Chapter Five Purvahna Lila (The mid-morning pastimes, 8:24 a.m. To 10:48 a.m.

) Sri Krishnas Goshtha Yatra Gaurachandrika hari-vana-gati-lIlAM vyAkulI-bhUta-goSThAM smRti-viSaya-gatAM yaH kArayAmAsa sAkSAt tad-anukaraNa-kArI bhakta-vRndasya madhye tam aham iha bhajAmi gauracandraM hi nityam When Krishna enters the forest with the sakhas for goshtha-vihara, the Vrajavasis pathetically watch as he leaves them. And now Sri Gaurachandra is remembering this pastime yet as here-enacts it with his priya bhaktas, tears, trembling, paralysis and other ecstatic symptoms overwhelm him! Let us thus worship Sri Gaurachandras mid-morning lilas. (BhAvanA-sAra-saGgraha 3.1) Rasa-tarangini Tika: What is our Nadiya-vinoda Sri Gauranga up to? One who memorizes Govindas ashta-kala activities can easily pinpoint Sri Gaurasundars movements at any time during the day. In Bhvansra-sagraha and the Gutika, Siddha Krishna Das Baba portrays Sriman Gauraharis Radha bhava lila. So here Gaurangas bhava vikaras awaken. On the other hand, because Vrajas Purvahna pastimes center on Krishnas sporting activities with the sakhas, other Mahajanas have depicted Gaurasundar in Krishna bhava at this time. For example, as Gaurasundar and his priya bhaktas head for the Suradhani Ganga in a nagara sankirtan procession, Nadiyas beautiful countryside awakens the remembrance of madhura Vrindavan. Thus, Sri Vamshivadana Thakur, who personally witnessed Gaurangas Krishna bhava ecstasies, records the following amusing episode:

zacInandana gaura cAnda-vadane dhavalI zabalI boli DAke ghane ghane bujhiyA bhAvera gati nityAnanda rAya ziGgAra zabda kori badana bAjAya nitAi cAndera mukhe ziGgAra nizAna zune bhakta gaNa preme ageyAna dhila paNDit gaurI dAsa jAra nAma bhAiy-re bhAiy-re boli dhAya abhirAma dekhiyA gaurga rUpa premAra Aveza zire cUDA zikhi pAkhA naTavara veza caraNe nUpura sAje sarvAGge candana vaMzIvadana kohe calo govardhana Aha! Moon-faced Sachinandan Gaura exclaims Oh Dhabali! Oh Shabali! And seeing his intense bhava, Nityananda Raya makes a blaring sound with his mouth like a buffalo horn! Thus the

bhaktas go mad in prema! Pandit Gauri Das comes running and Abhirama Thakur cries, Oh bhaiya! Oh bhaiya! Oh brother Balai Chand! Then the bhaktas admire Gaurangas madhura rupa and prema avesha. Anklebells jingle on Gaurasundars feet, a peacock feather is tucked into his chura, his entire body is smeared with chandan, and he sports the dress of a dancer! Thus Vamshivadana says, Come on, lets all go to Govardhan! Vishwanath Chakravarti mentions that Gaurasundar visits the houses of his bhaktas at this time. Or, sometimes he performs a sankirtan festival at home. Whether going to the Ganga, or returning in the late afternoon, Gauranga love to visit his bhaktas homes while performing Krishna sankirtan. As Sri Gauranga and his priya bhaktas relish the mood of Krishnas goshtha vihara, let us also follow in their footsteps to enter Madhura Vrindavan: 1. Purvahna Lila (The mid-morning pastimes, 8:24 a.m. To 10:48 a.m.) Sri Rupa Goswamis Purvahna Lila Sutra pUrvAhne dhenu-mitrair vipinam anusRtaM goSTha-lokAnuyAtaM kRSNaM rAdhApti-lolaM tad-abhisRti-kRte prApta-tat-kuNDa-tIram rAdhAM cAlokya kRSNaM kRta-gRha-gamanAryayArkArcanAyai diSTAM kRSNa-pravRttyai prahita-nija-sakhI-vartma-netrAM smarAmi Verse 1 When Krishna and the sakhas enter the forest for cowherding, Sri Nanda, Yashoda and the other Vrajavasis wander amuck! But shortly thereafter, Krishna leaves the sakhas also, and secretly arrives at Radha Kund in his mazed search for Radha! Radhika watches Krishnas goshta-yatra from Nanda bhavan and returns home. But then Jatila orders her to perform Surya puja, although, before departing, Radhika anxiously waits for her sakhi to return with Krishnas news. Let us thus remember Radha and Krishna in the mid-morning. (SmaraNa-maGgala, 5) Rasa-tarangini Tika: Srila Kaviraj Goswami beautifully expands upon this sutra in the upcoming fifth, sixth, and seventh chapters. Verse 2 Thereafter, seeing that it is time to enter the forest, Krishna comes outside and blows his buffalo horn named Mandra-ghosha. Its sound destroys the worlds inauspiciousness and brings joy to all of the Vrajavasis. But when the Vraja sundaris hear it, they especially become enchanted as their love for Krishna capsises in waves! Rasa-tarangini Tika: Mandra is the sound produced by a thunder cloud, and thus Krishnas Mandra-ghosha buffalo horn resounds!

Krsihna-bhavanamrita continues: The ecstasy of seeing Krishna at the sinhadvara (lion gate) dressed in natabar-gopa-vesha makes his numerous mothers wet with their flowing breast milk and tears! When Ambika, Kilimba, their sisters, and the other ladies accompany Yashoda and Rohini while leaving the house, everyone is crying! Sri Radhika follows behind in the company of her sakhi-varga. Meanwhile, the men above the front gate announces: Mukunda is leaving for the forest! As the Gopa kishoris hear this from their rooftops, they excitedly come to view Krishnas departure! On the way, they also inform their girlfriends: Mukunda is leaving for the forest! Hearing this, all of the house parrots in their cages echo: Mukunda is leaving for the forest! When the sakhas with Nanda Baba at the goshala hear, Mukunda is leaving for the forest! they become startled and anxiously repeat, Mukunda is leaving for the forest! Thus, they inform one another, Hey Sakha! Dont delay, lets release the cows from their pens and direct them towards the forest. Today well enjoy wrestling with Krishna beside Govardhan! When the brahmins hear the announcement, Mukunda is leaving for the forest! they anxiously tell their sons, Hey brahmin kumara! You can joyfully go and bless Krishna; sprinkle his head with the puja water that is purified with your mantras! When Krishnas grandfather Parjjanya hears, Mukunda is leaving for the forest! he suddenly calls his servant: Hey gopa! Quickly take me outside! I shall soothe my eyes with my Grandsons mukha-chandra darshan! As the Yutheshwari gopis at home hear: Mukunda is leaving for the forest! they inform their sakhis: Hey clever one! Lets make a plan to fool my shashuri (mother in law) and attain paramananda! Now I shall flee taking the secluded forest path to meet my Prana-Govinda! One of Krishnas preyasis becomes so overtaken by ecstasy when hearing, Mukunda is leaving for the forest! that she addresses her companions: Oh sakhis! This announcement forcefully excites my thirst to see Krishna! But what can I do? Now I am paralyzed! So how can I ascend to the rooftop? Another preyasi being dressed by her sakhi suddenly hears: Mukunda is leaving for the forest! and exclaims, Hey sakhi! Theres no need to further decorate my hair! And let my breasts remain uncoveredwhats the need to put on a blouse? Just by seeing Madhava, Ill save my life! Her sakhi, let me go! Another sundari-preyasi seated with her husband and elders suddenly becomes struck with the passion to have Krishnas darshan; thus she runs to the roofs staircase! And seeing this behavior, her sakhi tries to warn her. But the preyasi replies, Mukunda is leaving for the forest! to thus convey: Ayi sakhi! Ill suffer whatever punishment that Im destined! I can tolerate my husbands beating! And let the elders scold me, but this chance to have Krishnas sweet darshan only lasts for a moment! Another Vraja sundari abandons her shyness and rushes to the rooftop! And seeing, her shashuri repeatedly restricts her! But the Vraja sundari replies, Mukunda is leaving for the forest! to insinuate: Hey you prune-faced old biddy! Stop shrieking! Am I the only one going outside? Why dont you open your eyes to see which sundari-ramani is remaining indoors! At this moment, is there even one shashuri in Vraja Mandal who can restrict her daughter-in-laws movements?

1. Purvahna Lila (The mid-morning pastimes, 8:24 a.m. To 10:48 a.m.) A Description of Nandagram I Verse 3-10 As Krishna heads toward the forest, his bliss increases seeing the village sights. In some places, there are heaps of cow dung cakes pilled high as a mountain. And the bulls are fighting for the chance to mate with the ritu-mati* cows. Beautiful cowherd girls smilingly sing Krishna kirtan as they collect cow dung from the meadows. And hundreds of elderly gopas are trying to prevent the young calves from following their mothers into the forest. In other places, elderly gopis make cow dung cakes. Yet wherever one glances, there are innumerable goshalas; and in some places, blossoming tree branches are used for cowsheds. Around the pathways and elsewhere, refined cow dung powder is spread to make the ground soft for walking. The goshalas appear like lakes, with the processions of white cows and their overflowing milk udders resembling a river. The smaller cowherd boys resemble fish, the milk pails are like turtles, and the smiling faces of the gopa kishoris collecting cow dung resemble blooming lotus flowers. Also, the white and brown calves appear like swans and chakravaka birds, while their waving tails resemble the rivers moss. Thus the beauty of Ananda-Vrindavan arouses Krishnas pleasure as he enters the forest with his friends. And Nanda Maharajs selected cows proceed ahead, but they repeatedly turn their heads back to gaze upon the Full-moon of Vraja-Krishna! Rasa-tarangini Tika: Krishna-bhavanamrita adds: Sri Govindas bodily luster resembles a blue sapphire that lights the forest. As the Vrajavasis perceive this slendid aurora, they become wonderstruck! Verse 11 The long procession of white kama-dhenus pass beside the black buffalo procession like the Ganga and Yamuna flowing side by side. Thus as Brahma, Shiva, Indra and other devatas watch from the clouds, they feel themselves blessed by the rising dust that is sanctifying like the pure waters of the Mandakini. Rasa-tarangini Tika: The white Ganges of the kama-dhenus, the black Yamuna of the buffalos, and the red Saraswati from the dust of their hooves, create a spectacular sight for the devatas who mistake for the triveni! Verse 12-13 Wherever Krishnas lotus feet touch, Vrajabhumi shows the lotus of her heart to cushion his journey. Experiencing the bliss of Krishnas feet, the earths hairs stand erect with newly-sprouting grasses that instantly appear from where the cows trample the other grass! Rasa-tarangini Tika: Vraja-bhumi is transcendentally conscious and ever-anxious to please Sri

Krishnas senses. Thus the touch of Krishnas feet cause ashta-sattvic emotions to arise in her body. Here the newly-sprouting grasses are likened to pulaka (the standing of the hairs). Verse 14 Now Vraja appears like a high mountain, as floods of children, women and old folk appear like rivers to merge with the ocean of Sri Krishnas darshan-amrita! Their eyes are like blooming lotuses shedding tears of joy! Meanwhile, Yashoda anxiously arrives with Upanandas wife, Rohini, Krishnas nurses like Kilimba and Ambika, and all of the other ladies of the house. Yashomatis clothes are wet with her flowing breast milk and tears. Rasa-tarangini Tika: Sri Krishna-bhavanamrita continues: As Yashoda and Rohini follow Krishnas goshtha-yatra, they consider, Very shortly well lose our Sons for a long time! Thus they forget not only their duties, but even themselves, becoming stunned like golden statues! Ma Yashoda mentally fixes her attention on embracing Gopala, but afterwards, she becomes lost in her daydream! After regaining cognizance, she addresses Krishna: Hey Sukumara! (Oh auspicious child) If you stay too long in the woods, well be unable to endure your absence. Thus we want to follow behind you! Please dont neglect us! Oh Son! Dont send us back to preserve the so-called cowherding rites! Remember, you also feel pain when your dear ones suffer! So if you remember our distress, youll feel anxiety while cowherding. Thus it would be better to take us along with you! Oh Krishna! Oh Purabhushana! (the ornament of our home) If you neglect us, our happy village and home will no longer remain sorather, theyll swallow us alive! 1. Vers 16 Meanwhile, just as the sura-tarangini Ganga merges with the sea, Surata-rangini Radhas glance become stunned as they merge with Krishnas prema-rasa-sindhu! Rasa-tarangini Tika: The Sura-tarangini are the Mandakini Gangas waves. But when the word is applied to Radha and prounced surata rangini, it means the one who provides Krishna with suratasukha (divine love-making pleasure). Verse 17 The Yutheshwari gopis such as Mangala, Shyamala, Bhadra, Pali, Chandravali, and others, all come with their sakhis to watch Krishnas vana-yatra. Rasa-tarangini Tika: In Ujjvala-nilamani, many classifications of Yutheshwari gopis are described. Amongst them, Srimati Radharani is atyantika-adhika, meaning: she is the topmost. Thus, in relation to Radha, the other Yutheshwaris are grouped in four divisions: Sva-pakha (Radhas supporters) Suhrid-pakha (Radhas friends) Vipakha (Radhas adversaries) Tatashtha (the friends of Radhas adversaries) Among the gopis mentioned in the shloka, Mangala is Radhas sva-pakha, Chandravali is vipaka, and Chandravalis sakhis like Padma and Saibya are tatashtha. Because Ujjvala- nilamani solely narrates about Vrindavans madhura rasa, it is like a bright jewel, illuminating all the important

details concerning the Vraja gopis. Verse 18-20 As Vrajanath heads for the forest taking the wealth of his cows and friends, all of the Vrajavasis become downtrodden like pravasa-bhartrika ramani (young women who bear their husbands separation). As the rising dust from the cows hooves causes darkness, everyone remains silent like senseless non-moving objects! When Sri Goshta-vihari arrives at the forests edge, he turns to look back, and seeing all of the men and women of Vraja approaching, including his forlorn mother and father, he momentarily stops his procession to wait for them. Seeing his crying mother and father depressed and worried due to their inability to restrict his leaving, Krishna feels sorry for them. Rasa-tarangini Tika: Although Krishna is surrounded by many older and stronger sakhas, servants and even Strength personifiedSri Baladeva still his parents grieve for his welfare, thus, with tears steaming from their eyes, they come running to offer a rakha-kavaca, and affectionately fondle their Son, who is more dear than a million lives! Verse 21 Meanwhile, the bee-like eyes of the Vraja sundaris anxiously soar against the unfavorable breezes of their shyness to land upon Sri Krishnas mukharavinda. 22But amongst all of the Vraja kishoris, Krishna especially notices Radhikas dancing eyes, which resemble intoxicated hummingbirds. Thus, he thinks, Todays journey will be auspicious, for surely Ill achieve my desired goal! Rasa-tarangini Tika: Jyotisha shastra (astrology texts) mentions numerous omens called mangala-drishtis that bring auspiciousness when starting a journey. One of these is to see a hummingbird dart over a lotus flower. Thus our Rasika shiromani concludes: Seeing my Priya-mani Rais darting eyes and golden lotus face, today my journey will be more than simply very auspicious (sumangala), it will be mahasumangala (very, very, auspicious) ! The main cause for Krishnas vana yatra is disclosed herein. The Gaudiya Mahajana, Sri Jnana Das, sings

tuA anurAge hAma nimagana hoilam tuA anurAge hAma goloka carilAm tuA anurAge hAma kAnane dhAi tuA anurAge hAma dhabali corAi tuA anurAge hAma a pori nIla sArI tuA anurAge hAma pItAmbara dhari tuA anurAge hAma hoinu kalaGkinI tuA anurAge hama nanda badha koinu ami tuA anurAge hAma tomAya dekhi tuA anurAge mora bAGkA hoilo Akhi tuA anurAge hAma kichu nAhi jAna candrAvali bhaja jJAna dAser gAna

Radha: My anuraga arouses thought of you. Krishna: In your fascination, I left Goloka anew! Radha: Your anuraga allures me to the glen. Krishna: I herd my cows to meet you then. Radha: Your anuraga paints my sari blue. Krishna: With your intrigue, I wear a yellow hue! Radha: From your anuraga, I became a kalankini ( socially disgraced woman). Krishna: Seeing my stupor, Nanda binds me! Radha: Your anuraga makes me Krishnamaya (seeing Krishna everywhere). Krishna: Im Bankima-nayana (the lurking-eyed one), can you guess why? The poet Jnana Das concludes: Chandravali ki jaya! Why does Jnana Das conclude by offering Chandravalis praise? Because all the obstacles impeding Radha and Krishnas mutual attraction only serve to increase their overriding thirst to meet each other. Chandravali, Jatila, the fear of becoming socially disgraced, or the fear of transgressing religious principles are the spicing that flavor our Rasika-nagara and Rasika-nagaris amrita-maya parakiya rasa. Verse 23-26 Then the gopa kishoris, affectionately breast-feeding their babies, suddenly discard them and rush to see Krishna. Although their clothes are still wet and dripping with breast milk, ecstatic tears pour from their eyes in Krishnas darshan ananda! Being distracted, Yashoda tenderly rubs Krishnas body exclaiming: Oh child! We have hundreds of servants to look after the cows, yet still you insist: I shall go cowherding! Oh Gopala! As you roam in the forest, you neglect to wear shoes or use an umbrella, so how will your father and mother remain alive thinking about your soft body becoming abused? Rasa-tarangini Tika: Mother Yashodas words convey worry for Krishnas welfare, plus her inability to tolerate his separation. In Krishna-bhavanamrita, Sri Govinda softly smiles and consoles her as follows: Oh Ma! herding the cows is great fun; I dont experience any fatigue or difficulty whatsoever! There is no greater pleasure than playing under the shady trees near the Yamuna. And to keep the cows together, thats no strain either. I simply blow my mohanavamsi, and they all assemble! Oh Ma! Havent you seen the forests beauty? The ground is swept by the long tails of my cows. Its soft surface is covered by fragrant flowers pollen and kasturi (from the deers navels). There, the kokilas are the singers, the peacock are the dancers and the bumblebees recite the Vedas! There, various flowers bushes and forest vines sway with the comforting malayan breezes. And within this beautiful setting, there are waterfalls and mountain caves that the charm of a mani mandir. Moreover, in these sparking caves, my bayasyai dress me with flowers ornaments, and then we sleep together in paramananda! Madhumangal comments: Oh Mother! Really theres no comparisonthe happiness of the forest far exceeds the comforts of home! We enjoy picking (right from the trees) all sorts of ripe bananas, jacks-fruits, mangoes and pomegranates. The delicious flavor of these fruits can never be had elsewhere! Returning to the text, we find Krishna consoling his mother in another way: Verse 27-35

Seeing his parents grief-stricken (for his not accepting shoes or an umbrella), Krishna instructs: Oh Mata, oh Pita! Shastra tells us that our dharma is cowherding. Therefore, by entering the forest as the cows do (without using shoes or an umbrella), our dharma is purely executed! Oh Mother! Remember, from dharma ones honor and lifespan increase, for those who protect dharma shall be protected by dharma in return! Thus following ones prescribed dharma is the best means to overcome fear. So how can we neglect our cowherding duties? Although Nanda and Yashoda are amazed and happy to hear Krishna speaking such appropriate words, still Yashodas anxiety induces her to call the older sakhas and exclaim: Hey Subhadra! Hey Mandalibhadra! Ohey Balabhadra! Oh boys! Im placing my restless Krishna in your care. Always keep him by your side and instruct him. And if he should act whimsically, please come and inform me. Oh Vijaya and others, always remain sober and stay close to Krishna so that you can guard him with your swords and bows! Rasa-tarangini Tika: Subhadra and Mandalibhadra are Krishna. bodyguards; they are both suhrida-sakhas and older than Krishna. Subhadra is Upanandas son and Kundalatas husband. His body is a bright blue shade, and he wears yellow garments. In Krishna-bhavanamrita, Yashoda instructs the older sakhas as follows: Oh boys! Although my Krishna is delicate, hes prankster, and although clever, he lacks foresight. Furthermore, Krishna is week, yet boastfully! Therefore, I request all of you to protect him! Oh boys! I admit that Krishna isnt as attached to his father and mother as he is to you; therefore, my prayer wont go in vain. But if you should see Kamsa Rajas soldiers, by all means quickly flee back to the village for our protection! Then Yashoda addresses Krishnas priya-narma skhas: Hey Subala! Hey Ujjvala! Hey Kokila! Please dont arm-wrestle with Krishna anymore. Everyday Im finding his body bruised from your scratches! If you answer, Were just boys, how can we pass our time without playing? then Ill reply, Except for arm wrestling, arent there any other sporting games? Then Nandarani turns to her servants and exclaims, Oh Raktak, Patrak and others, youre all expert in serving! Just her about my two boys behavior. Please listen closely and dont forget: When Rama-Krishna become absorbed in playing, they neglect to eat, even when theyre hungry! And when thirsty, they neglect to drink also! Verse 34-37 Yashoda affectionately caresses Krishna and recites Bhagavans names. Then she ties a Nrisinghakavaca around his wrist for his protection. Krishna bends down and touches his parents feet and feelingly says; Oh Mata, oh Pita! Please give your permission. Seeing this gesture, Sri Nanda and Yashoda reach out and clasp Krishna to their chest. Their tears and (Yashodas) breast milk combine to moisten Krishnas body. As they incessantly kiss Krishnas cheeks, rub his body, and smell his head, their voices falter! They exclaim: Oh child! Let Nrisingha protect you! We pray that the earth, the sky, the forest, the pathways, and ten directions may all bestow auspiciousness! After blessing Krishna, Nanda and Yashoda embrace him one last time, exclaiming, Please return safely. Receiving their permission, Krishnas bliss increases. Verse 38 Balaram is also fondled by Nanda, Yashoda, Rohini, Amba, Kilimba and the cowherd men and women, just as they had done with Krishna. Meanwhile, Krishna sprinkles the Varaja-sundaris with

amrita by his lurking eyes, which solicit their permission to enter the forest. The gopish eyes respond yes like thirsty chatak birds. Rasa-tarangini Tika : Just as the chataks live by drinking from a rain-cloud, the Varaja-sundariss eyes have no other solace except Sri Krishnas mohana-rupa-madhuri!

Verse 39 As Govinda enters the forest restless deer-like gopis relish his soft leaf-like form. Thus the noose of Krishna sweet glances binds them, and takes their minds along with him! Rasa-tarangini Tika: When the Vraja gopis return home, they are able to move only by the habit of daily routine. Yet meanwhile, their minds enter the samadhi of Sri Krishnas Goshta-bihara. 1. Radha Krishnas Mutual Darshan Verse 40-43 Then Krishnas lurking eyes give assurance to Srimati Radharani: Oh Sumukhi! Just be patient, and dont grieve. We shall soon unite together! Somehow, please slip away and come to the banks of your : Sri Kunda! And Radhika humbly concedes with a tender loving glance. Then as the arrows of Krishnas glances sail through the air and pierce her heart, Radhas glances pierce Krishna too! Hence, a very tender, loving moment of ecstasy is relished! As the rushing course of prema is insurmountable; who can understand these fascinating matters? Thus, Krishna captures the fish of Radhas mind in the net of his alluring bodily effulgence! Similarly, Krishnas swan-like mind becomes easily bound within the sturdy cage of Radharanis charming, sidelong glance! Rasa-tarangini Tika: Lets pause for a moment to relish this Yugala-madhuri. A deep hankering to view scenes like this can be only cause for Vraja gopi-janma. As the sadhakas mind flows within the nectar river of Sri Govindas Asta-kala pastimes, naturally certain scenes form deep impressions. An ideal example is found in the following story. In Vraja Mandal (about two hundred years ago), Siddha Krishna Dasa Baba taught the art of lila smaran and manasi seva. At the days conclusion, he would regularly ask his students what type of smaran they did throughout the day. Then if rasa-abhasa situations were detected, he would correct them, or offer his blessing and encouragement upon seeing manasi seva that matched the Goswamis version. On one such occasion, when Siddha Baba questioned a students, he lamentingly replied: Baba, today in the Pratah Lila, I was putting on Priyajis sonara kan-kan (golden bangles), but I became completely enchanted by her elegant Sri kora-kamala (lotus hand). Thus all day, I couldnt remove my mind from that scene. I forgot everything else! Hearing this statement, Siddha-Baba became very pleased and zealously exclaimed: aja tomra jathartha bhajan hoyache! Today youve performed the actual bhajan! What does this mean? Sri Haridas Das Baba of Navadwips Haribol Kutir answers, Various mahajanas have described various lilas within the Ashta-kala, but if a fortune sadhaka following their path becomes exceeding intrigued over a particular lila or scene in the lila, and if he by Sri Sri

Gaura-Govindas kripa becomes totally absorbed in that single lila throughout the night and day, then there is no fault whatsoever. Rather, such type of avesha or deep absorption is most desirable. The more a sadhaka can absorb himself, and the deeper the avesha becomes, to that degree he advance closer towards attaining siddhi. (Sri Gaudiya Vaishnava Sahitya) Govinda-lilamritas previous four shlokas beautifully illustrate a very euphoric moment in Sri Yugala Kishors daily activities. Experienced Mahatmas can lose themselves for hours with such madhura descriptions, what to speak of other lilas. 1. Krishna leaving the Brajavasis Verse 44 Krishna keeps the cows in front and heads for the forest as all of the Vrajavasis minds follow him. But when Krishna looks back and sees his mother and father still following with the others, he stops again and says, Verse 45 Oh Mother! You shouldnt follow us anymore. Please return home, and make some rasala and send it to us. Verse 46 Oh Pita! Our bat has become broken; can you go home and quickly make five or six new ones so that our ball playing can continue? Verse 47 Oh Mata! Just look ahead! Although the cows are very hungry and thirsty, theyre waiting for me with their heads bent toward us! Verse 48 Sri Nandarani exclaims, Oh child! Ill send your favorite edibles. But please eat them at lunchtime and quickly return this afternoon. Verse 49 Krishna answers, Oh Mata! If I hear the news that youre eating properly and happily engaged at home, then Ill return on time. If you dont, I wont! Rasa-tarangini Tika: The special feature of Vraja prema is that the Vrajavasis completely forget their own happiness or distress to please Krishna. When Ramachandra left for the forest, his father, Dasharath, died in the pain of Ramas separation. But in Vraja lila, when Krishna leaves to reside in Mathura or Dwaraka, his mother and father tolerate incredible distress, because they consider: If our Kumara nilamani returns to Vraja and finds his mother and father dead, hell undoubtedly suffer! Hay! Then to whom will he say: Oh Mata! Oh Pita! Give me this, or give me that? And who will tolerate his mischief? Hay! Besides us, who will look after his happiness or distress? Who will protect his pride? And wash his dirty face? In order to revive this unconditional prema, Krishna cleverly sends his parents back with the job of making rasala and supplying new ball bats. Then, to protect them, he warns, Look! If you dont take care of yourselves, I wont return!

Verse 50 When Nanda and Yashoda hear these word from Krishna, they repeatedly kiss his face, embrace him and look at him with forlorn eyes! With mind, body and words, they only desire his welfare, thus Yashodas breast milk and Nandas tears bathe their son! Verse 51 Meanwhile, Sri Radhika and her sakhis burn in the scorching sunrays of Krishna viraha! Thus Krishna relieves them with the cooling wave of his sidelong glance. The gopis, in turn, siphon Krishnas bodily sweetness through the vacuum of their lotus eyes! Rasa-tarangini Tika: Just as golden ornaments enhance the beauty of a pretty young girl, Sri Kaviraj Goswamis metaphors increase the sweetness of the Vraja rasa. The Vraja gopis viraha burns like the scorching midday sun. But unlike the skys sun, which is still pleasing during sunrise and sunset, the gopis viraha surya tortures them both day and night! Hence, Krishnas compassion invokes a cooling wave of relief in the form of his heartfelt glance. Verse 52 Therefore, upon entering the forest, Sri Nandanandan feels sorry for the Vrajavasis plight; although he is eager to enjoy vana-vihara with the sakhas. When the Vrajavasis look at Krishnas mohanarupa, their eyes in darshna-anand! But as Krishna passes out of sight, they become paralyzed consider: Verse 53-54 When the Vrajavasis look at Krishna's m ohana-rupa, their senses merge with their eyes in darshanananda. But as Krishna passes out of sight, they become paralyzed and consider: We are moving beings, but now the fortune of the non-moving entities (such as the trees) is greater, for they will enjoy Krishnas darshan! Thus thinking, the Vrajavasis becomes stunned like the trees! Verse 55 Seeing Vrajajivan leaving with his goshtha yatra, the gopis turn pale like a dried up river in summer! Thus the kingfisher bird of Krishnas eyebrows swallows their minnow-like vitality! Aho! The gopis eyes soar from their lotus faces like bees, yet their lifes swan gets stuck in the mud of Krishnas viraha.! Verse 56 Although the men and women folk of Vrajabhumi are completely demoralized, still somehow they manage to pick up Nanda and Yashoda who lie in the coma of Krishnas severance. Thus, everyone returns home. Verse 57 Having witnessed the fainting of the Yutheshwaris, their sakhis carefully escort them back home like one doll mechanically moves another! Although heart-stricken, Kundalata somehow manages to awaken the sakhis who have fainted along with Radha, then she escorts everyone back home. 1.

Verse 58 Although heart striken, Kundalata somehow manages to awaken the sakhis who have fainted along with RAdha; then she secorts everyone back home. krishnaa-bhavanamrita adds: Seeing Vrishabhanu-nandini lying unconscious, Lalita addresses Murccha Devi, the goddess of fainting, Oh inauspicious Murccha Devi! Why have you touched our most auspicious priya sakhi Rai? If you desire your own welfare, then leave this place at once! Was it thus out of fear of Lalitas anger that Murccha departed? One could ask, Why did Lalita chase Murcchana away? After all, fainting relieves the pain of separation. The answer is that though Chetana, the state of wakefulness, becomes the abode of distress for Radhika, the sakhis dont become angry with her, whereas they do become angry with Murccha. Can anyone fully explain premas inconceivable influence? (Ka-bhvanmta 8.4-5) The point is that even in the pain of separation, the ecstasies of love are more delightful than in an unconscious state, even though such unconsciousness might bring momentary relief from the suffering. This is the inconceivable quality of divine love, which the sakhis and manjaris understand. Therefore, they serve Radharani accordingly. Sanatan Goswami says, tathApi sambhoga-sukhAd api stutaH sa kopi nirvAcyatamo manoramaH pramoda-rAziH pariNAmato dhruvaM tatra sphuret tad-rasikaika-vedyaH Even so, the feelings of separation are praised even more than the joy of union. There is an indescribably wonderful quality in it, which ultimately transforms into a mountain of pleasure. It can only be truly understood by those who are the rasikas of prema. (BRIhad-bhAgavatAmRIta 1.7.126). Verse 59 With their minds stolen by Krishna, the Vrajavasis senseless bodies function only out of habit. Thus they behave like liberated souls! Krishna-bhavanamrita adds: As Govinda enters the forest, he thinks, Those who love me always feel pain in my separation, therefore Ill take their minds along with me! 1. Radha Returns Home Verse 60-62 Back in Javat, Jatila is busy making cow dung paddies and anxiously watching for Radhas return. But as they approach Kundalata suddenly awakens Radha from her stupor. Although Kundalata still desires to unite Radha with Krishna, she address Jatila: Oh saintly one! Please take my pranams! Here is your auspicious bauma (daughter in law); I have escorted her so carefully that Krishna didnt even see her shadow! And just look, oh respected one! Vrajaveshwari was overjoyed by

Radhas cooking! Thus she rewarded her with costly clothes and ornaments that surpass the oceans wealth. Even the Queen of Heaven, Sachi Devi, hasnt seen such jewels as these! Rasa-tarangini Tika: Kundalata always remains alert to protect Radharanis best interests. While returning home, Radhariani was daydreaming of sambhog-vilasa (union play) with Shyamasundar. Upon seeing Jatila, however, Kundalata gives Srimati a shake to awaken her stupor, lest Jatila might surmise Radhas thoughts. And how clever Kundalata contemplates the means to fool Jatila again so that Radha Govindas midday milan can soon take place. The description of the ornaments presented by Nandarani arent exaggerated. The jewels provided by Vrajabhumis kalpa-vrikshas are all extraordinary; they excel the value and charm of any worldly or heavenly gem. Verse 63-69 When Jatila sees that Subhadras wife (Kundalata) protected Radhas chastity, secured Yashodas blessing, and brought home a vast collection of wealth, she becomes happy. Thus Jatila considers Kundalata fit to observe her own self-interests, and praises: Oh child Kundalate! Come, come, are you feeling well? Your presence is very auspicious! Aha! Im pleased to see your affection for my bauma! I bless you to be the mother of seven illustrious sons! Oh child! As you are chaste and dashing, you protect the sati-dharma (the qualities of the chaste women) of others; therefore, youre just like me! In fact, Pauranamasi Devi has advised me. When a woman is loyal to her husband, he becomes famous, wealthy and long-lived. Thus Im placing Radha in your care, for only you can protect her religious principles. Jatila continues: The sadhus declare that from dharma, wealth and sense enjoyment follow this is always true thus by religiously engaging my bauma, my sons wealth has increased, and it will continue! Oh child Kundalata! Ive only one son. Therefore, for his prosperity and family reputaion, please properly guide Radha and engage her in Surya-puja. Next, Jatila turns to Radha and says, Oh child! Bring a tamrakundi (copper bowl), reddish milk from a brown cow, yogurt, ghee, cane molasses, jaba flowers, keshora, and sandal paste and a lotus garland. Then you can leave with Kundalata to perform Surya puja under an expert brahmins guidance, or Garga Munis daughter. Rasa-tarangini Tika: As the sun red, red objects are ideal for Surya puja. Hence, Jatila instructs Radha to use reddish milk, reddish flowers and reddish chandan, etc. Similarly, the sun is called Padma-bandhu (the lotuss friend). Thus Surya puja is never complete without an offering of lotus flowers. Verse 70 Then Jatila advises: Hey Lalite, youre an outspoken, chaste lady too, so never allow Radha to pass from sight, even for a moment! And if Nandanandans bodily odor should enter your nostrils, offer your namaskara to that direction, but keep your distance! Rasa-tarangini Tika: Lalitaji is Radhas foremost sakhi; she is a pragalbha nayika, namely outspoken and bold. Ujjvalanilamani describes her personality as vama prakhara. This means that she is a heavy-weight in her dealing, and her words are very difficult to defeat. Thus she protects Srimati from Krishnas

misbehavior. Dsna-keli-kaumudi gives the following example: Once at Sri Govardhans dan ghat, Radha and her sakhis were having a flaming argument with Krishna. Suddenly, amidst the confusion, Krishna eagerly tried to touch Radhika! Seeing his audacity, Lalita became like a flaring fire to address him: Every deer-eyed gopi in Vraja Mandal is worth eighty-four lakhs, according to your friend Madhumangal. Yet, amongst of them all, our priya sakhi Rai is the most rare! No price can be put on her. So hey, you great cheat! What is this audacious behavior are you attempting with our Raja-kumari Radha? (DKK 57) Verse 71 Jatila continues: Hey Kundalate and Lalite! Its getting late. There is still a large pile of cow dung that has to be made into govar patties. So, I am putting Radhika in your care so that I can continue my work. Rasa-tarangini Tika: Jatila and Kutila spend their day making goshi, or patties made of dried govar, cow-dung. Although Lakshmi-svarupini (Sri Radha) resides in their home, still their greedy mentality impels them to toll for making a few extra farthing from goshi sales in the bazar. 1. Chapter Five Purvahna Lila (The mid-morning pastimes, 8:24 a.m. To 10:48 a.m.) Radha makes a mala and bitika and send them to Krishna 72-73 "As the lovely-formed gopis drink the madhu of Jatilas instruction, they become intoxicated. Thus they are unable to walk properly; yet, still, somehow, they regain their sobriety to carefully escort Radhika Devi inside!" Here the word madhura-angi is noteworthy. The gopis beauty takes on a special elegance when favorable situations arise for Radha Krishnas milan. Now with Jatilas blessings, a major obstacle is overcome. Thus their forms become most sweet to behold! But owing to Jatilas presence, they conceal their anuraga which runs like an underground river. We may remember from Krishna-bhavanmrita that King Vrishabhanu built a separate Raja-bari (palace) for Radhikas private living quarters (north of Jatilas house); now Srimati enters this palace. 74 "After returning home, Radha lies her bed, as her dasis wash, dry and massage her lotus feet and perform other relative services." This moment is relished by the manjaris. In his Vilpa-kusumjali, shloka 55, Sri Raghunath Das Goswami prays in the mood of Sri Rati manjari as follows:

Hey Karunamayi Radhe! Is the auspicious day nearing when I can carefully massage your lotus feet as Sri Rupa Manjari massages your lotus hands?" Swaminiji rests on her bed of soft white sheets, like a golden swan resting on a milk ocean. Without hesitation, Sri Rupa and Sri Rati climb onto the bed. (their dasya rasa is mixed with sakhya-bhava.*) Although Radhas dasis, they share their prema as Radhas sakhis too. Radhika is covered by her deep blue orana, as though Shyamasundar were directly embracing her! Sri Rati addresses Radha as Manojnya, i.e., one who knows the minds of others. Understanding Ratis mind, Swaminiji awards Ratis cherished seva. Manojnya also means sundari (beautiful). Thus Radhas beautiful anga-kanti (bodily effulgence) bathes Sri Rupa and Sri Rati in her Krishna svapnamrita (blissful dreams of Shyamasundar). But Radha is talking in her dreams as thought she were awake! She is directly relishing sambhoga (union) with Krishna. Rupa and Rati look agape! Srimati lifts her lotus feet, placing them on Ratis lap. Rati embraces these two charana kamala to her chest. Feeling Swaminis unlimited kripa, Rati address her as Karunamayi. Verse 75 "Meanwhile, Radhas friend Narmada arrives from forest. She was sent by Vrinda Devi to deliver a basket of blooming mallika, rangan, karnika, bakula, patali, madhavi, nava-mallika, juti, champak, nagakeshora, lavanga and lotus flowers that were kissed by honey bees." It is important to mention that Radharani lives at Jatilas residence in Javat only six months of the year; the remaining time she spends at Varshana with her parents. Because Varshanas environment is less restrictive, Radha comes here in the spring and the rainy seasons to fully enjoy Holi, Jhulana, Janmastami and her own birthday. Siddha Krishna Das Babas Gutika describes the present lila in the Varshana setting. So when Radharani returns home, Kundalata places her in Kirtidas care and offers humble pranams. Then Radharanis grandmother, Mukhara, affectionately requests her to rest a bit and then to leave with Kundalata to perform Surya puja. Verse 76 "Radha uses the flowers sent by Vrinda to make a vaijayanti mala* adding scented Krishna-aguru and camphor. Employing artistic skill, her fingers string the jaya-pataka* for Krishnas beautiful mohana Rupa. This mala is comparable only to the abode of Kandarpa." Just as the flag sailing above a Kings palace displays his victory, Radhas specially prepared vaijayanti-mala sways from Madana-mohanajis chest, boasting his prowess as Vrindavans transcendental Cupid! Radharanis garland is spectacular. Thus Krishna considers: Except for giving Myself, Im unable to repay her debt! Verse 77 "Radha prepares Krishnas pan with cardamon, camphor, nutmeg, catecu and other ingredients. This tambul-bitika* enlivens Krishnas eyes color his moon face and arouses his affection because it is mixed with Radhikas bodily fragrance and her hearts passion." Radhas tambul-bitika is rolled in a golden pan leaf, and called nagaballi. Its divine qualities completely subjugate Krishna.

Verse 78 "Lalita exclaims, Oh Tulasi! Take this mala and bitika and present them to Krishna. Then after meeting with Vrinda and Subala, quickly return and inform us where todays sanketa kunja* will be. Thus Tulasi leaves with Kasturi Manjari." Tulasi and Rati are both names for Sri Raghunath Das Goswami. Kasturi is none other than Govinda-llmtas author, Sri Krishna Das Kaviraj. Both of them belong to Radhas intimate Ashta Manjari staff. As Krishna Das places himself within his own narration, we learn an important technique of bhajan: ataeva gopi-bh~ ava kari a ngik ~ ara r~ atri-dina cinte r~ adh~ a-kr??s??n??era vih~ ara Meditate on your siddha deha and perform manasi seva therein. Thus by following the moods of the Vraja gopis, one attains Radha Krishnas charana seva. (CC 2.8.228) Thus Srila Krishna Das instructs that simply to perform lila smaran isnt sufficientone must place oneself in the picture also. 1. Chapter Five Purvahna Lila (The mid-morning pastimes, 8:24 a.m. To 10:48 a.m.) Radhas viraha In Krishna-bhavanamrita, Srila Chakravartipada follows Radhas manjaris as they search for Krishna: Sri Rupa Manjari is sent by Lalita, and after she contacts Him, an interesting conversation ensues. That narration begins as follows: When arriving at Govardhan, Krishnas forest garlands fragrance arouses the manjaris excitement! And from a distance, they watch as Krishna sports with the sakhas and brings his cow to drink at a reservoir. Then Krishna sits down with the sakhas to enjoy the lunch that Mother Yashoda sent. But after bhojan, he goes to a secluded place with Madhumangal. Seeing the opportunity, the manjaris approach. Krishna is delighted to see them, and he questions: Tell me the news about my Tarunimani (young jewel) Vrishabhanu-nandini? Then Rupa answers, Hey Nagarendra! When Vrishabhanu Rajas daughter heard that the forest path has become marked by your lotus feet, she rolls in its dust to decorate herself! Oh Hari! The forest became shyama colored by your bodily effulgence! But, unfortunately, the Creator stole Radhas effulgence when she was attacked by sattvic emotions! Otherwise, she could have easily painted the forest gold! Oh Vrajajivana (Life of Vraja)! When the forest inhabitants see your face covered by the dust raised by the cows hooves, they cry incessantly! But today Srimati couldnt

attain their equal statusfor as she rolls in your footprints, only her sakhis are crying! Sri Rupa continues: Hey Krishna! Radhika Devi has committed an offense. Just listen: Everyone knows that the lotus is born from the water, but Radhikas lotus eyes gave birth to the water (a reservoir of tears)! And although her hair, garlands and dress are comparable to a sadhus, now theyve becomes loose and unrestrained. For example, when a countrys ruler isnt watchful, even the sadhus develop loose character. Similarly, Srimatis sadhu-like hair, dress and ornaments have all become astrewn in your absence! Rupa Manjari continues: Oh Shyamasundar: As Radhika contemplates that your soft lotus feet incur pain while walking in the forest, she becomes afflicted! Thus to solace her, we say: Oh priya sakhi! The lotus of Krishnas feet enjoy Vrindavans nikunjas. After all, the lotus is the forests offspring. So why are you needlessly crying? But as we repeatedly assure Srimati, she fails to believe us, and her heavy breathing continues! Then to give solace, a sakhi says, Oh Shyamapriye! Thorns and sharp stones dont exist in our madhura Vrindavana. Srimati, unfortunately, only hears thorns and sharp pebbles and falls to the ground unconscious! Next, we tell a lie: Hey Radhe! Your Priya-Madhava has come, just look! And then we place your forest garland beside Srimatis nostrils, causing her to bashfully sit up! But after regaining cognizance and not seeing you, Radha is surprised, and addressed Lalita: Oh sakhi! Where is that Natabara Who makes my eyes dart like a hummingbird? Lalita answers, Ayi Radhe! He must be hiding nearby! Radha replies, Sakhi Lalite! Why are you teasing me? Lalita cleverly retorts: Oh Rai Kishori! I wouldnt tease you; doesnt Krishnas anga-gandha (bodily fragrance) confirm my statement? As Radhika Devi smelled your concealed flowers mala, she became contented surmising that you were nearby! But before happiness set in, suddenly all at once Cupids five flower arrows pierced her heart! Rupa continues: Oh hey Vrajajivana! With Kandarpa Rajas onslaught, Radhika fell to the ground in remorse, her body shivered and tears drenched her apparel! But hay! Upon entering the house, she failed to soother her chakora eyes with moon faces amrita-darshan! So when Radhika Devi went inside without finding you there, she addressed her mind: Oh-re mana! Why have you mistaken the sakhis assurances for amrita? Now your suffering has doubled! Thus Radhika fell to the ground and cried: Oh wretched life, youre cursing me! Repeating these words again and again, Radha denounced her existence! Yet, its amazing, Radhas body didnt become lighter. Rather, the heavy weight of her suffering only increased! So hey Krishna! Except for your darshan nothing will relieve her intense pain! Sri Rupa concludes: Oh Radha Kanta! Our Rai Kishoris delicate body has reached a turning point, what to speak of our chamara fanning- even her own life airs have become intolerable! Hearing about Priya-mani Radhas condition, Madhusudan becomes dizzy griefstricken, choked up, and filled with tears! Thus in a lovesick gesture, he tells Madhumangal: Im unable to speak; please answer for me! Understanding Krishnas mind, Madhumangal replies, Hey Rupa! Quickly bring your Kanakakamalini. Without the vana (forest), shell dry up and wither! So, dont delay! Just remember, if you dont bring her, I may fail to keep Krishnas life intact, for without his Svarana-padmini, Krishna has no other means to exist!

Then Madhava removes his campak garland and gives it to Rupa Manjari saying: Hey dasi! Let this mala adorn Pyarijis chest! The inner meaning is: Let Priyasi-Radha adorn my chest like a campak-mala! (In other words, Hey Rupa! Take this campak-mala and place it around Radhas chest, then quickly return with campak-barani Radha so that I can embrace her to my chest!) Translators Note: The manjaris play a very important role in Radha Krishnas daily pasttimes, for without them, they wouldnt happen. Caitanya-caritmta further reveals: r~ adh~ a-kr??s??n??era lil~ a ei ati g ud??hatara d~ asya-v~ atsaly~ adi-bh~ ave n~ a haya gocara sabe eka sakhi-gan??era ih~ a n adhik ~ ara sakhi haite haya ei lil~ ara vist~ ara sakhi vin~ a ei lil~ a pus??t??a n~ ahi haya sakhi lil~ a vist~ ariy~ a, sakhi ~ asv~ adaya sakhi vin~ a ei lil~ aya anyera n~ ahi gati sakhi-bh~ ave ye t~ a nre kare anugati r~ adh~ a-kr??s??n??a-kujasev~ a-s~ adhya sei p~ aya sei s~ adhya p~ aite ~ ara n~ ahika up~ aya (CC 2.8.201-205) These lilas of Radha and Krishna are most confidential. They are unfathomable to those bhaktas situated in dasya, sakhya, or vatsalya rasa, what to speak of others. Only the sakhis have access to these pastimes, for they arise from the sakhis. Without them, these pastimes cannot grow or expand. The sakhis play this important role in the lila and themselves relish its rasa. Other than the sakhis, no one has a place in this lila. Therefore, without following in their footsteps through gopi bhava, it is impossible to become eligible for Radha Krishnas nikunja seva. Ujjvala-nilamani (Sakhi-prakaran) lists 17 types of seva that they perform: 1) describing Radhas love to Krishna 2) describing Krishnas love to Radha 3) relating Radhas virtues to Krishna 4) increasing Radhas attachment for Krishna 5) increasing Krishnas attachment for Radha 6) bringing Krishna to meet Radha 7) escorting Radha for meeting Krishna 8 ) handing over Radha to Krishna 9) laughter and joking 10) giving assurance 11) dressing the Divine Couple

12) expertise in revealing the Divine Couples inner desires 13) singing 14) concealing the Divine Couples faults 15) cheating Radhas husband and guardians 16) advice giving 17) performing services like fanning and foot massaging 1. Radha cooking and thinking of Krishna Verse 79 Radha enters the kitchen with her sakhis who are expert cooks. Then they prepare karpura keli, laddus and other sweets to please Krishnas mind and senses. Rasa-tarangini Tika: Jatila, Kutila or Mukhara assume that these sweets are meant for Surya Devas naivedhya.* Verse 80 Even though Radha has sent Tulasi to meet Krishna, and even though she herself is engaged in his seva; still, intense anuraga for his sweet mukha-chandra darshan excites Radhas chakora-like heart. Hence, she imagines a moment as a hundred thousand yugas!

Verse 81 As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanya Devas lotus feet, the request of Sri Raghunath Das, the association of Sri Jiva and the benediction of Sri Raghunath Bhatta, Govinda-lilamritas fifth chapter entitled Purvahna-vilasa is concluded. 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m) Krishnas Activities with the Sakhas, His Departure in Search for Radha, Radhamaya Shyamasundar, Krishnas Meeting with Dhanishtha, then Tulasi, and then Shaibya Verse 1 Looking back over his shoulder, Krishnas happiness awakens seeing the Vrajavasis returning to their homes. So, just as an intoxicated elephant leaps from its shackles, Krishna feels boundless enthusiasm after freeing himself from the Vrajavasis binding glances of love. Verse 2-3 The forest is compared to an artist who depicts Krishnas lila portraits. So, after Krishnas departure scene, newer masterpieces will appear which are all nayanabhirama, a joy festival for the eyes!

Verse 4-8 The cowherd boys start to dance, sing, laugh, joke and stumble over each otherjust like newlyreleased baby elephant! Some of them imitate Krishna. One sakha stands before him an innocent face in the way he responds with his mother. Another sakha makes eye gestures, as when Krishna flirts with gopis! Other sakhas imitate the gopis behavior by hiding in the forest foliage. Then covering their heads as the gopis do, they peek at Krishna with tender smiles and roaming eyes. Another sakha pretends to be a kama dhenu; he walks on his hands and feet, bends his neck backwards and perks his eyes! When Krishna speaks, one gopa balaka refutes him like a skilled debater. Others wrestle with sticks or with their shoulders, or contest with weapons. There are other gopas who please Krishna by balancing sticks, dancing, laughing or performing menial services. Verse 9-10 Seeing Krishnas arrival, Vrinda arouses all of the moving and nonmoving forest residents who were afflicted by his separation. She announces: Oh forest sakhi! Madhava has advented, so cast aside your distress and be cheerful! Please show your virtuous qualities by reminding him of his beloved Radha. Then you will be duly honored as the abode of Radha Krishnas prema keli! Vrinda Devi has received a siddha mantra from Paurnamasi Devi (Yogamaya). Thus she can perform the impossible. She can display the opulence of any season at any desired momentor all the seasons at once! As Vrindavans Adhishtatri Devi,* every moving or nonmoving creeper, tree, bird or animal is under her jurisdiction. Vrindavan is unique for many reasons. Even the nonmoving entities such as the trees and creepers are fully conscious with prema for Sri Yugala Kishor. Here Sri Krishnas pastimes are incomparable with those of other Bhagavata svarupas of the Lord. Krishnas devotees, like the gopis are the most special, and his parakiya rasa exchanges with them are the most fantastic divine rapture. Hence, Sri Krishna himself declares: parak iy~ a-bh~ ave ati rasera ull~ asa vraja vin~ a ih~ ara anyatra n~ ahi v~ asa (CC 1.4.47) Parakiya rasa is the most delightful of all the rasas. However, it is found nowhere else but within my madhura Vraja Dhama! Verse 11 Vrinda continues: Oh creepers, come alive! Oh trees, bloom with splendor! Oh deer, begin your play! Oh kokilas, sing with the bees! Oh peacocks! Begin your dancing! Oh parrots, recite your chosen poetry! Oh moving and nonmoving objects, becomes elated! Just see! Your dearest Friends has arrived to make happy! 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m) Sri Krishnas Venu Madhuri

Verse 12-13 Krishna is like a raincloud, because when he places his mohana-vamsi to his lips, its sweet vibration showers amrita! Thus the forest comes back to life after having fainted in the scorching heat of his separation! Sprinkled by Krishnas venu-amrita fanned by the cool breezes that carry his angagandha, and already by Vrinda- Vrindavan comes into full bloom! In Krishna-bhavanamrita 8.42-44, Radharani remarks: Oh Sakhi! The venu is the most learned pandit of the Sangita-shastra (the scriptures related to music)! Now the clever kokilas are silent, and their behavior is befitting. Thus we learn from the kokilas that when a superior vocalist performs, less talented artists should listen with rapt attention! Verse 14-15 Upon hearing the ambrosial flute song, every living being is startlednonmoving objects shiver, mobile creatures become stunned, stones melt, birds are speechless, vines erupt in horripilation, and the flowers lose their color while crying tears of hone! Thus Sri Vrindavan displays eight sattvic transformation of esctasy! In Krishnahnika-kaumudi 3.37, Sri Kavi Karnapur adds: When Krishna plays his mohana vamsi in the fifth scale, voiceless objects become talkative, talking creatures are speechless, the Yamunas current flows backwards, while immobile objects melt, and hard objects such as rocks soften! Thus, everyone is anxious for Sri Murlidharas darshan! From Brahma to the animals and forest creepers, all possess maha-anuraga! And every woman from Lakshmi to the Shabaris are overtaken by an uncontrollable anuraga for Sri Krishna! Radhas captivation for the flute is described in Krishna-bhavanamrita 8.46: Hey Sakhi! As Krishnas venu calls: Hey go-gana, agaman koro! (Oh cows, come to me!), they all assemble. But the word go has many meanings. Hence, all throughout the world, many creatures are overjoyed thinking that Krishna is personally calling them! When Radhika Devi sees a krishnasar after hearing Govindas melodious flute, she exclaims, Hey priya sakhis! The name of the does husband (krishnasara) is now successful. In other words, those whose sra (essence) is Krishna, theyre the true krishnasars. And this doe also accepts Krishna as her life and soul! Thus when her husband runs towards Shyamasundar, she doesnt become envious, rather she also follows his path! (Krishna-bhavanamrita 8.51) Verse 16-19 With the arrival of Krishna, and the spring, Vrindavans forest becomes jubilant. To great Madhava, she manifests her splendor like the appearance of Lakshmi! The forest is enlivened with the madhura sounds of birds and bees, the rasa of ripe mangoes and other fruits are dripping on the ground, lotus bloom in the reservoirs, and the cooling breezes teach the latas how to gently sway like female dancers. Thus this beautiful environment pleases all of Krishnas senses! Just as a wealthy man receives a dignified guest, the trees welcome Krishna with smiling flowers, singing bees, dancing leaves, a drink of their oozing honey and a meal of ripened fruits! The forest latas* behave like dasis. They generally dance for Krishna with soft, leafy dresses, and smile with flower faces as the singing bee minstrels kiss them. A dasis sadhana is to please her master. When the latas see Madhusudan, they lose their patience and ecstatically begin dancing. This allures the humble bees who kiss their flowers faces. But feeling

shy, the latas hide their faces within their leavy dress. This arouses Krishnas memory of a similar pastime with Radha. Verse 20-25 Meanwhile, as the deer graze with the stag, the venus call draws them to Shyamasundar. But their enchanting eyes only remind Krishna of Radhas beautiful eyes and pierce his heart! As the peacocks and peahens come near, they begin their enmaddening dance for Krishnas pleasure. But aho! Their opened tail feathers only remind Krishna of Radhas loosened, curling hair during rati keli! When Krishna glances towards a reservoir, the chatak birds maudlin cry reminds him of Radhas bangles, the quacking swans of Radhas waist bells, and the cranes call of Radhas ankle bells. Staring at a fragrant, blooming golden lotus that attract the bumble bees, Krishnas fantasy increases as Radhas lotus face and restless eyes appear to him! Wandering from one kunja to another, the ripe pomegranates, oranges, naranga and bael fruits awaken Krishnas fascination for Radhas beautiful raised breasts. Thus mesmerized, he sees Radhas body everywhere! In whichever direction Krishna glances, the various limbs of Radhas body vividly appear in a direct vision! This shouldnt appear extraordinary, for the Vrindavan forest becomes merged in Radha consciousness simply to increase Krishnas joy! Krishnas life is Radha, Krishnas worshipable Devi is Radha and Radha nama is Krishnas japamantra! Hence, those who remind Krishna of Radha are the most dear to him. Vrindavans forest residents all know this secret. In the present day Vrindavan also, the Vrajavasis still follow suit, for they chant Radhe! Radhe! Radhe! 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m) Krishna wellcomed by Vrindavan Verse 26 Seeing every forest object resembling an aspect of Radhas madhura-rupa, Krishnas mind becomes like a spinning kasa flower caught a windstorm! Thus he loses all mental equilibrium!

Verse 27 When the moving and nonmoving forest creatures see Krishna, their love for him overflows and by such love, Krishna becomes overwhelmed with bliss! Krishna is unable to remain silent witnessing the prema and excessive pleasure that his bhaktas experience while engaging in his seva. Thus his compassion awakens, and headdresses the various forest reidents as follows: Vers 28

Oh dear latas! Are you well? Oh trees! You are all my friends is everything auspicious? Oh deer! Os stags! Is everything promising? Oh birds! How are you doing? Oh bees! You appear robust! Oh moving and non-moving! Are you all happy? In Krishnahnika-kaumudi 3.51-56, Srila Kavi Karnapur describes how Vrindavans forest Lakshmi decorates herself with six seasonal opulences: The Spring adorns the forest with a pearl necklace of white vasanti kalika flowers, the summer provies mallika flower ornaments, her breasts are revealed by the rainy seasons kadamba flowers, her smiling face is seen with blooming lotus of autumn, the hemanta season provides lodhra flower ear decorations, and the winter offers a damanak flower garland surrounding by swarming bees that form her veni. The Vrindavan trees display the ingredients for Krishnas puja: they offer padya with their dew, arghya with newly blossomed leaves, acamaniya with their oozing honey, sugandha by their fragrance, and pushpa by their flowers. The rising bee clusters represent incense, their newlybudding fruits are like a lamp, and their ripe fruits provide Krishnas bhoga naivedya. The forest latas begin dancing before Krishna, and the southern breezes are their dancing instructors. The bees are singing minstrels, and the latas leaf-like hands display beautiful poses. When the latas show different moods like the batting of the eyelids, their entire bodies joyfully toss in the breezes, but they become shy when their blossom-like breasts become exposed. Thus they lower their heads while smiling with new blooming flowers. The shyness of some latas, however, cause them to cover their flowers faces with their leaf-like hands. Other latas ecstatically cry with their pollen mist. Some latas cover their blossoming breasts with pollen dresses, while others suddenly flick the bees landing upon them as they sway in the wind. Some latas ruffle their leaves in the breeze like a cooing kokila. Then they spread out their hands to invite the Lord, as if to say, Come! Come! And finally they gracefully smile with their flowers to reveal their inner desires for Krishnas sanga. Another lata sees Krishna and exhibits the kuttumita alankara by rubbing the trees she exhibits dry pounting, with a darting swarm of bees, she cocks her eyebrows, her blooming flowers show a crooked smile, her restless leaves say, na, na, na! And the chirping birds offer her loving rebuke! Verse 29-30 As Krishna talks with the forest residents, he arrives at a valley beside Govardhan hill. Here the cows graze on the fresh grass. Then Krishna plays with the sakhas to suppress his mind from racing towards Radha! But despite engaging in many known sports and newly-invented games, and despite the forest wonderment, still Krishna fails - his fleeting mind cannot be repressed from the scorching pain of Radhas viraha! Krsnahnika-kaumudi adds: From atop Govardhan, a waterfall cascades into a clear reservoir. This take is surrounded by shady trees that shelter the suns rays. The cooling breezes carry the fragrant aroma form the nearby rose gardens. Verse 31 After playing for awhile, Krishna notices the sakhas hunger and fatigue. Thus he desires to take lunch with them. 1.

Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m) Dhanishthas Arrival Verse 32 Then Dhanishtha appears with many maidservants. They are coming from Nandalaya with the rich food preparations that Lalita and her friends made. They also offer the rasala that Yashoda prepared. These items were cooked in ghee by Lalitas group at Nandalaya when Radha was cooking Krishnas morning meal. Ma Yashoda adds her recently-prepared rasala that Krishna requested in the last chapter. Dhanishtha is accompanied by many dasis because there is enough foodstuff to feed all of the sakhas too. Verse 33 The Sight Dhanishtha awakens Krishnas enthusiasm. Thus he says, Oh Dhanishtha! How are my mother and father doing? Are they bathing timely, offering puja and happily eating with our other household members? Verse 34 Dhanishtha answers, Your mother and father have bathed, performed deva-puja and distributed vast amounts of charity to the brahminsall for your welfare. Then after taking their meal, they sent me to bring your lunch. Verse 35 Krishnas creeper-like minds had been anxiously searching for a suitable support to join with the tree of Radhas association. And seeing Dhanishtha before him, he considers: Heres my best supporter! Dhanishtha can ideally fulfill Krishnas desire because she is affectionately received in Jatilas home. Thus under the plea of searching for Kunddlata, she will privately deliver Krishnas message to Radha. Verse 36-37 Krishna blows his mohan murali and gathers all of the cows together. Then he directs them towards Manasi Ganga so that they can drink water. Arriving at Manasi Ganga, the gopas push the cows into the clear, sweet water to drink, and they themselves drink to their full satisfaction. Then they bathe and jala keli begins. 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m) Krishnas Vana-bhojan

Verse 38-39 After sporting in the water, Krishna comes up onto bank and sits down. The sakhas sit in a circle around him. Then Krishna smiles and beings to serve everyone rasala mixed with yogurt and mangos. Thus he enjoys vana bhojan in their company. But Krishna tells the sakhas: You can continue herding the cows with Douji (Balaram). Im going sight-seeing in the Spring forest with Subala and Madhumangal. Krishna begs the sakhas permission by saying, Look, only three of us are leaving, but if more of you come, Balaram will be angry! Thus Krishna begins his Radha Kund abhisar. On other days, Krishna sets off for meeting Radharani using different excuses. Krishna-bhavanamrita 8.62-65 offers the following example: Being very clever, Batu understands Krishnas midday melancholy. Thus he tells the cowherd boys: Oh sakhas! I have to go now to meet Garga Muni. He promised to explain to me many shastric secrets concerning the suns movements. He will meet me at Surya Kund after finishing his midday oblations. Krishna replies, Oh boy! Im eager to hear the sages discourse too! But one shouldnt go with a crowd while approaching a great muni to learn mystic secrets. So Ill go alone with Madhumangal. The rest of you may continue resting here with Balai (Balarma). Verse 40 Dhanishtha tells the maidservants: You can all go and return the containers and serving utensils to Nandishwar; Ill be coming shortly after picking some flowers for Sri Narayans puja. Using this excuse, Dhanishtha remains to assist in Radha Krishnas midday milan. Verse 41 42 Then Vrinda Devi appears. She places two fragrant champak flowers in Krishnas hand. As these flowers remind him of champak-varani Radha, his hand shakes. Madhumangal then puts the flowers besides Krishnas ears. Madhumangal is Krishnas su-vidagdha sakha he knows Krishnas mind better than any other friend. By placing the flowers next to Krishnas ears, he gives assurance: Oh Sakha! Just be patient, were trying our best! Soon champak-varani Radha will come to rest her head upon your shoulder. Then your ears will receive their befitting ornament! Verse 43-44 Just as one raja thinks how to plunder another rajas kingdom, today Krishna feels confident that he will conquer Radhas bodily kingdom, seeing his four generals Madhumangal, Subala, Dhanishtha and Vrinda standing before him. These persons are highly skilled in the military arts of sandhi (making allies), jana (approaching the opponents), asana (waiting for the opponents to assemble), vigraha (attacking the opponents), dvidha (scattering the opponents), and ashraya (surrender). Thus taking Madhumangal by the hand, Krishna heads towards Kusum Sarovar along with Dhanishtha, Vrinda and Subala. Krishnas long walk from Nandishwar to Radha Kund is almost complete. After leaving the sakhas

near Govardhans Manasi-ganga, Krishna arrives at the beautiful lake known as Kusuma Sarovar which is halfway between Govardhan and Radha Kund. Verse 45-51 When seeing Kusuma Sarovar, Krishna appreciates its charm. On its banks are beautiful kunjas with flowering trees and vines. Within the water, the pleasant sounds of cranes and swans add joy to the picturesque environment. But this breathtaking setting only increases Krishnas hankering to meet Radha, and thus while conversing with Batu and the others, he thinks, If I send Vrinda, Subala or Madhu to bring Radha, certainly Jatila will become suspicious! She might even pick a quarrel with them and keep Radharani locked up indoors today! But on the other hand, if I blow my mohana murali, another problem arises: all of the Vraja sundaris will come at the same time! Then how will I achieve my Radha amongst the competion of jealousy, pride and vama natures that these gopis possess? Thus pondering, Krishna arrives at a siddhanta: Oh Dhanishtha! You can go to Kundalata, as shes always favorable towards me besides, Jatila has unflinching trust in her. Certainly she will be able to fool Jatila and bring Radha! After hearing Krishnas words, Vrinda replies, Yes, thats true, but in the meantime, if one of Radhas sakhis should happen to come this way to pick flowers, we could hear from her about Radhas present situation and act according. Coincidentally, just then Tulasi arrives on the scene accompained by Kasturi. She becomes delighted seeing Krishna discussing the means to attain Radha with Madhu, Subala, Vrinda and Dhanishtha. Everyone knows that Tulasi never leaves Radhas association, even in dreams. Thus, all are jubilant to see her, especially Krishna, as he considers, Certainly Srimati must be nearby! Thus his restless eyes anxiously scan the forest pathway. Verse 52-57 Tulasi suddenly opens a jeweled box and places Radhas mala in Madhumangals hands. Then she offers Radhas pan-bitika to Subala. Seeing Radhas superbly-designed pushpa-mala attracting a swarm of bees, Krishnas fascination increases! Then, as Madhu places Radhas vaijayanti-mala around Krishnas neck, suddenly his entire body is jolted by horripilation! (The distinct fragrance of Radhas lotus palms fixed to the garland is the cause.) Thereafter, Krishna moves to a secluded kunja dazed with the thought of Radhas smiling mohini murati! He is completely enthralled by the desire for attaining her mukha-chandra-darshan! But then Krishna exclaims, Hey Tulasi! How is your sakhi Radha doing? Tulasi replies, Shes fine, Prabhu. Where is she now? Shes at home. Wont she be coming to the forest today? No, her elders have restricted her! Why? She was churning water instead of yogurt! Then what happened? Tulasi: Seeing Radhas blunder, Jatila angrily chastised her and locked her indoors today! So why not discuss with Vrinda how to fool Jatila and bring Radha! Jatila isnt fooled so easily.

Ah! Oh no! Today Im cursed! Thus tortured by Cupids onslaughts and misled by Tulasis teasing words, Krishna considers Radhas sanga extremely durlabha and becomes depressed! Rasa-tarangini Tika: Krishna is Sarvajnya-bhagavan (the All-knowing, Supreme Lord). Still, his subjugation in prema is the fascinating feature of his lila-madhurya. Amongst all forms of lila madhuri, parakiya rasa is the topmost. As Tulasi gives a false sigh and beings to lamentingly tell him white lies to increase Krishnas anxiousness, Yogamaya covers Krishnas feature of omniscience to preserve the charm of Vrajas nara lila. Here we may appreciate how Bhagavan cries for his bhakta! The rasa shastras adi-guru, Sri Bharata Muni, says, bahu vAryate khalu yatra pracchanna-kAmukatvaM ca yA ca mitho durlabhatA sA manmathasya param ratiH Where many impediments arise, where the nayaka and the nayika are forced to hide their deep desires for one another, and where attainment of the beloved seems to be impossiblethis is the best prema of all. (Ujjvala-nilamani 1.20) Verse 58-59 Tulasi is grieved seeing Krishnas melancholy. Then Vrinda and Dhanishtha give her a chastising glance! Thus Tulasi soberly addresses Govinda, Hey Gokulananda! Cheer up! Let all misfortune cease. Your preyasi Radha is coming, I was only joking with you! Here we observe the manjaris influence over the lila. If they should so desire, they may place Srimati right in Shyamasundars lap, or if Radha happens to be manini (in anger), a leading manjari as Rupa or Tulasi would tell him: mAdhava! Aja zrImatIr saGge tomAra darzana habe nA! Madhava! Today you wont have Srimatis darshan! Because Krishna solely depends on Radha for his happiness, he often takes the manjaris shelter to reach Radha. Therefore, they neednt beg for Krishnas mercy; At such times, the manjaris frankly inform Krishna: rAi AmAder, ei kathA tomAr hRdaya lege thAkuk Radha is ours! Let these words be marked on your heart! Such tender-coated, coming possessiveness awakens a deep sense of intimacy with Srimati Radharani. 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m)

Krishnas Vana-bhojan II Verse 60-64 Hearing that Radha is coming, Krishna is elated! Thus he removes the two champak flowers from his ears and places them in Tulasis hands, saying: Ayi Tulasi! Wheres Radha? Why is she hiding? If you say, Shes angry! then Ill reply, Up to now, I havent commited any aparadhay! Or, if you say, Shes playing a joke! then I shall answer, Is such joking befitting in my depressed state? Therefore, dont delay, please bless me with Radhas darshan! Tulasis judgment is unwavering at all times and in every circumstance. Thus discerning Krishnas mood she becomes eager to speed Radha, and speaks as follows: Hey Kamala-nayana! your Priyatana is also anxious to see you! Having received Jatilas order to perform Surya puja, she is now coming with Kundalata. Radha has sent me ahead to observe your present position. So just tell me to which krida kunja shall I bring Radha? Hearing Tulasis words, Krishna is delighted! So, in loving appreciation, he removes his own gunja mala and places it in Tulasi hands to reward her! Thus Krishna coveys: Oh Tulasi! By giving this red necklace, Ive opened my heart to show my yearning anuraga. Now kindly bring Radha and put her arms around my neck to replace this red gunja mala! Verse 65 Vrinda Devi winks at Krishna and tells Tulasi: You can bring Radha to Kandarpa keli, Sukhada kunja, on Radha Kunds banks. In Sri Yadunandanas translation, this sanketa kunja is described as Madana-sukhada kunja, the forest bower of Vishakha Sundari, located at the northeast corner of Radha Kund. Verse 66 Vrinda continues: Oh Tulasi! Im collecting all of the paraphernalia for the upcoming lilas, so come with me. After having darshan of the sanketa kunja, you can return and bring Radha. 1. Chapter Six Continued Purvahna Pastimes (8:24 a.m to 10:48 a.m)

Shaibyas Arrival Verse 67 Just then Chandravalis sakhi, Shaibya, arrives and places Chandravalis gunja necklace around Krishnas neck. Shaibya is eager to take him to Chandravalis kunja, but her heart becomes pinched

seeing Radhas sakhi, standing beside Vrinda! Padma and Shaibya are leading sakhis in Chandravalis jutha. Previously, they have brought Chandravali to a suitable sanketa kunja. Then, while Padma and the others remain waiting with Chandravali, Shaibya is sent out to find Krishna. And seeing him from a distance, Shaibya joyfully comes to garland Krishna with Chandravalis gunja locket. Suddenly she realizes her msijudgement upon seeing Tulasi and considers: Uh-oh! I shouldve first hidden myself to observe the situation! Now Tulasi will report Chandravalis news to Radha! Oh what a tragedy! Chandravalis desires will be foiled! Hay! Why didnt I come sooner? Now perhaps Chandravali could even become disgraced! Verse 68-70 Shaibya guesses that surely Radha must be nearby, since her priya sakhi, Tulasi, has already arrived. Although pained at heart, she deigns happiness and replies, Hey Tulasi! Today my sakhi Chandravali is celebrating Durga-puja; she has sent me to invite Radha. But after going to Radhas home, and after searching in the forest also, I havent found her. So Im lucky to meet you; can you please tell me where Radha is? Srila Kaviraj Goswami mentions Durga-puja, and Sri Yadunandanas translation reveals that Chandravali performs Badra-kali worship. Badra-kali is one of Goddess Durgas various forms. All of the Vraja sundaris worship some God or Goddess as an excuse to meet Krishna and thus, Radha worships Surya. Shaibya tries to cover up for her mistake. She pretends that her arrival has nothing to do with Chandravalis meeting Krishna. Rather, she has come to invite Radha to Chandravalis festival. Thus she hops to protect Chandravalis prestige and cleverly tricks Tulasi into disclosing Radhas whereabouts. If Shaibya succeeds, she will be in a good position to foil Radha Krishnas jugalamilan. Verse 71-74 Tulasi perceves Shaibyas trickery and decides to outwit her. Thus accepting the logic that one should deceive a deceiver, she replies, Oh Shaibya! Today Radha has been invited to Syamala Sakhis Ambika festival. But when we arrived there, Shyamala placed the responsibility of arranging the function on our shoulders. For this reason, Lalita sent me to bring Vrinda. And just now were leaving for Shyamalas house after collecting some flowers, fruits and garlands! Tulasi thus dupes Shaibya, remains indifferent towards Krishna, and leaves with Dhanishtha and Vrinda. Here we observe another quality of the manjaris: they are murtimati-vaidagdhi-svarupa-the personification of cleverness. At this crucial moment, Radha s fate for the entire day depends upon Tulasis manuevering capacity. Keeping Radhas prestige in the forefront, Tulasi s cunning mounts Shaibya on an immaginary dream-horse and departs. Later when Chandravali will discover that shes been stood up, the manjaris will smile with Radhas victory intoxiction! Verse 75-78 In order to support Tulasi, Krishna feigns indifference towards her, but he also encourages Shaibya by hinting to wait a moment for Tulasis departure. Then Krishna speaks. Oh Shaibya! Tell me about your priya sakhi; where is my dearest Chandravali, and what is she doing? Shaibya ecstatically replies, Oh Krishna! Chandravalis shashuri (mother in law) had locked her

indoors today. But luckily we could bring her under the pretext of Durga-puja. Shes now anxiously waiting for you at Sakhi-sthali along with Padma and the others. Theyve sent me ahead to find you. Radha and Chandravali are cousins. Vrishabhanui Rajas brother, Chandrabhanu, is Chandravalis father. Chandravalis shashuri is Bharunda, and her husbands name is Govardhan-Malla. Radhas husband Abhimanyu Mallas best friend. Sakhi-stali is well known as Chandravalis sanketa-knnja. It is located near Govardhan in the present day village named Sakhira. Verse 79-80 Krishnas mind is churning. Although inwardly disappointed, he feigns happiness in a quick-witted attempt to increase Shaibyas happiness and protect his loving relationship with Chandravali. Thus he says, Oh Sakhi Shaibhye! Im anxious to meet Chandravali. So my desire will be fulfilled if you take her to Gauri Tirtha where our elders wont be able to interfere. Krishna says: Oh Shaibhye! My older brother and the sakhas are close by in this forest. So, why dont you do one thing take Chandravali far away to Gauri-tirtha so that we may meet without being discovered. Thus Catura-curamani (Krishna) prepares to move towards Radhas sarasikunda without the fear of contention from Chandravalis party. Those who can relish the madhurya of Lila-purushottam Sri Krishnas cheating propensity are fortunate. Gauri Tirtha is on the outskirts of Vraja Mandal three miles south of the village known as Paitha. So it is there a kunda surrounded by a kadamba forest. Verse 81 Krishna repeatedly tells Shaibya: Oh Sakhi! Im keeping my cows grazing in the forest named Pramoda-radha. So it might take awhile to get free from my duties. Please keep Chandravali waithing at Gauri Tirtha. Krishnas words carry a hidden meaning that Shaibya cannot fathom: my senses are completely absorbed in the Pramoda-radha forest, i.e., the place where Radha experiences joy! Therefore, please keep Chandravali far away! Verse 82-87 Next Madhumngala conjures another excuse to be late and address Krishna: Oh Priya Sakha! Arent you going to follow Vraja Raja Nandas advice? Krishna replies, Oh right you are Madhu; I almost forgot! Vasudeva has sent a message to my father saying that Kamsa Rajas soldiers might come to Vrindavan to steal our cows today! We just heard this warning from Dhanishtha. So well have to keep all of the cowherd boys alert! Therefore, oh Shaibya! If Im a little late today due to inconvenience, please dont be grievedIll surely be coming as soon as possible! Thus Krishna deceives Shaibya and pretends to return back to the sakhas. Meanwhile, Shaibya enthusiastically returns to Chandravali. 1. Chapter Seven Continued Purvahna Pastimes Radha Kund and Shyama Kund Darshan

(8:24 a.m to 10:48 a.m) Verse 1 Krishna walks for a short while along the hidden path, and in eager anticipation for Radhikas sanga-ananda, he arrives at Sri Radha Kund. Radha Kund Darshan Verse 2 Aho! Radha Kund is breathtaking to behold! On its four banks, precious gemstone steps lead to four jeweled ghats that beautify the waters edge. Verse 3 Beside these ghats are gem vedis, and above the stairways are jeweled mandaps on either side with jeweled cottages behind them. Verse 4 Between each mandap, an enchanting hindola hangs from the limbs of adjoining desire trees. Verse 5 The hindolas are well-decorated with flowers and fine cloth and suspended from bakula, kadamba, champak and mango trees on the kunds north, east, south and west shores. Verse 6 Between the south and the east side of Radha Kund is a jeweled bridge; the water underneath merges with that of Shyama Kund. Verse 7 Radha Kund has many shady trees and latas that bow down from the weight of their fruits and flowers; around their bases are jeweled mandaps. These mandaps have stepts, and they are comfortable for sitting being cooling in the summer and warm in the winter. Verse 8 Each mandap is unique in size, shape and design. Some of them reach up to the neck, or the chest, while others come to the navel, or remain knee-height only. Some mandaps are eight- sided, sevensided, six-sided or square, and others round. Verse 9 Owing to their glossy, gem finish, they appear like waves; hence, the birds often collide into them by mistake in an effort to quench their thirst. Radha and Krishnas sakhas and sakhis always enjoy sitting upon these seats. Verse 10 Near every ghat are spring arbors with overhanging vines, vasanti-catushalas. They are surrounded by numerous kunjas of betasa, keshara and ashoka trees. Verse 11 Beyond these kunjas are banana patches with trees having cooling leaves and stocks of ripe and unripe bananas. Verse 12 Next, there are flowers gardens, and surrounding them are fruit orchards. In the center of Radha Kund is a dazzling ratna mandir. This amazing mandir appears like a large lotus floating over the kunda, and it belongs to Radhas younger sister, Sri Ananga Manjari. Verse 13

Vrinda engages hundreds of vana devis and kunja dasis who pick fruits and collect flowers for Radha Krishnas seva. Verse 14 These and other seva paraphernalia are kept in jeweled cottages that surround the kund in select locations. Such storage rooms are called shilpa shalas because here both Vrinda and Radhas dasis display their talents in the sixty-four arts of Yugala-seva. Shilpa shalas can also be found in the flower gardens and fruit orchards. Vers 15 The six seasons, headed by their ruler, the spring, always serve this kunda. Vrinda and her dasis sweep the pathways, courtyards and kunja grihas (the private cottages that are found in various places around Vraja.) with scented water. Verse 16 Strands of flowers, overhanging tapestries, decorative archways, swings and mandaps all add to Radha Kunds celestial atmosphere. Verse 17 In the kunja grihas, the beds are prepared with leaves, topped with lotus petals, and covered with soft-scented, stemless flowers pillows placed all around. Beside the bed are vessels filled with inebriating madhu, containers filled with pan, and golden jugs of freshened drinking water. 1. As the sakhis and manjaris carefully decorate the keli grihas with utmost loving attention, they contemplate, We shall view Kishora and Kishoris mutual pleasure during their rati keli pastime! Such contemplation forms the sdhana or means, and such darshan forms the sdhya or goal of Gaudiya Vaishnava dharma. Sri Narottam Das Thakur confirms: moner smaraNa prANa, madhura madhura dhAma yugala-vilAsa smRti sAra sAdhya-sAdhana ei, ihAr por Ara nAhi ei tattva sarva vidhi sAra Lila smaran is my lifea madhura-madhura abode wherein Radha Krishnas yugala vilasa is the essence. In ones daily sadhana and in the final attainment of perfection, there is nothing more than this. This is the essence of all regulative principles! (Prema-bhakti-candrikA, 61) In his PrArthan, Sri Narottam Das reveals his hearts aspiration:

aruna kamala dale, zeja bichAibo, basAibo kizora-kizorI alaka AvRta mukha, paGkaja manohara marakata zyAma hema gaurI prANezvarI ! kabe more habe kRpA-diThi ajayi aniya kabe, vividha phula-bora

zunabo vacana duhu miThi mRgamada tilaka, sa-sindhura banAibo lepabo candana gandhe gAthi mAlatI phula, hAra pahirAobo dhoabo madhukara-vRnde lalitA kabe more, bIjana deoAibo bIjaba maruta mande zrama jala sakala, mitabo duhu kalebara herabo parama Anande narottama dAsa Aza pada paGkaja sevana mAdhurI pAne hoibo heno dina, na dekhiyA kona cihna duhu jana herabo nayane After smothering the bed with red lotus petals, I will bring Kishora and Kishori and seat them on it. Their lotus faces are enchanting with astrewn curling hair. Gauri is golden and Shyama resembles a glossy emerald. Oh Praneshwari Radhe! When will you shower me with your karunamrita! Receiving your order, I shall bring a basket of assorted flowers and witness your sweet conversation upon the flower bed. Then Ill paint kasturi designs on your forehead, place kunkum in your hair part, and anoint your body with chandan. As I string a malati mala and garland you, a swarm of bumblebees will appear! Oh, when will Lalita hand me the chamara? Then Ill remove all of the perspiration from your bodies during rati keli and look on in paramananda! My desires rest at your lotus feet. When will I relish such seva-madhuri? Surely Ill get the opportunity, but still no sign is perceivable! Oh when will I see Sri Yugala Kishor? 1. Verse 18 In the water are kahalaras (white lilies), raktotpala (red lotus), pundarika (white lotus), pankeruha (pink lotus), indivara (blue lotus), and kairvas (lilies). Their pollen and sleeping honey keep the kunda fresh and sweet. Verse 19 The swans, cranes, chakravakas, mudagu, dahuka and Lakshmana birds sweetly resound in and around the water. Verse 20 From the trees, the shukas and saris recite Yugala Kishors lila rasa kavya. Verse 21 When the peacocks see Krishna, they mistake him for a rain cloud and open their tail feathers to

dance, calling ke-kA, ke-kA! Verse 22 Seeing Krishna, other exotic birds such as the harita, chatak and parabat shiver in joy and produce a song that is nectar for the ears! Verse 23 And now the chakoras forsake the moon to relish Krishna Chandras beautiful face, which outshines innumerable full moons! Verse 24 Aha! Radha Kunds waters and shores display their wonderful splendor only to assist Sri Krishnas raha-keli! The trees provide shade and bow down with loads of ripe and unripe fruits, flowers, and newly-blossoming leaves. Verse 25 As the white lotus patches sway like waves in the breeze, one could guess: Radha Kund is laughing at the Milk Oceans inferior beauty. The word padma has two meanings: the lotus and Lakshmi. When the devatas churned the Milk Ocean (kshira-samudra), only one Padma appeared, but Radha Kund has countless padmas. Furthermore, within the Milk Ocean, Haris lila took place in only one spot, whereas in Radha Kund, Krishnas pastimes happen everywhere, both on the banks and in the water. Verse 26 Radha Kunds shore and waters spring from Sri Krishnas lotus feet, and then merge with Shyama Kund in the Southeast. Verse 27 Then from the north and expanding to the northwest are the eight major kunjas of Radhas Ashtasakhis. Each sakhi maintains her kunja to assist Radha Krishnas prema keli. These kunjas are situated as follows: Lalitas lightning-colored kunja in the north, Vishakhas cloud-colored kunja in the northeast Chitras multicolored kunja in the east Indulekhas moon-white kunja in the southeast Champakalatas golden-colored kunja in the south Rangadevis shyama-colored kunja in the southwest Tungavidyas red-colored kunja in the west Sudevis green-colored kunja in the northwest Verse 29 All of the pathways are crystal. Thus one could easily mistake them for small streams. The Gutika mentions that Radha Kunds pathways are emerald stone with a layer of crystal on top, which causes outsiders to think that a network of streams, with their wavy ripplets, are flowing through the kunjas. Verse 30

There are mystical gem walls and gateways that separate the inner kunjas from the sub-kunjas. If an outsider sees them, he will experience an optical illusion, for the walls appear like gates and the gateways like walls! 1. Sri Lalitanandada-kunja (lightning color) Verse 31-34 North of Radha Kund is Lalita Sakhis immense kunja made up eight sub-kunjas that resemble an eightlotus stemsed lotus. In the nucleus of this lotus is the astonishing courtyard named Anangambuja, itself shaped like a thousandlotus stemsed lotus with a golden cottage in the center. Surrounding the courtyard is a patch of banana trees. The courtyard is amazing because it can expand or contract in size, according to the demands of the lila. This area is carefully maintained by Lalitas disciple, Kalavati. Here, the pleasurable opulences of the six seasons always manifest to assist Radha Govindas various keli-vinoda. Lalitas kunja is the largest in comparison with the others. Verse 35-36 From the sky, the Anangambuja courtyard appears like a huge thousandlotus whose filaments are made of jewels with a nucleus of pure gold. Each petal appears to be made from a different-colored gem. Around the nucleus, the petals are equal in size and shape, but with each successive sphere, they increase in size and number. The thousandlotus stemsed lotus formation begins outside of the golden nucleus. The first circle has eight petals, the next sixteen, and so on up to the seventh circle, which has 512 petals. Added together, there are a total of 1, 016 petals. Verse 37-39 In the center of the nucleus is a svarna-padma mandir; its cooling radiance soothes all of the senses. Outside are five successive circle of golden mandaps that are wonderful to behold. The first sphere are plain gold. The second sphere are studded with cat-eyed gems, the third blue sapphire, the fourth crystal, and the last sphere of mandaps are studded with rubies. In the dome above these mandaps are jewel pictures meant to arouse erotic feelings. They depict mating deer, birds, humans and devatas. Verse 40 The central padma mandir is surrounded by desire trees having green, yellow, white, red leaves and flowers; the branches form a canopy overhead. Within the mandirs dome is a thousand lotus stemsed lotus formation, and the jeweled mandap below is knee-height. Encircling it are eight more sub-kunjas that attach to this central hub like eight petals of lotus. Their descriptions will now begin: Verse 41-43 In Lalitanandada Kunjas northeast sector is a sub-kunja named Basanta-sukhada. This beautiful bower is divided into eight sections resembling a smaller, eightlotus stemsled lotus. ashok trees with

interwining branches cover the entire area and their clusters of white, yellow, green, crimson and flowers are very beautiful. The kokilas and bees enliven the atmosphere with their chirping and humming vibrations. Verse 44-46 In Lalitanandada Kunjas southwest corner is a padma mandir having windows and entrances on all four sides. It is crafted from uncontable varieties of rare gems. Lalita Devi has hung jeweled paintings of Krishnas Purb rasa, Rasa and Nikunja keli pastimes on the inner walls; on the outside hang paintings of Krishna killing demons such as Putana, Aristasura and others. Vere 47-51 The padma mandirs jeweled inner whorl produces a dazzling effulgence. It adjoins with sixteen outer rooms shaped like lotus petals. Inside the rooms are sixteen more sub-chambers, and the second floors design matches the ground floor. The third floor is an open air room with coral pillars, topped by a great jeweled dome. The pillars bases are crystal. Above the dome are jugs, flags and chakras. From this high vantage point, Radha and krishna enjoy viewing Radha Kunds beautiful panorama. Verse 52-54 On the ground floor are numerous, enchanting pictures crafted from gems. Between the rooms and sub-rooms are gem-studded stair cases, and each flight of steps is neck height. Beside the stairways are trees overloaded with fruits and flowers. This padma mandir is the keli abode of Radha and Krishnas many pastimes. Verse 55-58 In the southeastern corner of Lalitanandada kunja is a huge, jeweled hindolin shaped like a lotus. This swing is supported by two old bakula trees forming an overhead umbrella. It is tied with four sturdy, silken ropes to hang waist high. There are eight seats made of rubies with lotus-shaped, coral back-rests, eighteen inches high. Verse 59-65 The nucleus of this swing has two circles eight lotus petals each. Below the seats are footrests that are shaped like lotus petals also. There are eight doors on the inside and two on the outside for entering and for stepping down. In the lotuss center, two jeweled pillars form Radha Krishnas backrest. There are cotton mattresses covered with costly silken bedspreads, round pillars and bolsters. A beautiful canopy is fixed above Radha and Krishnas heads with tapestries hanging from it. There are also gold, silken tassels and pearl tassels that appear like a row of moons. As Vrinda Devi swings Radha Madhava, the Ashta-sakhis are seated around in a circle. The festival is accompanied by the sakhis singing. This hindolin is named Madanandolona. Although each sakhi sits facing Radha Krishna from a different direction, it appears that the Divine-Couple are directly smiling at each of them. In the northeast corner of Latitas kunja is a madhavi bower named Madhavananda. This area also forms an eightlotus stemsed lotus with its sub-kunjas. Here the large network of madhavi vines stand erect like a crane. Sri Yadunandana adds that the eight sub-kunjas expand from a central madhavi kunja that is the best of all; here Radha Govindas roho keli takes place.

Verse 66-67 In the north of Lalitas kunja is the bower named Sitambuja that is filled with blooming nagakeshora and overhanging mallika vines. The central lotus kunja is golden and studded with moonstone in the middle. The lotus filaments are made of gems. Sita means white; hence this entire area with its eight sub-kunjas is predominately white with mallika flowers and moonstone mandaps, vedis, and pathways. Verse 68-72 In Lalitanandada kunjas east is the blue lotus bower named Asitambuja filled with tamala trees. Their overhanging branches entwine with golden creepers. Blue-sapphire stones decorate the entire area. There are eight sub-kunjas each appearing like a blue lotus that join with a golden inner whorl. In Lalitanandada kunjas southern sector is Arunambuja kunja that is filled with rubies and blooming red lavanga flowers. On the western side is the Hemabuja forest bower. It is studded with gold and overladen by golden champak trees, having champak-latas climbing their branches. Thus Lalitas kunja on Radha Kunds northern shores is the most dear to Radha Krishna, for it continues to astonish them with ever-expanding delight! Amongst Radhas sakhis, Lalitaji is the foremost because she has the most sakhis and manjaris serving under her. Generally, when Gaudiya Vaishnavas attain siddhi, they receive an eternal residence at Radha Kund. Thus person desiring to be trained under Lalita receive their own personal kunja within Lalitas immense bower. For example, Sri Bhaktivinodas eternal residence, SvanandaKunja is situated here. This tattva is further explained in Gopala-guru and Dhyanachandra Goswamis Arcana-paddhatis: Radha Kunds wonder ever increases because Radha Krishnas midday pastimes are sheltered here. Although each lila takes place in a different kunja, there are still far more kunja than there are lila. Moreover, each kunja is unique with its own design, color, landscaping, size and features. Hence, Radha Krishna are always surprised to see what will happen next-for everything is ever-fresh! 1. Sri Vishakhas Kunja (cloud color) Verse 73-74 Next to Lalita, in Radha Kunds northeast corner, is Madana-sukhada kunja, the forest bower of Vishakha Sakhi. In the four directions, are four, immese, campak trees; the strong fragrance from their yellow, red, green and blue flowers fills the entire area. There are also blue, green and yellow parrots, kokilas and bees who enliven the kunja with their madhura-kala-dvani (sweet, chirping sounds). As the branches of the champak trees bend downwards, madhavi vines climb up into them to create a palace-like atmosphere. Verse 75 Madan-sukhada Kunja is filled with land-lotus, water lilies, ornaments of leaves, fine tapestries, and soft beds with yellow, red blue and white lotus that have matching stems.

Verse76

This bower has four small entrances made with flowering latas and leaves. Intoxicated, buzzing bees act as the gatekeepers. In the center is a sixteen lotus stemsed lotus molded from numerous types of glittering gems. The four doors are made with yellow, red and blue lotus, including their stems, which create a picture. The blue lotus represent Krishna, the yellow Radha, and the red their mutual anuraga. In the doors center are flowers surrounded by leaves. Nearby, the bees stand guard like a military battalion to keep intruders away. Verse 77 Under the four, huge, champak trees, there are mandaps that are pleasing to sit upon because of the treess densely-laden foliage. Veres 78 Vishakhas disciple, Manjumukhi (who is an expert artist) is the care taker of the bower. Madanasukhada Kunja is always overflooded with Radha Madhavas prema rasa keli. Sri Chitra Devis Kunja (multi-color) Verse 79 On Radha Kunds eastern shore is Chitranandada Kunja. Here the trees, the vines, the birds, the bees and everything else is multicolored. Verse 80 Similarly, the pathways, mandaps, vedis, hindolas, cottages and the kunjas central whorl are all molded from an array of multi- colored gem stones. Sri Indulekha Sakhis Kunja (white color) Verse 81-84 On Radha Kunds southeast bank lies Indulekhas bower named Purnendu Kunja. In this realm, everything is whitethe cottages, the courtyards, the vedis, and the mandaps are all crafted from moonstone. Here the flowers belong to the white species such as: sveta-padma, mallika and the kahlara (white lilies). The trees are astonishing, for their leaves, trunks and branches are white. Even more astonishing are the kokilas, shukas and bees, for they are white also. But one wont be able to see these creatures, for they blend with the scenery. Only by hearing their sweet sounds can they be distinguished. On the full moon night when Radha, Krishna and the sakhis dress in white and sport within kunja, they become unnoticeable. Sri Champakalatas Kunja (gold color) Verse 85-90 The golden kunja named Champakalata-ananda-da rests on Radha Kunds southern shore. One could guess that because the earth is golden here, the trees, latas, flowers and everything else has assumed a golden hue. Similarly, the kutirs, pavilions, mandaps, swings and bees are all golden. When Yugala Kishor come here, everyone dresses in golden outfits and golden ornaments. Thus Krishna is unable to see Radhika Devi, and when Krishna secretly appears amongst the sakhis

overhear their private prema katha, they are unable to see him. Aho! Once a amazing incident happened here: When Chandravalis sakhi, Padma saw Radha Krishna enter this kunja, she became jealous and informed Jatila. But when Jatila arrived on the scene, she could only see Krishnaeven though Gaurangi-Radha was sitting on the singasana beside him! Verse 91-92 There is a renowned kitchen and wonderful bhojan-vedi in Champakalatas kunja. Sometimes she joins the cooking acharya, Vrinda, to joyfully prepare a feast for Radha Govinda and their associates. Sri Rangadevis Kunja (shyama color) Verse 93-95 In Radha Kunds southwest corner lies Rangadevis Sukhaprada-kunja. This bower is solely shyama-colored, and thus very dear to Radhika because it reminds her of Shyamasundar. Everywhere there are tamal trees with shyama latas entwining within them. Here the mandirs, cottages and even the ground is studded with indranila-mani gem stones. Sometimes Radhas grandmother, Mukhara, passes through here with other elderly gopi friends, yet she is unable to perceive Shyamasundar seated beside her natni (granddaughter). Sri Tungavidyas Kunja (crimson color) Verse 96-97 On Radha Kunds western shore lies Tungavidyanandada Kunja. By Krishnas desire, the trees, flowers, vines pathways, hindolas and even the birds and animals are all crimson-colored. The entire bower is enlaid with rubies. Sri Sudevis Kunja (green color) 98-99In the northwest corner of Radha Kund is Sudevis pleasure-filled sukha-da kunja. Here the trees, birds, and flowers are all green, and the kutirs, walkways, vedis and pavilions are bedecked with emeralds. This kunja is the renowned site of Radha Krishnas pasha-kela pastime. 1. Sri Ananga Manjaris Kunja Verse 100-101 Situated within the kunda is the Anangambuja-kunja of Radhas younger sister, Sri Ananga Manjari. This bower is also called the Salila kamala-kunja because it can be mistaken for a huge lotus floating over the water. Here there are many statues of swans, lotus, lilies and other objects craved from gems. The lotus mandir has sixteen petals made from emeralds, rubies and moonstone. There is a crystal bridge joining bower with Lalitas kunja in the North. In Gaura lila, Ananga Manjari appears as Nityananda Prabhus wife, Jahnava Ishwari. When she came to Radha Kund during her Vraja Mandal parikrama, she bathed on the northern side. This ghat still exists, and there is a bakula tree beside it. This is where the crystal bridge extends over the kunda to her padma mandir. Jahnava Ishwari disappeared from this world taking the form of

Ananga Manjaris murti to stand on the right side of Kamya-banas famous Gopinath vigraha. Later this murti were brought to Radha Kund, and still today their seva-puja continues near Sri Jahnavas ghat. Ananga Manjaris tattva is special. Although she is a manjari, she is also a yutheshwari gopi who has intimate affairs with Krishna. These secrets are revealed in a book entitled Anaga-majarsampuik written by her adopted son and disciple, Sri Ramai Thakur. In both Javat and Varshana, Ananga Manjaris bedroom is attached to Radhas. When her older brother, Sridama, comes to take Radharani back home, Ananga Manjari rides in the same palanquin. Whether in bathing, bhojan, or leisure, Ananga follows her didi like her shadow. Ananga Manjaris age is thirteen, her bodily color resembles a basanta ketaki flower, and her attire is the color of a blue lotus. She serves under Lalita and is expert in dressing Radha Govinda. 1. The Glories of Radha Kund Verse 102 Radha Kund is as dear to Krishna as Sri Radha herself. Thus Vrajas purna-chandra, Sri Madhava, is subjugated by Radha Kunds endless qualities as he continuously sports with Radharani here. Therefore, who can fully describe the glories and sweetness of this kund? Whoever bathes here just once attains a love for Krishna just like Radhas! When someone bathes in Radha Kund, they become eligible for the highest standard of prema, similar to Radharanis. This benediction fructifies when one attains prema in due course through intense sadhana. Krishna Sees the Kunda as Radha Verse 103 Seeing Radha Kund delights Sri Krishna, the nagara-guru. Yet because its qualities remind him of Radha, he falls victim to Kandarpa-rajas flower arrows! Hence, with increasing anuraga for Priyajis darshan, Krishna, the enemy of Baka, is deluded and begins daydreaming as follows: Verse 104 The sporting chakravakas remind me of Radha breasts, the waters foam resembles Radhas pearl necklace, the rolling waves are like her sattvic emotions, and the kunda itself is like Priyamani Rais chest. Verse 105 These soft waves are like Radhas madhura waves of affection. My Radhas face is like a lotus, yet this kund has a lotus face also. And the bees buzzing over the lotus patches remind me of how Radhas black hair elegantly curls over her mukharavinda. Radhas eyes are like blue, restless, darting humming, birds, but this kunda has eyes like a hummingbird; and the sounds of the swans resemble Radhas jingling anklebells. Verse 106 Meanwhile, Krishna notices the exceptional beauty of Shyama Kund as its waves try to embrace Radha Kund, although the red lotuses of Radhas kund are stopping these waves. This reminds Krishna of how Radhas red lotus hands obstruct his advancing embraces. Verse 107

Krishna also notices the lotus of Shyama Kund bobbing in the wind, while two restless bees try to land upon them. But the bobbing lotus chase away the bees. This reminds him of when he tries to kiss Radhas lotus face, and she feigns anger, her restless eyes whirling! Verse 108 Krishnas attempts to touch Radhas breasts thrill her, but externally she pretends to be angry and shrieks in a faltering voice! Similarly, when Krishna hears the bumblebees loud drone, he witnesses Radha Kunds kuttamita bhava. Verse 109 Upon observing the swaying lotus and the ripples within Radha and Shyama Kunds, Sri Krishna concludes: Aha! These two kunds are like the eyes of Govardhan who assumes the form of a bowing peacock to drench me in loving tears! Krishna thinks, These two kundas are pleasure-giving because they are dear to my Praneshwari Radha! By the strength of her love, even unconscious objects come alive to give me unceasing joy! And here Sri Giriraja Govardhan is the ideal examplehe has assumed the form of a huge peacock. These two kundas represent his eyes that pour tears of ecstasy upon seeing me! And the swaying blue lotus are the restless pupils of those excited eyes! Aho! With his swaying trees and latas, this Giriraja peacock appears to be bowing to me with his outstretched feathers jolted by horripilation! 1. Krishnas Uddipanas for Radha Verse 110 As Radha Kunds endless qualities continue to incite uddipana of Radhas rupa, guna and lilamadhurya, Krishnas mind submerges in ecstasy, yet the ever-increasing anticipation of her arrival makes Krishna more impatient! The more prema awakens, the more uddipanas can be observed around oneself. Hence, in deep anxiousness for Radhas sanga, Krishna sees everything as an object stimulating his love for her! Verse 111 Thereafter, Sri Krishna glances towards Shyama Kund and finds it to be eqhally charming. Its many beautiful kunjas are discovered and maintained by Subala, Madhumangal and all of the other priyanarma sakhas. Verse 112-113 Surrounding Shyama Kund in all directions are the kunjas of subala, Madhumangal, Ujjvala, Arjuna, Vidagdha, Bhriringa, Kokila, Daksha and Sanandana. These priya-narma-sakhas have entrusted their kunjas to Radha, Lalita and the other chief sakhis mentioned in the upcoming shlokas. Verse 114 On Shyama Kunds northwest corner is Subalanandada Kunja. Subal Sakha gave this bower to Radha, and every day she and her sakhis come to its tirtha, Manasa-pavana Ghat, for bathing. Verse 115 Srimati loves this kunda just as she loves Krishna. She is always eager to bathe here because Shyama Kund is mixed with the madhu of Shyamasundars lotus feet. Verse 116 On Shyama Kunds northern shore is Madhumangalanandada Kunja. This colorful bower was

offered to Latita; it is also dear to Radha. Verse 117 Ujjvala Sakhas kunja is in Shyama Kunds northwest corner, and he gave it to Vishakha Sakhi. On the western side is Arjuna Sakhas kunja, which he presented to Chitra Sakhi. Similarly, Krishnas other priya-narma sakhas have given their kunjas in the other directions to Radhas foremost sakhis. Here Srila Kaviraj Goswami only hints at the existence of other kunjas. The Gutika gives the complete list as follows: NorthwestSubalas kunja, given to Radha; NorthMadhumangals kunja, given to Lalita; NortheastUjjvalas kunja, given to Vishakha; EastArjunas kunja, given to Chitra; SoutheastGandharvas kunja, given to Indulekha; SouthVidagdhas kunja, given to Champakalata; SouthwestBhringas kunja, given to Rangadevi; Westkokilas kunja, given to Sudevi. The other kunjas in the west have given to Tungavidya and Ananga Manjari by Daksha and Sanandana Sakhis. Verse 118 On Shyama Kunds east side and Radha Kunds west side are two general ghats where the Vrajavasis, cows and forest animals bathe and drink the water. Verse 119 Most people dont believe these descriptions of Radha Kund. Yet only nitya siddha and bhavuka sadhaka bhaktas can see Radha Kund and Shyama Kunds actual svarupa. Others simply see their external forms. Verse 120 Meanwhile, seeing Sri Nandanandans arrival, Vrinda eagerly approaches him and places two fragrant flowers in his hands. These are two golden kanara pushpa that smell like a lotus. Kanara flowers are ideal for decorating the ears. Verse 121 Then Vrinda takes Radhas ramana on a tour of the kunjas that she has personally decorated, and while viewing these enchanting abodes, his remembrance of Radha is exhilarated! At last, Vrinda shows him Madana-sukhada Kunja, situated on Radha Kundas northeast shore. Verse 122 Vishakhas beautiful kunja further arouses in Krishna the memory of his previous pastimes with Radha. Thus he becomes eager to enjoy them again! Verse 123 Seeing Vishakha, her disciple Manjumukhi and Vrindas decorating skills, Krishnas love awakens. Thus overtaken by feeling, he exclaims, Verse 124 Oh Vrinda! If I am fortunate to meet Radha within this bower, and if our prema lila takes place here, then these beautiful banks, this beautiful kunja, springs beautiful influence, and your beautiful

decorations will all be crowned successful! Thus in Vidagdha-mAdhava, Bhagavati Paurnamasi Devi declares: Hey sweet-eyed Vrinde! If Krishna hadnt taken birth in Mathura, and if Radhika hadnt appeared there, then the entire creation would have been meaningless, not to mention Cupids amorous influence! Verse 125 Krishna says, Oh Vrinde! When I was coming here, Tulasi saw me talking with Shaibya. If Radha hears about this, she might become jealous and avoid me today. Therefore, I think it would be wise to send someone to Radha to inform her that Ive duped Chandravalis party and sent them far away. Now Im anxiously waiting to meet Radha at her kund! Verse 126 He then turns to Dhanishtha and exclaims, Hey Dhanishthe! Go to Lalita and ask her to quickly bring Radha. Tell her that Cupids arrows are piercing me. Im deeply suffering for want of my Prana-priya! Please speak so that Radha becomes eager to meet me. Verse 127 Krishna continues: Oh Vrinda! You may do one more thing: Send a sakhi to guard the path where my sakhas are remaining. If any of them should happen to come this way, she can cleverly lead them in another direction. Verse 128 Similarly, another sakhi should watch the path from Gauri Tirtha. But she must be even more clever and able to divert Shaibya and the other members of Chandravalis yutha. Verse 130 Noticing Madhumangals eyes fixed on a ripe banana stock, Krishna jokes with Vrinda: Oh-re! This batus greediness for those bananas wont satiated with one stock alone. Youd better fill his belly with two! Verse 130 Madhumangal replies, I may be greedy, but why depend on Vrinda? Just give me the word and Ill begin eating to my full satisfaction! 1. Verse 131 Vrinda fulfills Krishnas request by sending two sakhis to stand watch; one is dispatched to the cowherd meadows, the other to the path leading from Gauri Tirtha. Then Krishna eagerly fixes his glance on the path to Javat anticipating Radhas arrival. Verse 132 Aha! Although Krishnas gravity is deep as a hundred oceans, he becomes shattered on seeing the arrival of smiling Padmini-mukhi Rai! Hence, a moment appears like a hundred yugas for him! This shouldnt appear amazing, however, for such is the effect of premas anuraga! Tika Now the stage is set for the most exciting part of Krishnas day. Vrinda, Subala, Madhumangal, Dhanishtha, Tulasi and Radhas sakhis all strive to make this madhura-milan possible. Caitanyacaritmta says, sabe eka sakhi-gan??era ih~ a n adhik ~ ara sakhi haite haya ei lil~ ara vist~ ara

Only - sabe the one pointed - eka group of gopis - sakh i-gan??era are eligibile - adhik ~ ara haya in this connection -ih~ a n From the sakhis - sakhi (comes) the expansion -vist~ ara of these pastimes -ei lil~ ara. sakhi vin~ a ei lil~ a pus??t??a n~ ahi haya sakhi lil~ a vist~ ariy~ a, sakhi ~ asv~ adaya Without the girlfriends (of Radha) - sakh i vin~ a these pastimes -ei lil~ a are never nourished-n~ ahi haya pus??t??a By expanding the pastimes -vist~ ariy~ a lil~ a the girlfriends (of Radha) -sakh i taste (rasa) - ~ asv~ adaya. sakhi vin~ a ei lil~ aya anyera n~ ahi gati sakhi-bh~ ave ye t~ a nre kare anugati r~ adh~ a-kr??s??n??a-kujasev~ a-s~ adhya sei p~ aya sei s~ adhya p~ aite ~ ara n~ ahika up~ aya CC 2.8.202-205 Without the girlfriends (of Radha) - sakh i vin~ a there is no entrance of others in this pastimes n~ ahi gati anyera ei lil~ aya Anyone who does service in the gardens (of Vr??nd~ avana) for Radha-Krishna -ye kare kuja-sev~ a r~ adh~ a-kr??s??n??a following in the mood of the gopis for Him (Krishna)- anugati sakhi-bh~ ave t~ a nre he attains the goal (of spritual practice) - sei p~ aya s~ adhya There is no other means - n~ ahika ~ ara up~ aya to get that goal -p~ aite sei s~ adhya. To follow this instruction, one should read Govinda-lilamrita in sakhi bhava . When Krishna left Kusuma Sarovar, he arrived at Radha Kunds southern shore. From there, he crossed the sangam bridge where Shyama Kund and Radha Kund meet to view the beauty of both kunds. Then Vrinda came to guide him on a tour of all the kunjas. She began by showing him Chitras kunja in the east. From there Vrinda and Krishna proceeded in a clockwise manner for darshan of Indulekhas kunja, followed by the kunjas of Champakalata, Rangadevi, Tungavidya, Sudevi, Lalita and, at last, they arrive at Vishakhas Madana-sukhada Kunja where the madhyahna lila is scheduled to begin. Verse 133 As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanya Devas lotus feet, at the request of Raghunath Das, in the association of Sri Jiva and by the benediction of Sri Raghunath Bhatta, here ends the seventh chapter entitled Purvhna-lila-vilasa. 1.