Now its time to make my life successful! Thus Krishnas mind races to Radha as he traverses the path! Then as he enters the kunja, Jnana Das says, What a wonderful darshan, their yugala milan is a reservoir of pleasure! 1. Krishnas Abhisar II 107 Radhas great eagerness gets the best of her. Seeing a moonlit tamal tree swaying in the breeze with a golden lit, she imagines: Oh, here comes my smiling Pitambara Vanamali! Then Radhika tells the sakhis: My Prana-vallabha is coming! I want to hide! Thus following their suggestion, Radha enters the ratna mandir. Radha mistakes the tamal tree for Krishna, the moonbeams for his smile, the vedi for his pitambara dhoti and the moving branches for his arms. 108-109 Inside the mandir there are beautiful devi murtis holding jeweled ghee lamps, and Rai Vinodini hides behind them. But with her intense Krishna samadhi she imagines that he is watching, so she quickly hides again! Meanwhile, Krishna arrives by the dark path. Thus Vrinda approaches him and places in his hands two karnika flowers, which are ideal for ear-decorations. Vrinda loves to watch Radha and Krishna decorate each others ears with karnika flowers; then their chests touch as they meet face-to-face! This casts Vrinda within an ananda sagara! 110 With Madhavas arrival, Madhavi Radha and the sakhis' faces bloom like the springtime madhavi latas! Hence they tremble as the madhavi latas toss in the breezes; they cry as the madhavis flowers shed pollen; they smile as the flowers bloom in clusters; and their voices falter as the bees hover over the vine. Madhava means both Krishna and the spring. madhavi means the flowers of that name, or a svadhina bhartrika nayika who keeps Krishna under her subjugation. 111-114 As Krishna sees the sakhis, his body becomes ornamented by ecstatic symptoms (as he thinks that

Radha is with them)! But when Krishna does not find her there, his eyes turn agitated. 112Thus he asks, Where is your priya sakhi Rai? The sakhis: Shes at home, she couldnt come. Madhava: Then why did you leave her to come here? The sakhis: Early tomorrow morning she will perform Surya puja, so weve come to collect flowers. Madhava: Then why is her bodily fragrance lingering here? The sakhis: Oh, because she embraced us when we left, her fragrance remains. Madhava: Youre lying! The sakhis: Allright, if you dont believe us, just have a look! Then Krishna replies, Ah-rey! Just as the moonrays arent visible without the moonrise your arrival in this kunja is impossible without Shashimukhi Radha! The sakhis retort: Oho! This isnt Chandra-tanu Chandravali, but Vrishabhanus Sri, the beautiful summer sun of Vrishabhanu Raja. Hence her bright effulgence can easily make the chandra fade away and then youll perspire in ecstasy. Krishnas logic was irrefutable, so the clever sakhis ignore it to retort with a new rasa-taranga (wava of rasa). Oh, dont try to stifle Radhas glories with your dearest Chandra Sakhis name! they tease. The moon (Chandravali) is incomparable to Radha, for when Vrishabhanus incredible Lakshmi Svarupini advents even your affectionate thakurani Chandravali, what to speak of your shyamala bodily hue, becomes enveloped by Radhas bright effulgence! So do you think that we could hide such an object? 115-125 Vrinda considers: The sakhis teasing has gone too far. So she winks to Krishna hinting that Raimani is in the svarna mandir. Thus Nagara Shekhara enters. Krishna is amazed the entire mandir glistens with a golden effulgence! Thus he surmises that Raikanakini is hiding somewhere inside! But another wonder happens as Krishna enters, his blue aura mixes with Radhas golden aura so the whole mandir begins shimmering with a bright emerald effulgence! As Krishna begins searching, Radha becomes stunned by both his darshannanda and the fear of being detected! But even though Krishna sees Radha many times amongst the golden devi murtis he cant distinguish her! Prema Rangini Rais eagerness to enjoy an amusing bout with her Prana-Vallabha pulls her forward like a sakhi; yet her vama nature pulls her back (like another sakhi). As she is thus caught between conflicting emotions stambha attacks! (Radhika becomes paralysed) Radhas bhava vikaras give her away, and Krishna notices! But due to harsha (the extreme elation of Rais darshan) Krishna becomes stunned too! However, Krishnas autsukya (great eagerness) finally wins over his paralysis, and he takes hold of Rais hand! Feeling Govindas ecstatic touch, Radhas shivers, horripilates, cries, perspires and turns pale! But her resistance doesnt subside, she swiftly pulls her hand out from Krishnas reach.

Shyama Vinodini can not conceal her tender smile and her crooked, reddish eyes reveal the eagerness for rati! So anand-ashru (tears of pleasure) begin flowing! Yet hoping to disguise them for tears of grief, Radha murmurs indistinct rebukes! Hence Krishna becomes enthralled! Then Radha and Krishnas noses, tongues, eyes, ears and bodies turn greedy to plunder each others madhuri Hence a battle ensues! Just as a dangerous thief enters someones home, Krishnas hand, armed with the nails of Kandarpas chisels, fearlessly enter Radhas blouse to plunder the hidden treasure from her svarna kucha kumbhas! Although Radhas hand tries to stop him, she cant chase the thief away! But as Radha Govinda swim within the ananda sagara of their loving-struggle, fatigue overtakes them! So as the sakhis enter to see the wonder, Radhika slips away with them to sit on a jeweled vedi outside! To increase Govindas fascination Rasamayi Rai suddenly disappears! This bewilders Krishna for a moment and he begins searching for her amongst the golden devi-statues. Then Krishna leaves the mandir, arriving like a rasa taranga before Radha! But seeing him eager to grab her, Radha hides amongst the sakhis! Aho! Krishnas joy becomes boundless as he begins fondling the gopis while searching for Radha! Although Sri Yugala Kishor are always eager to unite, Radhas incredibly strong vama-tendency shunts the opportunity; this increases their pleasure! Hence a womans resistance is what makes love fascinating. 126 As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanyas lotus feet, on the request of Sri Raghunath Das, in the association of Sri Jiva and with the benediction of Sri Raghunath Bhatta, here ends the twenty-first chapter of Govinda-lilamrita. 1. As we left off in Krishna-bhavanamrita, Radharani had begun her abhisar to meet Krishna. But when seeing a tamal tree, she mistook it for Krishna, and the sakhis teased her. Thus embarrassed, Radharani thought herself: Id better be careful next time, so that my deceiving eyes wont humiliate me again! When Radha and her sakhis enter a bakula-forest, however, Nagara Raja is standing right there, leaning against a tamal tree and watching the pathway. But the sound of Radhas ruffling clothes enchants him! Aho! he thinks, Whats this? Is it the flutter of a chataka bird, or am I really hearing the nectar-sound of my prana-priya approaching? Na since my heart is dancing, it cant be a fluttering chataka! Oh, the tree of my good fortune must be bearing fruit! Aha! Radha is coming! Then, as Krishna dwells in rapture, Vishakha notices him and tells Radha: Hey Shashi- mukhi Rai! Madhavas here look! Thus Radha looks at Krishna, but her mind dictates, Oho, today youve seen too many tamal Krishna, this must be another tamal tree too! So as Radhas heartbeats increase she falls dizzy and answers, Oh Vishakhe! My eyes are mad to see Madhava, so please dont tease them by saying that Madhava has come! Still I wont deny that this new tamal tree can also be called Madhava since it

blooms in the spring. Vishakha answers, Hey Radhe! I confess that we often try to bewilder you, but youre too clever for us! So this time you werent fooled. Oh well, why dont you look at this sundar tamal tree for a while to relieve your distress? Thus sipping the nectar of padma-mukhi Vishakhas words, the supremely playful Shyamasundar raises his arms to stand like a tamal tree. And seeing Madhavas wittiness, Vishakha goes on: Oh sakhi Radhe! Your Prana-vallabha is still a long distance away in a kalpa vriksha kunja. So why dont you wait here and well bring him. In the meantime just place your arms around this tamal tree to ease your mind. Hey Nalini-mukhi! Dont worry that were leaving you alone, for whoever takes a tamal trees shelter becomes fearless! Then Vishakha and the others depart, but they hide behind the bushes to peek at the fun. Meanwhile, as Radha stares at tamal Krishna, her heart slowly melts in Kamadevas fire of desire! Inching her way closer, she begins contemplating, Ive seen so many tamal trees before, but this one really looks like Vraja-pati Nandas ramani-mohan yuvaraj, so Im astonished! Certainly the Creator should be offered due praise for his superb talents! Then Srimati thinks, Aho! This splendid tree is satiating my eyes! And as tears roll down her cheeks, she begins speaking: Hey king of the trees! Im burning in Shyama-viraha! Please embrace me and soothe my heart with your wonderful sweetness! Then surely an ocean of bliss will save me from Kandarpas bonfire! Although Radha repeatedly gazes upon the Krishna tamal, she is unable to recognize him, owing to her pure anuraga. If someone argues: Krishnas pitambara dhoti is there, how could Srimati see it and still mistake Krishna for a tamal tree? The answer is that Radhas intense anuraga convinces her that Krishnas dhoti is her own effulgence shining upon the tamals trunk. Radhika Devi restlessly glances about to see if anyone is watching then she finally embraces Madhava with her lata-like arms! But prema ratnakara Sri Madhava, intoxicated with Madana vikaras firmly embraces Srimati too! So Kandarpa showers his arrows, binds them in his ropes and steals their citta ratna, hearts jewel. In other words, premas subjugating effect paralyses Radha Krishna so they really do look like a tamal tree embraced by a golden lata! But when kunda-danti Radha comes to her senses, she realises that her kanta is embracing her and sinks into an ocean of embarrassment! Although she is wonderstruck, her own naivete and Krishnas supreme craftiness further daze her! Then the vilasi yugala shifts to the bed of flowers and soon they attain maha siddhi within Kamadevas flower arrow kingdom! So all of the divine rati arts that the sakhis witness become their gurus! Yet, even if goddess Saraswati were to try, she would fail to properly describe them, for such pleasure would cause sattvika emotions to dampen her speaking ability! After Radha Govindas Madana utsava, Radhika begins thinking: Oh, what about the happiness of my sakhis? Thus she says, Hey Priyatama! Your Vrindavan has been usurped by that great offender, Kandarpa! Hence, all of my dearest sakhis have been shot by his arrows! So hey Prananath! You should do something to save them! Krishna replies, Hey Praneshwari! Youre overwhelming me with your matchless nectar of sakhi

sneha!* So rest assured that I always search after those who search for me, and then I embrace them to my heart, for this is my firm vow! So hey Prana-priye! Now Im going to mark them with auspiciousness, namely rati chihnas! As Hari departs, Sri Vinoda Manjari (Sri Vishwanath Chakravarti), Sri Rangini Manjari and other priya dasis arrive and begin to dress Vidhumukhi Radha so that Lalita, Vishakha and the others wont be able to detect Krishnas enjoyment with her. Then they redecorate the kunja and the bed of flowers to make Radha appear just like a vasaka-sajjika nayika. After a while, the sound of ankle bells is heard as the sakhis approach! Feigning grief, Radha begins falsely pouting, Oh Vinodini! Hay! Hay! Evening is over, yet still the medicine to relieve my suffering hasnt arrived! Wheres my Prana-vallabha? Hey Rangini! Hey Madhavi! My life is leaving me so please quickly bring my Prana Kanta! As the sakhis arrive hearing such sad words, Radhika sees them and goes on lamenting with even greater theatrics: Hey, sakhis! My Prana-vallabha hasnt come! Ayi! My life is ruined! What is the use of decorating this dead body? But Lalita and the others see through Radhikas bluff, hence their glances communicate: Oho! Youre the one who sent Krishna to molest us! But as Radhika notices Krishnas rati chihnas adorning the sakhis bodies, she covers her smile and takes advantage. Thus with frowning eyebrows and a stern look Radha begins the following rasamaya inquiry: Hey Lalite! Hay, hay! What a shame, how did your bright lips and firm breasts become bruised! Were you bitten when trying to catch a black snake in some nearby cave? Lalita replies, Radhe! The snake that bit us is under your control. He bites whomever you tell him to, and this is why you are famous all over Vraja Mandal! So why needlessly joke? Hey Chaturini Rai! If I even begin to describe your character Ill bet that Lajja Devi will appear to render you speechless! 1. In Krishnahnika-kaumudi, Radha Govindas nisha milan is different. The meeting site is the garden just outside of Krishnas bedroom at Nandishwar. The story runs as follows: After a refreshing brief rest, Krishna rises from bed and blows his sundar vamshi. Its madhura song seeps out like a messenger to call Radha. Thus she moves along faster as her kama escalates! The vamshi is the clever pandit of premas milan; her song personally goes to tell the sakhi of Radhas eagerness, Come, come! and then her melody personally escorts Radha! Meanwhile the beautiful forest goddess Vrinda wanders in the nikunjas near Krishnas shayan mandir. She is expecting Radha and waits to assist in Yugala Kishors nisha vihara. But Krishna has already entered the wonderful garden that Vrinda and her vana devis profusely decorated. He will soon enjoy sipping madhu with the gopis and Radha, whose lips are brighter than the sun! Yet now the full moon uses its own hands (the moonbeams) to purify this garden with a cooling effulgence. Thus Krishna joyfully sits on a ratna vedi basking in the moonlight. As the gopis approach, Radhika becomes shy and turns back, so Krishna sends Vrinda to bring her. But when she steps outside of the kunjas gate, Vrinda becomes astonished seeing a devastatingly beautiful white goddess moving in the moonlight!

Oh, shes like a forest of desire-latas! Vrinda thinks. Thus, in paramananda Vrinda approaches Nikunja Lakshmi to escort her before Krishna. Then Radhas bright effulgence merges with Krishnas and their charming radiance envelopes the kunja! Thus Radha attains maha-shanti from the viraha rahu that was torturing her! So, as if awakening from a nightmare, she thinks, Oh, where am I? Where have I come from, and how did I get here? Then the radiance of Krishnananda fills the gopis hearts! Aho! Their shyness, patience and resistance becomes stunned and they appear like wooden statues! But there is a better analogy: If a deadly serpent (enchanted by a mantras spell) returns to the person it bit and removes its own poison (with its own fangs) then everyone becomes happy seeing the victim revived. And similarly, the Krishna viraha-snake had bitten the gupis but now with Krishnas return their viraha vyadhi vanishes. Then Radha strolls with Krishna to enjoy the beauty of the forest, the romantic moonlit night and the numerous flower gardens that delight all the senses. Thus in her joyful mood Radha praises the sakhis who saved her from the blazing fire of her guardians torture. After a while, as the gopis become fatigued, Vrinda seats them on a madhavi vedi and requests the latas to fan them with their leaves. As the madhavis joyfully do so they deem themselves fortunate. Then ananda sagara Krishna shows his dexterity by holding his murali in one hand and fanning the gopis with his chador, but Krishnas seva embarrasses them. 1. Here are some Mahajana padavalis depicting Radha Govindas milan: (1) rAi kAnu pirItira loiyA mari kSaNe kore aliGgana, kSaNe mukha cumbana, kSaNe rAkhe hiyAra upori aulAya caJcara keza, kore bahu vidha veza, sindUra candana dei bhAle mukha cAnde dekhi ghAma, Akula hoiyA zyAma, mochaye vasana aJcale dAsi gaNe kore hoite, camara loiyA hate apane koroye mridu baya dekhi rAi mukha zazi, sudhA jhare rashi riashi heri nagara animikhe caya aichana Arati dekhi, raiera sajala aGkhi bahu pasariyA kore kore duhu hiyAya duhu rakhi, duhu cumbe mukha zazi duhu preme duhu bhelo bhora nikuJja mandir majha, sutala kusuma sheje dohe doha bandhi bhuja pashe ara yoto sakhigana, sabhe kore nirikSjana dure rohe narottama dAsa Aha! Rai-Kanus prema milan destroys all of their viraha-anxiety! So now they embrace, kiss, rub

heart to heart and touch each others foreheads! But noticing Rais perspiration pangs Shyama, so he uses his own chador to wipe her face. Then he takes the chamara from a dasis hand and begins fanning. Shashi-mukhi Rais face radiates nectar and Shyama looks on, agape! Yet when Radhika sees his zeal, her eyes fill with tears and she embraces him! Thus they steal each others hearts, kiss and become overwhelmed by each others prema! Then the Yugala Kishor enters the vilasa mandir, lie on the bed of flowers and enlock in a tight embrace! Narottam Das watches with the sakhis from a distance. (2) rAi kAnu vilasi nikuJja bhavane nayane nayane dohara bayane bayane dukha saiye sukha bhelo duhu ati bhora hero dekho ei sakhi rAi zyAma kora dohe dohe adhare koyolo madhu pana cAnda chakora jeno milayalo ana bhuje bhuje milalo parane parana govinda dAsa nigudha rasa pana Rai and Kanus vilasa begins in the nikunja bhavana. Theyre cheek to cheek, eye to eye and totally enthralled! Oh look sakhi! Rai rests in Shyamas arms and theyre drinking the madhu from each others lips just like the chandra and the chakora, Aho! Theyre embracing arm in arm and heart to heart! Govinda Das relishes this nigudha rasa. (3) duhu nava yauvana nova nava prema sajala jalada kAnu rAi kaca hema duhu mukha he raite dohari Ananda kAnu mukha paGkaja rAi mukha cAnda koto rasa amode nova nova raGga dala dala locana pulakalo aGga manda pavana bohe rasamaya kuJja kusumita kAnane madhukara guJja kola sukha keli kalapa taru-mula ratana sihAsane kAlindI kula caudike raGgini saGgini dhaya balarama dAsa heri Anande gaya Kishora and Kishoris prema is always new: Shyama is a rasa jaladhara and Rai is like molten gold! And they become transported while gazing upon each others faces; Radha is like a chandra and Krishna is like a blue lotus! Their sporting rasa-ranga is ever-new, their eyes roll and their bodies horripilate! A gentle breeze blows in the rasamaya kunja and the bees buzzing fills me kusuma kanana., Aha! What pleasure it is to see them seated on a ratna singhasan in this keli kalpataru forest beside the Kalindi! Thus, as the playful sakhis serve, Balaram dasa sings in ecstasy! 1.