Śrī Chamatkār Chandrikā

A Spectacle of Splendorous Moonlight

Viśvanāth Cakravarti Thākur

Pratham Kutūhal / First Curiosity
 

[*Kutūhal – (lit.) ‘calling out’; interest in any extraordinary matter; impetuosity, that which incites curiosity; anything interesting, fun]

yat kārunyaṁ śucirasa-camatkāra-vārāṁ nidhīṁstān

nṛbhyo rādhā-girivara-bhṛtoḥ sparśayattarṣayennaḥ |

tasyaivekaṁ pṛṣatamacirāllavku māśākṣi dānaiḥ seha vyāt

mṛtyordaśana-vitateḥ kṛṣṇacaitanyarūpaḥ ||

 

‘By his mercy one may be touched by a drop from that immaculate, sanctified and amazing ocean, both fathomless and shoreless – the Divine mellows associated with ŚrīŚrī RādhāGiridhāri’s conjugal līlā – thus instilling in that most fortunate person a thirst akin to what a wanderer in the desert feels for water. By his mercy does one thus become excessively eager to hear (chant, remember ...) ŚrīŚrī RādhāKṛṣṇa’s resplendent and nectarean pastimes. Receiving but a drop from this ocean one gains the eye of optimism, of inspiration and hope. Thus may he (Śrī KṛṣṇaCaitanya) protect us from the snapping jaws of the crocodile of death, lunging in our direction.’

One morning, as the Queen of Braja, Śrī NandaRāṇī was packing a chest with clothes, ornaments and other luxury items, Śrī Kṛṣṇa arrived on the scene and inquired, “He Mātā! What are you doing? so early this morning.”
His mother replied, “I’m packing this chest.”
    Kṛṣṇa: “Mother! What are you putting inside?”
    Mother Yaśodā: “He Putra! (O my darling (son)! What is the necessity for you to hear these details? Why don’t you go outside to find your dear friends who are all eager to play with you?”

    Kṛṣṇa: “MāGo! Na. Na. Please tell me. I’m being consumed by intense curiosity. You must tell me. If you don’t tell me I will carry off this chest right now.

    Mā Yaśodā: “Batsa! (My darling!) In this chest I have placed unguents such as sandalwood, camphor, musk, the pollen of lotus flowers and kunkum (saffron); ornaments such as kāñchi (ornament worn around the waist); kuṇḍal (earring, bangle); kankan (bracelets); vaiduryamaṇi (chrysoberyl, cat’s eye, lapis lazuli); harinmaṇi (deer jewel); pearls and many very expensive cloths."

    Kṛṣṇa: “He Mātā! Are all these items you have kept in the chest for me? or for Balarām?”

    Mother: “He Nandan! (Oh my son!) I’ll explain everything to you. Listen carefully. The chest which I have prepared for you is much bigger than this one. I have kept in that one many valuable jewels and cloths. I have also kept another such chest for your elder brother (Daujī) Balaram."

    Śrī Kṛṣṇa: “Mother! If you are not preparing this chest for me, neither is it for Balarām, then who are you preparing it for? Who else might there be that is such an object of your dearmost affection?”

    Mother: “He Batsa! He Brajapurālankār (O ornament of Brajapur!) He Putra! In the same way that Providence has bestowed upon me the great fortune of having you as my son to protect me, all as a result of uncountable pious activities and austerities, he (vidhi – Providence) has also awarded me a daughter (kanyā) here in Gokul who is also my protectress. She is the medicine to preserve my life. She is like camphor for my burning eyes. I am preparing this chest to keep her clothes and ornaments in. He Batsa! The qualities that Providence has created within femininity, namely:- beauty, gentility, good-naturedness, good behaviour, simplicity, innocence, humility and so on, have all taken shelter of her and thus have they attained some measure of eminence. Ordinary girls are celebrated for possessing these qualities, but in this case, it is the qualities themselves that have attained notoriety by taking shelter of her. This kanyā’s name is Śrī Rādhā – she is the object of my most spontaneous affection.”

When Śrī Kṛṣṇa heard his Mother glorifying the Name and Qualities of Śrī Rādhā, his hair stood on end and so he pulled his wrapper (chaddar, uttarīya, dopattā) over his shoulders to hide these ecstatic symptoms. With ever expanding eagerness, he continued the interrogation, “O Mother! Who is this kanyā? Whose daughter is she and where does she live? How has it come to be that your affections are lavished so profusely upon her? Please tell me all the details.”

    Mother Yaśodā replied, “He Batsa! Please listen carefully. This incomparable and priceless jewel of a daughter has been born from the womb of my sister Kīrtidā. By the waves of her brilliant splendour has she illuminated the dynasty of her father VrishaBhānu Rājā.* It is as though she is the personified form of the results of BrishaBhānu Rājā’s austerities. Nowadays she is living with her husband who just so happens to be paying us a visit today. He is at this moment sitting with your father outside discussing some business. When he will come inside to see me I will address him with the following sweet words, “He Abhimanye! Taking personal possession of this chest you should carry it to your house and offer the same to Rādhā.”

*Other jewels look lustrous by reflecting the sun’s (Bhānu’s) rays. However, this jewel of a daughter has illuminated BrishaBhānu (the sun during the constellation of the bull (Brisha/Taurus), the sun in the month of Jyeṣṭha (May-June) when the sun is extremely bright and hot).

Just then the servant LavangaLatikā appeared on the scene and addressed Mother Yaśodā, “He GoṣṭaRājṣī! (O Queen of the Cowherds!) Those two goldsmiths that you called earlier have arrived.”

Having received this news, the moon-faced Yaśodā addressed Dhaniṣṭhā, “He Dhaniṣṭhā! I’m going outside to arrange for the making of some ornaments for Kṛṣṇa: (kirīt (crown), kuṇḍal (earrings) & kankan (bracelets). Put this chest in the house please.”
Saying this, she proceeded outside. Just then Subal and the other intimate friends (priya narma sakhās) of Kṛṣṇa arrived. Kṛṣṇa very blissfully conducted a private conference with his friends and then, after putting the chest in a quiet, out-of-the-way place he opened it and took out all the clothes and ornaments and handed them over to Dhaniṣṭhā. Then he climbed into the chest and had Subal and the other boys close it.

Shortly thereafter Śrī Brajeśvarī returned, just as Abhimanyu entered and made obeisance to her. Seeing Abhimanyu, Mother Yaśodā addressed him, “He Abhimanyo! I have prepared a chest for your wife in which I have arrayed many ornaments and gemstones. Therein are priceless jewels, golden necklaces and other ornaments, as well as a variety of expensive cloths, plus various unguents like musk, and so on. I don’t trust anyone else. Therefore I am entrusting this chest to you only. Please carry it personally to your house and offer it to Śrī Rādhikā in a private place where no one else can see. Please tell her, “He Sudakṣi Sukhade! (O most expert one! Giver of the greatest pleasure and contentment!) He Kīrttidā-Kīrttide! He Rādhe! Within this chest that I have sent you is the most lustrous effulgence. With these, your most favourite articles, you may decorate yourself to your heart’s content. Having attained such great fortune (in this way), ‘May you be long-lived.’”

    Abhimanyu replied, “He Brajeśvarī! Your wish is my command.”

Saying thusly, he lifted that chest and placed it upon his head and then prepared to set out for his own home, his mind filled with delight.

Having ascended to the top of Abhimanyu’s head, Śrī Kṛṣṇa, finding himself in the midst of a tryst with the wife of Abhimanyu, his lover, Śrī Rādhikā, felt as though he had flung himself into the ocean of the most curious amusement and thus softly chuckled to himself.

That foolish cowherd Abhimanyu began to talk to himself, “Today I am blessed, so fortunate have I become. By the weight of this chest I can tell that it must be filled with heaps and heaps of gold. With this much gold I will purchase tens of millions of cows, and in this way will the fickle-minded and restless LaksmīDevī become constant, a permanent resident in my home, just as she is in the home of GovardhanMalla.”

Thinking in this way, he proceeded on the path from Goṣṭādhīśpur to his house, all the while his hairs standing on end and his eyes filled with tears of joy. Thus did he present the perfect picture of ecstatic delight. Though he was carrying such a heavy load on his head he didn’t for one moment feel the slightest fatigue or exhaustion. Of course this is hardly surprising. By carrying the condensed form of the most ecstatic bliss, can anyone feel fatigue?

Finally arriving at his house, Abhimanyu addressed his mother Jaṭilā, “He Mātaḥ! I must have left home today at the most auspicious moment. On this account have I been fortunate enough as to attain today this chest filled with gold, jewelled ornaments and expensive clothes. He Jananī! Śrī Brajeśvarī has distributed immeasurable mercy to your daughter-in-law. She herself presented this chest into my safe-keeping along with the following message for your daughter-in-law: -

“He Madakṣi Sukhade! [O you whose eyes are intoxicated with elation; giver of the greatest pleasure and contentment!] He Kīrttidā-Kīrttide! He Rādhe! Within this box sent by me to you is the most dazzling effulgence. With the articles contained therein, most dear to you, ‘sringārvati haiyo.’* ‘May you flourish in erotic passion! Having thus attained the greatest fortune, may you live long!”

*sṛngār – sentiment relating to conjugal union; erotic sentiment; toilet; dressing

Hearing this message delivered by her son, Jaṭilā’s bliss knew no bounds as she spoke to herself, “Today fortune has finally shone upon me, since it is that my daughter-in-law might finally feel pleased with my son for delivering this wonderful gift to her.” Laughing out loud, Jaṭilā addressed her son, “He Putra! The three of us, myself, your wife and your sister, will never be able to lift such a heavy chest. Therefore you should put it directly onto the raised platform in the bedroom of VrishaBhānuPutrī, and then return here. This way, VrishaBhānuPutrī will be able to open the chest herself and see her most favourite items arrayed therein.

In abeyance to his mother’s wish, Abhimanyu carried the chest into Śrī Rādhikā’s bedroom and as he was doing so, Lalitā and the other sakhīs felt exhilaration beyond words when they espied that chest upon his head. Just then, Rādhā’s left eye, left arm and left breast started to twitch, and so, she joyfully address Lalitā, “He sakhī! How is it that in this place of distress and misery, the home of my in-laws, my left arm, eye and breast are dancing in ecstasy without any explainable reason? There is absolutely no possibility of attaining the results of such auspicious indications in a place such as this.”

    Lalitā replied, “Śrī Rādhe! My intuition tells me that the reason for this is, that within this chest sent to you by Śrī Brajeśvarī is the most enchanting MaṇīndraBhuṣan. † [ornament set with precious jewels; also an epithet of Śrī Kṛṣṇa]
Thus do your bodily limbs presage this auspicious news. They wish to inform you of the extreme limits of your good fortune, having arrived as you have at this juncture of imminent attainment of such a valuable commodity (this priceless jewel).”

    Śrī Rādhikā: “He Lalite! Simply by seeing this chest I am aroused by indescribable imaginings and various emotional ecstasies. Indeed, this reverie was about to overtake me and so have I been impelled to say something; yet there is no way to express what I am feeling. Only by opening this chest will I be able to understand just what kind of prosperity it contains.”

As this conversation continued between Rādhikā and Lalitā, Abhimanyu placed the chest on the dais beside Rādhā’s bed and then exited. Thereafter, the sakhīs could no longer contain their curiosity and excitement. They all crowded around the chest to see what was inside, just as Śrī Rādhikā prepared to open it. As she raised the lid, there, in place of the clothes, ornaments and unguents, was our hero, Śrī Kṛṣṇa who immediately stood up as the sakhīs all exclaimed, “Āhaha! Ei ki go? What is this? Clapping their hands in excited mirth and jubilation they all laughed gleefully. Then only did some of them notice that their youthful limbs were not properly covered, and out of trepidation that Cupid might seize them as with the jaws of a crocodile, did their confidante and attendant companion in the shape of shyness and modesty awaken from its slumber, as hundreds and hundreds of waves of the deepest delight and ecstatic joy surged forth. Yet was their honour and dignity cherished by Kalānidhi Śrī KṛṣṇaCandra, as he ever so elegantly, with the utmost distinction of style and manner, nimbly and noiselessly kissed their lotus faces.

Then Lalitā addressed Śrī Rādhikā, “He Rādhe! This ornament that has come here is blessed; and he who delivered this ornament, your husband, has also become highly fortunate as well; as she who affectionately sent you this ornament, the most magnanimous GoṣṭheMaheśvarī, is most worthy and admirable for her virtuous generosity.

“And please don’t forget her message – ‘He Rādhe! By this gift that I have sent you, (sringārvatī haiyo) should you become decorated with erotic passion.’ Thus is Brajeśvarī’s message also blessed. And since it is within this house that this chest has deemed to have its play, this house has also attained the greatest fortune (dhanya). He Āli. Śrī Rādhe! Śrī Goṣṭheśvarī has ordered you, “By what I have sent you, should you be erotically united.” Your husband and mother- in-law have also said as much. Therefore, He Gāndharvike! By observing this instruction given you by these three elders (gurutroy) of yours, should you proclaim your religious principles and behaviour.”

Hearing this statement of Śrī Lalitā, Rādhārānī was embarrassed no doubt, nevertheless, after a few moments she smiled sweetly as she said, “He Lalite! All of the clothes and ornaments sent to me by Mā Brajeśvarī have been stolen by this knavish trickster who then got into the chest where he still remains. Please inform my mother-in-law of the same and bring her here.”

Thus did Lalitā address Śrī Kṛṣṇa, “He Rādhābhisārin! Oh you who have made this assignation with Śrī Rādhā! moreover, being born upon the head of her husband Abhimanyu, no less! Is it your intention to render this earth devoid of any chaste girl? Let it be! Just hand over the clothes and ornaments you have stolen right now. Otherwise, I will have to call Aryyā Jaṭilā to make her aware of your glorious deeds and achievements.”

    Śrī Kṛṣṇa replied, “He Lalite! Your friend Rādhā is extremely deceitful. She is especially expert at accomplishing her own selfish motives. I was simply playing with my friends when I got into this chest. Having entered into this chest (just for a lark), lo and behold, your sakhī then sends her husband to forcibly carry off the chest with me inside. Having thus deposited me here, he is, no doubt, very attentive and watchful as to what might transpire next.”

Then he laughingly addressed Śrī Rādhikā, “He Rādhe! When the sweet smell from inside this chest wafted my way, I was inspired to take out the clothes and ornaments (which I have sent to you via Dhaniṣṭhā, by the way), in order that I also might be imbued with such a delightful fragrance, overcome as I was by fondness and affection for a certain someone. Just then, who but your husband should come along, and thus by chance (Providence) was I brought here!”Having thus addressed Śrī Rādhikā in this fashion, he turned to the other sakhīs, “He Sakhīgan! I present the complaints in this matter before you all to judge. If you find Rādhikā to be at fault, then I will punish her. And if you find me to be at fault, then I agree to remain bound by the bonds of your lithe limbs and thus pass three nights here, with whatever attendant sufferings might ensue.

yasyaivaṁ vibhavena tannavayuvadvandvaṁ sphurat yauvanaṁ
sakhyastākṣi cakorikāḥ śaratatiṁ kāmo rasaḥ svādatam
dhyānaṁ bhaktatati sadā kavikulaṁ svīyā vicitrā giraḥ
kīrttiṁ kṣamā bhuvaneṣu sādhu saphalīcakre numastaṁ param

‘For those whose only wealth is the ever-fresh, budding youthful splendour of the DivineCouple; whose ears are like the thirsty eyes of the sakhīs, who are again like the Cakora.
[*red-legged bartauelle / Greek partridge- a bird that drinks only water from the Śvāti Nakṣatra; birds that drink moonbeams, the taste of such mellows imbued as it is with the arrows of KāmaDev (Cupid)].

Meditating on the welfare of these devotees, that they will have sufficient inspiration for their contemplation and internal absorption, has the assemblage of poets composed such variegated narrations, thus solemnizing the celebrated position of this earth (kṣama bhuvan – world of forbearance) and thus has this narration also been composed.’

 

 

 

Dvitīya Kutūhal / Second Spectacle

One year, during the month of Māgh (Jan.-Feb.), Śrī Rādhikā took up the regular routine (as though a religious vow) of having a bath in the early morning. Every day she awoke at the crack of dawn and proceeded to the Yamunā with her sakhīs. However, Kuṭilā had some doubts concerning any underlying motives that might be behind this custom, so much in vogue now.

One morning, actually during the last remnant of night when Śrī Rādhikā set out to go to the Yamunā to take bath with her sakhīs, Kuṭilā waited a few moments and then proceeded to Śrī BrajendraBhavan on some contrived pretext, in actuality with the motive in mind to see what Śrī Kṛṣṇa was up to at that time. She inquired from one of the neighbours who replied that Kṛṣṇa had gone to have an early morning bath in the waters of YamunāDevī, as per the instructions of his mother. Hearing this news, Kuṭilā’s suspicions grew ever stronger in her heart. Without even asking anyone at which ghāṭ he had gone to bathe, she instead began to follow his very uncommon footsteps in the dust.

As she approached the nikuñj (forest arbour) where Śrī Kṛṣṇa was occupied in wanton dalliance with Śrī Rādhikā, the dearmost maidservant of Śrī Rādhikā, Tulasī saw her coming and thus fearfully ran to the nikuñj to inform every one. As she entered the nikuñj, she saw Śrī Rādhā surrounded by Lalitā and the other sakhīs, absorbed in pleasure pastimes with her dearmost (Priyatam) as all were laughing and joking. As much ecstasy as she felt to see them all playing together and having so much fun, that much sorrow she also felt as she was forced to tell them, “Bhoh! Bhoh! BrajaDevīgan! Today I bear sad tidings. The wielder of the flower bow (KāmaDev; Cupid) has fallen amiss. He is not in fortune’s favour. Please listen carefully to what I have to tell you. Kuṭilā is moving in this direction at a fast clip with the intention in mind of finding Śrī Kṛṣṇa within our midst.”

Upon hearing this news, all of those young girls began to fearfully and timorously look this way and that, filled with apprehension as they all said in unison, “Where! Where?” 

    Tulasī: “I espied her near SaṭṭiKarāṭbīr (SaṭṭiGharar) forest. I expect that by now she has had time to reach here and thus may burst in upon us at any moment.” 

    Śrī Kṛṣṇa spoke up, “Please listen to me, my dear ones (He Āligan!). Don’t be afraid. Just remain here in the nikuñj, retaining your cheerful countenance. I’ll quickly slip out and assume the dress of Abhimanyu and then deceive Kuṭilā by some stratagem. This will be yet another source of great fun and games!”

Saying this much, he slipped out and found a secluded spot where the forest goddess VrindāDevī supplied him with all the necessary paraphernalia fit for assuming the identity of Abhimanyu. Having hidden all the signs by which he might be recognized he then adopted the sound of Abhimanyu’s voice. Thus did he proceed towards the path by which Kuṭilā was approaching.

Now if anyone might question, ‘How did he know by which path she was approaching?’ ‘You think he doesn’t know that? Are those endowed with artistic skill found to be imprudent?’ After a short distance, this fount of the fine arts, the master philanderer, almost bumped into Kuṭilā as she was hurrying forward. He addressed her, “He bhagini Kuṭile! (My sister Kuṭilā!) How is it you are wandering about in these parts so early this morning?”

    Kuṭilā: “He Agraja! (My elder brother!) I am searching for your wife!

    Śrī Kṛṣṇa (in the guise of Abhimanyu): “Where is she?”

    Kuṭilā: “On the pretext of having the MakarSnān (bath during the constellation of Capricorn) she is idling here somewhere...”

    Śrī Kṛṣṇa: “And where is that thief of beautiful women (ramaṇī chor – thief of others’ wives)?”

    Kuṭilā: He has also come here to take bath. Therefore Mother sent me to check on their conduct. What should I do now? You please instruct me.” Śrī Kṛṣṇa: “He Bhagini! Today I was training a young bull how to plow the field but he broke loose from the yoke and took off running. Where he has gone I know not; thus have I come this way searching for him. I am a little disturbed to have lost this young bull but I am much more disturbed to hear that this debauch is pursuing my wife with licentious intention. This pains my heart so much I am not able to tolerate it. I think that I should immediately proceed to Mathurā to inform King Kaṁsa and thus award that libertine the results of his activities. He Buddhimanta Bhagini! (O my intelligent sister!) First hear my plan. I will remain in hiding here while you go to find Rādhikā. If you find her alone then bring her to this kuñj on some pretence. If you find her with Kṛṣṇa then come and fetch me. I will then observe their grāmya-dharma (wanton dalliance) from the distance.” Having received this instruction from her elder brother, Kuṭilā began her search from the banks of KāliyaHrad, searching in each and every kuñj until she finally came to KeśīTīrtha, where she saw seated in a flower garden, that unblemished creeper, the embodiment of the name and fame of her mother Kīrttidā, the purest Śrī Rādhikā, her sister- in-law, smelling sweeter than a rose and surrounded by an assemblage of her sakhīs. Noticing the presence of Kuṭilā, LalitāDevī addressed her, “He Kuṭīle! Have you come for your bath?”

    Kuṭilā: “No.”

    Lalitā: “Then?”

    Kuṭilā: “I have come to check on your chastity!”

    Lalitā: “And what have you surmised regarding the same?”

    Kuṭilā: “Lalite! That you can tell me yourself.”

    Lalitā: “Very well. Please listen carefully.”

    Kuṭilā: “You need say nothing more. The scent of Hari is all over you.”

In answer to this, Lalitā took the meaning of ‘Hari’ to be ‘lion’ and thus replied, “Kuṭīle! If you smell the scent of a lion then certainly there must be a lion hiding somewhere nearby. We are nothing more than stupid and defenceless young girls. Now I am very afraid and can see no other recourse but to bolt from here and try to reach my house before any danger befalls me. You have done us a great favour, being so kind and affectionate to us as you are.” 

Hearing these words of Lalitā, Kuṭilā became so angry that they expected smoke to come out from her ears, “Ayi! Dharmavatī! (O most religious and virtuous lass!) Satīgan! (O most chaste among the chaste!) Just stay here in this forest and thus compose your name and fame in capital letters! You can go home later. For now, just open the door to this Kadamba kuñj. I want to look inside.”

Lalitā replied, a wry smile caressing her lips, “A forest god has taken up residence in this kuñj and fashioned a locking mechanism for the entrance from his arrows and spears. He has gone out, to where I know not. So I’m afraid I won’t be able to open it, since I don’t find anyone here amongst us so bold and courageous, ready to open the door to someone else’s domicile, thus accepting the risk of spoiling his or her good name.”

Kuṭilā replied, her eyes red with wrath, “In truth, you most certainly are nothing more than a stupid crowd of young girls. In this life you never entered anyone else’s house, but you are very practiced at inviting others into your own home. In fact you are the ācārya of those scriptures, taught to all these young girls by you, that teach the ways and means of admitting others into one’s own home.” 

Saying so, she rushed forward and gave a good kick at the door of that kuñj, breaking to pieces the sticks, reeds and flowering creepers that were woven together to make it. Stomping inside, she saw Śrī Kṛṣṇa’s garland and Śrī Rādhikā’s broken pearl necklace lying upon a flower bed. These she picked up and carried outside to show Lalitā as she stammered, “Lalite! Your early morning bath in the month of Māgh has, I see, been observed according to all the scriptural prescriptions. You have now accumulated profuse pious credits, having purified both your father’s lineage and that of your in-laws as well. You have worshiped the SunGod on his daughter’s (Yamunā’s) banks with great alacrity. Now you may go home. Just what kind of religious practices have you all desired to undertake here throughout the day and night? Tell me! My ears are burning with eagerness to hear what you have to say.

Having heard these sarcastic words spoken by Kuṭilā, Śrī Rādhā became somewhat restless and impatient. She thus addressed Kuṭilā, “Why are you getting so angry unnecessarily? This necklace does not belong to me; I swear on your brother’s name. Be pacified!” Thus was Kuṭilā reprimanded with a shout and a frown from Śrī Rādhā’s arched eyebrows.

Noting this intrepid mood of Śrī Rādhā in the midst of her saucy sakhīs, Kuṭilā felt rather fearful and so retreated some distance, though she still couldn’t restrain her tongue, “He kulkalankinī jana! (Those who bring calumniation upon their family’s name!) If you have no wish to go home, then remain here and make this forest grove your kingdom. I, however, am going. I will show this necklace and garland to my mother and Bhagavatī Paurnamāsī and thus obtain for you the proper punishment.”

    Śrī Rādhā: “Kuṭile! Please feel free to go wherever your mind drags you. Why must we be subjected to these rancid and bitter reproaches from you? Show this garland and necklace from house to house and door to door. What do we care? since this garland and necklace do not belong to us. But never should you falsely slander anyone, please.” Kuṭilā stomped off in an angry huff calling behind her, “I’m going to Braja.” Then she very hurriedly returned to where Hari was hiding in the dress of Abhimanyu.

Arriving there she called out, “He Brātaḥ! (O brother!) Look! I found Kṛṣṇa’s broken flower garland and Rādhikā’s broken pearl necklace on a bed of flowers. I also found Rādhikā and her friends, but I didn’t see that thief of beautiful young women.”

    Śrī Kṛṣṇa (in the guise of Abhimanyu) replied, “Ayi Bhagini! Very good! Well done! I’m on my way to Mathurā right now. I’ll show this broken garland and necklace to King Kaṁsa. Yet, to advertise a scandal in one’s own house may not be the best idea. Rather should I employ some clever artifice at the council of the Yadus (YaduSabhā). I know! I’ll go and tell my good friend GovardhanMalla, ‘Hey Bandhu! (O my friend!) The son of Nanda has lured your wife Candrāvalī into the kuñj and polluted her. I found their broken garland and necklace. Just see!’ Then I’ll hand him the garland and necklace as I tell him, ‘MallaRāj Sakhe! (My friend!) Govardhan! Today NandaPutra has instituted a licentious affair with your wife, but tomorrow it will be someone else’s wife. I have been observing his affairs for some time. Since his scope is ever increasing, I thought to inform you. You should now inform King Kaṁsa and have him dispatch from Mathurā a hundred foot soldiers and ten on horseback. They should arrive at Nandīśvarpur at noon; thus can they bind Nanda and his son and carry them off to Mathurā for punishment.’

“Having hatched this plan with my friend Govardhan, I will return from Mathurā by late morning since I should be here to receive and entertain the soldiers who will come at noon. You should go home and stay with Mother. If your sister-in-law comes home, don’t tell her anything. Otherwise she’ll give out our secret and thus Nanda and his son will escape to another province.” 

Instructing Kuṭilā in this way, Kṛṣṇa then set out for the south, in the direction of Mathurā. Kuṭilā returned home, as did the other sakhīs. Śrī Kṛṣṇa, still in the dress of Abhimanyu, tarried somewhere for three or four hours and then, when Jaṭilā returned home he called to her very loudly, “He Jananī! Where are you? He Kuṭile! Where are you? Come here and listen to the news. I have informed the king. A hundred foot soldiers and ten mounted ones are on their way here now. However, that debauch has disguised himself as me and is on his way here as well. Having become privy to his plan, I quickly slipped over here to inform you. Bhagini! Firmly bolt the outer door and go with your mother onto the roof above the veranda, taking with you some stones and brickbats. Do whatever you have to, to make sure he doesn’t jump over the wall and try to enter the house. As soon as you see him coming near the house, you should accost him with rough language, reprimanding him severely. Are you aware of the natural characteristics of your sister-in-law? As soon as she gets a scent of that thief of other’s wives she runs away from home. Therefore, I will lock her in the downstairs room and personally watch over her.”

Having said this much Kṛṣṇa took Śrī Rādhikā into a basement room and closed and locked the door. Shortly thereafter, Abhimanyu returned home only to be greeted by Kuṭilā’s loud shouting and screaming. She brandished a large rock in her hand, saying, “Ore! You’re so brave that you have no compunctions about spoiling the chastity of the beautiful young damsels of Braja. Re Capal! (O wanton one!) You are so impudent that you now want to enter my brother’s house. If you so much as come near our house I’ll give you the reward you deserve. I’ll break your head with these brickbats. Hearing of your nefarious deeds, King Kaṁsa is enraged. He has sent his soldiers just now to show you and your father a good time. Only when they lock you and your father in the jail where you were born will your flippant ways be stilled.”

After listening to this tirade, Abhimanyu was so overwhelmed with confusion that he could only think, “Well, looks like she’s finally flipped her lid. Either that or she’s possessed by a ghost. I think I had better bring an exorcist.” After reflecting for sometime on the various and attendant anxieties pressing upon him, he finally made up his mind and started walking to the outer border of the village to meet with an exorcist.

In this way did Śrī Kṛṣṇa enjoy his pleasure pastimes in Jaṭilā’s house with Jaṭilā’s daughter-in-law. Thus the only result of his activities is more pleasure with par-badhu (someone else’s wife, or, one’s own, most excellent wife). If he takes it upon himself to accomplish something, if he makes some effort – is there any question regarding the positive result?

 

 

 

Tritīya Kutūhal / Third Pleasure Pastime

Gradually becoming aware of some of the various symptoms of Śrī Rādhikā’s profound attachment to Śrī Kṛṣṇa, Jaṭilā was stricken with anxiety. One day she called her daughter to a secluded place and thus breached the subject, “He Putri! I couldn’t protect my daughter-in-law from Kṛṣṇa. Hāi! Hāi! (O me Oh my!) What shall I do? Batse! Kuṭile! There must be a remedy. 

“I know! You will have to help me with this plan. You must confine her in the house so that she can’t go out to meet him. That slithering serpent, NandaPutra can bite his victims with only a glance from those eyes of his. Thus there is no other way but to keep her protected within the house, where those eyes cannot enter. Therefore you must always remain vigilant to protect her. We mustn’t let her go to PāvanSarovar or to YamunāDevī to bathe, nor to go for SūryaPūjā. Then there won’t be any possibility of her meeting that debauch. She will simply have to bathe and worship the SunGod and so on here in the house only. Of course, if we do this, that sly fox, that libertine will probably come to our house at any time and in any disguise. Therefore, I will have to take up the post of doorman. Armed with a big stick I’ll guard the outer door day and night.”

After patiently listening to this council of her mother’s, Kuṭila replied, “Mātaḥ! You won’t be able to confine her, neither will you be able to protect her from Kṛṣṇa’s hand, since it is that Śrī Brajeśvarī is very attentive in bringing Rādhā to her house every day to cook for her son.” 

 

    Jaṭilā replied, “He Putri! So you go tell Brajeśvarī right now, that from this day hence our daughter-in-law won’t be going anywhere outside this house. She shall therefore have to engage Rohinī in preparing foodstuffs for her son.” 

    Kuṭila replied, “Mātaḥ! If I tell her thusly, Brajeśvarī will remind us of the fact that ‘Rādhā has received a benediction from Durvāsā Muni that whoever eats the foodstuffs prepared by her will never fall ill, their longevity will increase and all impediments on their path will fall away. Thus is she renowned throughout Brajapur. Simply by the influence of eating the foodstuffs prepared by Śrī Rādhā, my only son, Śrī KṛṣṇaCandra has been liberated from the clutches of so many wicked and depraved demons who have come to our village. Thus has he remained happy, hale and hearty. Therefore, please don’t lead us into harm’s way by preventing my son from eating Rādhā’s cooking.’ How will I answer her when she makes this point?”

    Jaṭilā replied, “He Putri! You should answer her thusly– ‘He Brajeśvarī! If Durvāsā comes tomorrow or the day after and gives the benediction that ‘whoever Śrī Rādhā touches will be long-lived’, Ayi Nīti-Vijñe! (O you who are learned in the science of morals and ethics!), then will you call her to your house to have her touch your son?’ You should also tell her that it is contrary to social ethics that one who brings ill fame, who tarnishes the name of her family, should go to another person’s house to cook. Rumours regarding the disrepute of our daughter-in-law are in circulation over all the land. We can tolerate this no longer. Just as you are very affectionate to your son, am I not also affectionate to my daughter-in-law? “

“If, after making all these points, she is still insistent that she wishes her son to eat only Rādhā’s cooking, then in that case she should send Dhaniṣṭhā everyday, morning, noon and night. Rādhā can prepare various sweetmeats and other foodstuffs here at our house. Even then, if Brajeśvarī remains indignant, then in that case we will have to move from this village to a faraway place in order to protect our daughter- in-law from her son.”

Brajeśvarī was duly informed of the proceedings of Jaṭīlā and Kuṭīlā’s council and thus was Śrī Rādhikā confined within the house. Having been thus prevented from seeing one another, the burning fire of sadness and melancholy that Śrī RādhāKṛṣṇa were plunged into is beyond description, even by she who is the controlling Deity of the power of speech, Śrī SarasvatīDevī. To still the burning fire that had overtaken Śrī Rādhā’s body, due to feelings of separation from her beloved Śrī Kṛṣṇa, her girlfriends made a bed out of lotus flowers smeared with camphor and sandalwood paste for her to lie on. However, after only a short while that bed was also smouldering, simply from the touch of her body. That was expected. She who criticized the creator (vidhātā– Brahmā) for having made eyes that blink and thus disturb her darshan of Śrī Kṛṣṇa, and who then desired to take birth as a fish (since they are without eyelids) – how will she (Śrī Rādhikā) pass the entire day and night without even a glimpse of Śrī NandaNandan?

Śrī Rādhā is lying unconscious on her bed of flowers. If anyone asks her anything she doesn’t hear them; neither can she speak. This is the picture that was presented before Dhaniṣṭhā, sent by Brajeśvarī to the home of Śrī Rādhā. Stricken with sorrow to see this very sad situation, Dhaniṣṭhā addressed Lalitā, “He Lalite! Since Śrī Vrindāvaneśvarī didn’t go to cook today, Śrī Rohinī prepared Kṛṣṇa’s meal. After eating, Kṛṣṇa went to pasture his cows. Śrī Brajeśvarī was very aggrieved to see that he didn’t eat much today, at least not like he does when Rādhā cooks. Thus has she sent me to request Rādhā to make some sweetmeats (modakādi) that Kṛṣṇa might eat properly this evening, tonight, and again tomorrow before he goes out to the pastures. But alas! Śrī Rādhā is lying here unconscious! How will she prepare any sweetmeats? Agonizing over this state of affairs, Dhaniṣṭhā called very loudly at the base of Rādhā’s ear, “He Rādhe! Kṛṣṇa is standing before you! Just see!”

Simply by hearing these words, Rādhā was aroused and thus did Dhaniṣṭhā tell her, “Śrī Rādhā! In the absence of any items prepared by you, Kṛṣṇa is unable to eat properly. Therefore, Brajeśvarī has sent me to request you to make some sweetmeats. Burned by the fire of separation, the lotus-eyed Śrī Rādhā became completely enlivened, brimming with energy to hear these sweet words. Thus did she call out, “RūpaMañjarī! Quickly wipe the hearth and light a fire. Bring the pots and utensils. We must prepare some items for Kṛṣṇa’s repast as per the order of Śrī Brajeśvarī. He Sakhī! Today we will make four times the usual quantity of sweetmeats. (Please don’t be alarmed by my physical ailment.)” Having said this much, Śrī Rādhā sat down on a little wooden seat by the side of the hearth.

 

Isn’t it amazing! Only a little while ago Rādhā’s bed of lotus leaves and flowers became all shrivelled up from the heat of her body – and now by the heat of the fire on which she will prepare some sweets for her dearmost, her body has cooled down. The most wonderful and amazing power is present at such inconceivable levels of the most exalted prema, since it is that the cooling rays of the moon make her feel hot and fire cools her down. Therefore, who can understand that person who is the shelter of such prema? 

    Lalitā addressed Dhaniṣṭhā, “He Dhaniṣṭhe! Shall not the clouds crowned with lightning send forth a downpour to deluge us? (Will the cloud never again be decorated by lightning?) Without the rains of ras (loving mellows) the sakhīs’ crops (their ecstasies) are drying up and rotting in the fields.”

    Dhaniṣṭhā replied, “Lalite! True, so true. As all of you are floundering in the waves of affliction and grief, so also are Kṛṣṇa and his friends. What more can I say?....the pain of this misery has spread even to the parrots, peacocks, bumblebees and deer who are also completely in anxiety.”

Shortly thereafter, Śrī Rādhā brought the sweetmeats she had prepared and delivered them into the hands of Dhaniṣṭhā. Then Dhaniṣṭhā, after having held secret council, whispering into the ears of Śrī Rādhā, Lalitā and the other sakhīs, set out on her way back to Nanda’s house (Nandāloy).

That evening Viśākhā came before Jaṭilā and fell down on the ground in front of her (falsely) crying her eyes out.

Jaṭilā asked her, “He Viśākhā! Why are you crying?”

Viśākhā replied, “A black snake has bitten Rādhā.”

Jaṭilā: “When? Where? How?”

Viśākhā: “The snake was lying camouflaged at the base of a Koli tree. Rādhā saw the jewel shining on its head and mistook it for one of her own. When she extended her hand to pick up the gem the snake bit her.”

Jaṭilā: “Hāi! (Alas!) Has a bolt of lightning struck me on the head?” Thus did she run to Śrī Rādhā’s room only to find her lying on the ground shaking. Stricken by this sight, Jaṭilā began to beat upon her own breast as she lamented loudly, while crying her eyes out. After a little while she called Kuṭīlā, “He Batse! Go quickly to the Gaushālā and bring your brother Abhimanyu. He should then go to bring a snake charmer. They can extract the poison through the power of their mantras.”

Having sent Kuṭīlā to the Gaushālā, Jaṭilā asked Śrī Rādhā, “He Snuṣe! (O my daughter-in-law!) “How do you feel?”

    Śrī Rādhā: “He Aryye! (Most venerable one!) My body is burning in the fire of venom. That much I can understand. I’m not able to say anything more. Yet, if those snake charmers touch so much as my little toe, I will immediately quit this body. Since I am a kulānganāḥ (one who has brought ill fame upon the family name) I will now follow this precept to my death.”

    Jaṭilā: “He Snuṣe! Why are you speaking like this? In such a dangerous situation as this even a virtuous person is prepared to eat something otherwise inedible, or to touch something otherwise untouchable. In an emergency mantras and medicine are faultless. This is the conclusion of those who are learned in the Śruti and Smriti (scriptures).” 

    Śrī Rādhā: “I am preparing to leave this body right now, in front of you all; you are my witness. Under no circumstances will I be able to abide by what you have just uttered.”

Hearing these words of her daughter-in-law, Jaṭilā became very worried. Then a neighbour addressed Jaṭilā, “Aryye! He who has subdued the most powerful demons such as Kāliyā and Agha, who, simply by glancing upon them brought the cowherd boys back to life after they had drunk the poisoned waters of YamunāDevī, that Śrī Hari you should please bring here. Simply by his presence will he free your daughter-in- law from the effects of this poison.”

    Śrī Rādhā said, “I am even more familiar with the suffering that accompanies the slander that is attendant upon one associated with that name, much more so than the effects of this poison. Those who will now try to bring him before me I will consider as enemies forever hence.”

    Jaṭilā: “Look Snuṣe! I am going with Kuṭilā just now to see Paurnamāsī. She is learned in the Āgam śāstras, tantra and mantras to counteract the evil effects of snakes. She will come here and cure you. Please refrain from entertaining any notions in your pretty head until I return.”

    Viśākhā: Aryye! This is a very good idea! However, please do not delay. In the meantime, I will bind her arm with a tourniquet to prevent the poison from traveling any further up her gentle limbs. This should retard the movement of the poison for half a prahar (one-and-a-half hours); after that, should the poison reach her head, it will be very difficult to cure this malady.”

Then Jaṭilā proceeded to the residence of Paurnamāsī and after first offering her obeisances, she humbly submitted before Paurnamāsī a narration of the present dire circumstances into which all were now plunged. Paurnamāsī then inquired from the daughter of Gārgācārya, “He Batse Gārgī! Have you learned from your father the mantras for curing snakebite?”

    Gārgī replied, “No I haven’t. But my younger sister has.”

    Paurnamāsī inquired, “What is her name and where is she residing at present?”

    Gārgī replied, “She returned from her in-laws at Kāshipur to her father’s house at Mathurā recently. Just yesterday she came here to visit me. Her name is Vidyāvali. She is at my house just now.”

Hearing this reply, decrepit old Jaṭilā solicitously addressed Gārgī with tears streaming down her cheeks and her voice stricken with sorrow, “He Gārgī! I fall at your feet. Please bring your younger sister to our house and purchase me along with my son by the nectar of your magnanimous mercy.”

    Paurnamāsī addressed Gārgī, “Please take Jaṭilā and her daughter Kuṭilā with you to your house. Having satisfied Vidyāvali with their supplication, surely she will come and cure Rādhikā of the vehement venom coursing in her veins.”

Prior to this, as per the instructions of Dhaniṣṭhā, Gārgī had installed Śrī Kṛṣṇa in her home, after first seeing that he was properly dressed as a young maiden. Thus did she arrive at her home with Jaṭilā and Kuṭilā in tow. Coming before that great gallant Śrī Kṛṣṇa, who was adorned in the dress and raiments of a beautiful young woman, she addressed him (her), “He Bhagini Vidyāvale! The daughter of Śrī BrishaBhānu, whose name you have no doubt heard, attended by all auspicious qualities and thus celebrated far and wide throughout Braja, has today been visited by a major mishap – a bejewelled serpent bit her. The venom of that snake has by now coursed throughout her body, thus do you now see before you her mother-in-law in the company of her own daughter, come to take you to their house.”

    Vidyāvali replied, “He Bhagini! Though you are very wise, you speak as one without learning. Hāi Hāi! (Oh me Oh my!) I have already brought a taint upon our family name in that I have become a snake charmer, though I have appeared in a family of brāhmanas. Who is there who has not heard of my father’s family in Yadupur? Neither is the name and reputation of the family of my in-laws in Kāshipur unknown to anyone. Yet you are now poised to plunge the reputation of these families into the mud of ill repute. How am I to understand this sudden display of your affection for me?”

Decrepit old Jaṭilā addressed her, “He Guṇavati! [Oh you who are endowed with good qualities!] I fall at your lotus feet. By saving the life of my daughter-in-law you will purchase me with the dust of those lotus feet. What more can I say?”

    Vidyāvali replied, “Ayi. Brajastha Jarati! [Oh bland old hag of Braja!] You are obviously not familiar with the customs and traditions of our aristocratic families. Brāhmanas wives are not wont to go from one house to another as do the cowherds’ wives. Are you not aware of this? By going to anyone and everyone’s homes, the wives of brāhmanas diminish their standing amongst the aristocracy.”

    Gārgī now spoke up, “Bhagini! Vidyāvali! You are an authority in the Śruti and Smriti śāstras, well acquainted with prescribed and proscribed activities. How is it that you are now prepared to disregard the virtuous residents of Braja by feigning fear as to your loss of caste? Have you no spiritual vision? Have you no knowledge whatsoever of the essential truths regarding the Brijbāsis, their aristocratic lineage, their ViṣṇuBhakti – those gopīs who are the followers and friends of Kīrttidayā, those gopas who are as lustrous and high-spirited as BrishaBhānu Rājā himself? The residents of Kāshipur, those aristocratic brāhmanas you speak of, are averse to Viṣṇu. I am well acquainted with your mother and father-in-law. By residing in Kāshipur and thus implicated by the fault of association with your in-laws, devoid of devotion as they are, your intelligence has become corrupted, harsh, and dull, all at the same time.”

    Vidyāvali replied, “He Bhagini! He Aryye! Actually you’re right. I want nothing more than to become your protégé. Please don’t be angry with me. Be appeased. Your wish is my command. However, I have but one fear that has filled me with a loathing dread. It is for this reason actually that I could not at first assent to your request. Both in Mathurāpur and Kāshipur rumour has it that the valiant and high-spirited son of Nanda is prone to reckless and wayward conduct; a licentious debauch actually. He apparently has no fear of anyone, what to speak of our brāhminical caste. If perchance he should block our path as he is accustomed to do with the young maidens of Braja, gazing upon me with lustful glances, then I will be forced to abandon this mortal coil at once, rather than sully the name and reputation of my families.”

    Gārgī: “He Bhagini! You have absolutely nothing to fear in this regard. Don’t forget that I am going to accompany you.”

Thus did Vidyāvali agree to accompany them on their quest. Along the way Vidyāvali addressed Jaṭilā, “He Jarati! [Oh you decrepit old hag!] Simply by the action of mantra and medicine the poison can be counteracted. I have memorized the mantras and the medicine consists of nothing more than tāmbūl (pān leaves with betal) that has been chewed to the accompaniment of various incantations. He Aryye! (Oh venerable lady!) Will your daughter-in-law feel any abhorrence to consume such a medicine?”

    Jaṭilā replied, “My daughter-in-law is very gentle and well-behaved, naturally devoted to the brāhmanas and their wives. Of course she will accept the medicine which is the chewed remnants of your tāmbūl. There should be nothing out of the ordinary in this regard.”

    Gārgī: “There is no consideration of edibility or inedibility in the administering of medicines. Even the king himself is prepared to eat the leftovers of a brāhmana, what to speak of other castes.”

Upon entering the house of Jaṭilā, Vidyāvali was ushered into the courtyard where her feet were duly washed by Jaṭilā and her son. This water Jaṭilā then sprinkled on the face, eyes, head and chest of her daughter-in-law as she addressed her, “He Snuṣe! By a stroke of good fortune the daughter of Gārgācārya, expert in the knowledge of snakes, has arrived in our home. She will free you from the effects of the snake’s poison by the laying on of hands and by administering to your mouth chewed remnants of tāmbūl prepared with various incantations. Fie upon me if you should feel the slightest loathing to accept this treatment.”

Having thus informed her daughter-in-law of what was about to happen, Jaṭilā went to bring Vidyāvali. Vidyāvali entered and saw Śrī Rādhikā lying on her bed, covered from head to foot with a sheet. She then addressed Jaṭilā, “He Jarati! First you must uncover her. While chanting mantras to counteract the poison, I will begin to massage her body, starting at the feet and working my way up her body. Through the touch of my hands I will come to know in which of her limbs the poison has ascended. Then, by the chanting of mantras and by massage I will eradicate the poison from wherever it is lodged.”

After carefully listening to these instructions, decrepit old Jaṭilā uncovered the body of Śrī Rādhikā. Vidyāvali began to chant mantras while her skillful hands went about massaging Rādhā’s body. Beginning with Rādhā’s feet, the hands of Vidyāvali gradually worked their way up to the chest of Śrī Rādhikā, but proceeded no further. Vidyāvali announced that the poison had lodged in the chest of Śrī Rādhikā. Repeatedly intoning mantras to invoke the Divine presence of Garuŕ (Garuḍa), Vidyāvali eventually ended up pounding upon the chest of Śrī Rādhikā as she exclaimed, “He Vriddha! (Old one!) By no means am I able to allay this snake’s poison. What shall I do now?”

    The old lady replied, “He Vidyāvali! That medicine which you wished to administer you should now place in her mouth. Then the poison will be dislodged.”

    Vidyāvali: “He Vriddhe! I have repeatedly administered the medicine unto her lips while chanting the mantras, however the pallor of her body remains and now how she trembles, while emitting hypertensive breaths. Since this treatment is not effecting the desired results, I will have to resort to something else. You will all have to leave the room. After having bolted the door, I will begin the chanting of mantras that will call the snake that bit her to come here. I will then have to have a discussion with that snake. He Jarati! You have absolutely nothing to worry about. I will not let your daughter-in-law die. Now I must chant these mantras with full concentration. Within three hours (one prahar) I will demonstrate to you the successful outcome we all desire.

Gārgī then ushered everyone out of the room. From the adjoining room the gopīs could overhear the conversation that subsequently ensued between Vidyāvali and that snake. The Master of Mystics, Śrī Kṛṣṇa, most adroit in all the fine arts, modulated his voice in such a way as to imitate the sound of Vidyāvali's voice and the voice of the snake. Since the gopīs could understand the inner mysteries of this conversation, they were overwhelmed by an ocean of ecstatic amusement and revelry.

Firstly, Śrī Kṛṣṇa adopted the modulation of the voice of Vidyāvali, “He SarpaRāj! [Oh king of the snakes!] Where have you come from just now?”

Then, in the voice of the snake, “From Kailash.”

    Vidyāvali: “By whose order?”

    Snake: “He who wears the crescent moon as his diadem (Śiva Śankarjī).”

    Vidyāvali: “And what did he order you to do?”

    Snake: “He told me to bite Abhimanyu, the son of Jaṭilā.”

    Vidyāvali: “Why? What offense has he committed?”

    Snake: “Nothing. However, his mother has committed two offenses unto the feet of DurvāsāMuni.”

    Vidyāvali: “Then why don’t you bite the mother of Abhimanyu?”

    Snake: “She will burn in the fire of separation from her son even more than in the fire of my poison.”

    Vidyāvali: “But why did you bite his wife instead of him?”

    Snake: “By the influence of Śrī Rādhā, who has received the benediction of DurvāsāMuni, Abhimanyu will not die as long as she is there to support him. For this reason I have bitten her first today. Thus will I arrange that old Jaṭilā spends her last days burning in the fire of lamentation for her son and her peerless daughter-in-law.”

    Vidyāvali: “He Sarpendra! [Oh King of Snakes!] What offense has this old hag committed against DurvāsāMuni, the embodiment in this world of Lord Śiva?”

    Snake: “DurvāsāMuni is a partial expansion of Śambhū (Śiva), and the worshipful Deity of Śambhū is NandaNandan, chosen by this old hag as the object of so many scandalous remarks rumoured about by her wagging tongue, meant to disgrace his good name and that of his family. So has she prevented her daughter-in-law from going to cook for him. These are her two offences, and thus must she and her daughter now cry continuously here in Braja, lamenting for her son and daughter-in-law.”

Hearing this statement of the snake, the old lady began to sob piteously as she addressed her son, “Hā Putra! [Oh my son! Oh my daughter-in-law! dear to me as my own life’s breath!] Hā Prānsame Snuṣe! ‘May you live long!’ Oh! only that I might continue to hear the utterance of this benediction!”

Repeating this over and over again, Jaṭilā finally addressed Vidyāvali, “He Vidyāvale! I catch hold of your feet. Please satisfy the King of Snakes. I will never obstruct Rādhā again. She will go everyday to Nanda’s house to cook for Śrī Kṛṣṇa. Then only will she return to my house. While offering my salutations to the best of munis, Śrī Durvāsājī, hundreds and hundreds of times over, I say, “He Munibar! Please forgive my offenses! Because I am old and decrepit my intelligence is corrupted. In fact, I have become famous as Bātuli (crazy lady). Please don’t take offense by the actions of such a one as me. My daughter Kuṭilā is also dull-headed and of a wicked, vile nature. Without cause or reason she unnecessarily tries to vex my good-natured daughter-in-law.” Having heard this imprecation uttered by her mother, Kuṭilā fell down on the ground with the intention of offering her obeisances to the King of Snakes. She lamented, “He Sarpendra! Please forgive me! Please don’t bite my brother. I promise to never again hinder my sister-in-law. My resistance movement against Rādhā is no more. I won’t slander her any more. From now on, wherever her fancies take her, let her roam freely.”

    Snake: “He Samagata Gopīgan! (Ye assembled gopīs!) Please hear me. I swear upon the name of Śambhū – Śrī Rādhikā is the most chaste girl! He Vriddhe Jaṭilā! Just as I have vowed upon the name of my master Śambhū, you should now place your hand upon the head of your son and utter the following oath – ‘I have full faith in the words uttered by the King of the Snakes.’” 

    Jaṭilā then declared, “He Ahīndra! I have the utmost conviction in your words. I will never again obstruct my daughter-in-law. Please bless me that my son and daughter- in-law will be long-lived.”

    Snake: “Ayi! Jarati! I am now fully satisfied by your behaviour. You should now worship DurvāsāMuni and make an offering of foodstuffs to him. I will now extract my poison from the body of Śrī Rādhā and then return to my abode at Kailash. He Vriddhe! If you impart any scandal concerning Śrī Kṛṣṇa upon the name of your daughter-in-law I won’t feel angry against you. However, if you ever obstruct Rādhā’s movements in the future, as you have done today, my vehemence will usher forth with such impending force that I will slay both your son and daughter-in-law in one fell swoop, by biting them both.”

    Vidyāvali: “Bho! Bho! O Gopīs! For your ecstatic information, the King of the Snakes, after first extracting his poison from the body of Śrī Rādhā, then disappeared, leaving Rādhā once again in a hale and hearty condition.“ Having said this much, she unbolted the door and everyone streamed in, exclaiming at the same time, “Ayi Rādhe! How do you feel?”

    Śrī Rādhā replied, “I feel perfectly fine. The feverous fire raging through my body is now gone.”

Relishing this reply with great delight, everyone offered their pranāms at the feet of Vidyāvali as they began to laud her glories, “He Vidyāvale! Your talents are most admirable. This achievement of yours is most praiseworthy. By saving the life of Śrī Rādhikā, you have acquired untold merit. Your life is now supremely blessed.”

Then Kuṭilā leaned towards her mother and whispered in her ear, “He Jananī! You should present Vidyāvali with one of Rādhā’s necklaces as a gesture of appreciation.” Jaṭilā replied, “He Putri! Only a necklace? We should give her all of Rādhā’s ornaments.”

    Then she addressed Śrī Rādhikā, “He Snuṣe! You might graciously decorate Vidyāvali with your ornaments. Brajeśvarī and your mother will then present you with new ornaments without delay.”

    Jaṭilā now addressed Vidyāvali, “He Vidyāvale! My daughter-in-law would like to decorate you with her own hands. Please don’t refuse. Just remain quiet.”

Then Śrī Rādhā began to adorn Śrī Kṛṣṇa (in the guise of Vidyāvali) with various ornaments and clothes as she spoke to herself, “He who is unable to conquer my contrary nature and make me favourably disposed towards him in front of my own sakhīs, as dear to me as my own life’s breath, Aho! [Ah!] That very BrajaRāj Kishor, dearer to me than my own life force multiplied tens of millions of times, has today enjoyed me in the near presence of my mother-in-law and sister-in- law without even a hint of a scandal. Neither was there any scope whatsoever for me to exhibit my natural opposition (bāmya bhāv). I was reduced to a state of full complicity (dakṣin bhāv). Let it be. My life’s desires are now fulfilled, in that I have freely received the chewed remnants of his tāmbūl. My mother-in-law and sister-in-law, who for so many days I have known only as adverse enemies, have today fallen at the feet of my beloved and brought him to their house to meet me and fulfil all my desires. May my most fortunate mother- in-law and sister-in-law attain unwavering devotion to his lotus feet. The culmination of this most divinely mysterious līlā, in which I have been subjugated to the extreme, is that I am now decorating my PrānBallabh according to the dictates of my most fortunate mother-in-law. He Dhanya Vidhe! [O Providence! Thanks be unto you!] I praise you. Āhaha! Unto whom might I declare my utmost satisfaction?”

Now that Vidyāvali was sufficiently adorned in the most exquisite raiments and ornaments, Gārgī addressed Vidyāvali and Jaṭilā, “He Bhagini! He Aryye! More than half the night has passed. What are our present instructions? We two sisters should be heading home.”

    Jaṭilā replied, “He Gārgī! He Vidyāvale! What? All of a sudden you’re going to rush home in the middle of the night? I won’t hear of it. You can very happily wend your way to the world of dreams (go to sleep) here in my house.” 

    Gārgī: “Jaṭile! We are bound to follow your instructions. Though the vigour of the venom has for the moment abated, for those who have been bitten by a black serpent, there is a chance that the patient might have a relapse. Therefore it is best that she remain near her curer.”

    Jaṭilā replied in unison with her daughter, “He Gārgī! Let the sagacious Vidyāvali lie down on a bed of flowers with my daughter-in-law in the room on the roof.” Thus did Śrī Kṛṣṇa (in the guise of Vidyāvali) pass the night with Śrī Rādhā in a solitary room on the roof, entertained by a variety of pleasure pastimes, all according to the instructions of Jaṭilā.

itthaṁ vilāsarasikau ratasindhu cāru hillola khelan kalāḥ kila tenatustau |
premābdhi kautukamāhiṣṭa taraṅgaraṅge sadyaḥ sukhena nanṛturna virāmamāpuḥ ||

‘In this way did ŚrīŚrī RādhāKṛṣṇa, very expert at pulling off the most witty, humorous pastimes, cause the waves in the ocean of amorous delight to swell and break with the utmost artistic finesse, through their adeptness in the fine arts of playful amusement, thus instigating a spontaneous festival in the ocean of prema, filled with a diversity of curious charms overpowered by delicious waves of incessant dancing and revelry.’

 

Caturtha Kutūhal / Fourth Festival of Curious Delight

One day, Śrī Rādhikā became possessed by such a fit of pouting anger that Śrī Hari, though he adopted a variety of means to appease her wounded feelings, could, under no circumstances, pacify her. Thereafter, after consulting privately with his sister-in-law, Kundalatā, he adorned himself with the raiments and ornaments of a young maiden and thus proceeded incognito along the path to Jaṭilā’s house with Kundalatā, conversing with her in such a sweet voice that the Kokilas (cuckoos) were put to shame. As his lotus feet traversed the path, the little bells in his bejewelled ankle bracelets jingled in such a way as to enchant the whole world. Śrī BrishaBhānu Nandinī saw them thus approaching from the distance and was fascinated by the incomparable beauty of that damsel, while her confidantes (the sakhīs in her attendance) were absolutely spell-bound by such an extraordinary display of charming loveliness, the likes of which they had never before seen.

    Śrī Rādhikā joyfully addressed Kundalatā, “He Kundalate! Please come here! You are most welcome! We are most pleased to see you here today at this unexpected juncture in time. What brings you this way? And who might this lovely young lass be loitering in your company? Where are you coming from just now? What is her name? Please tell me.”

    Kundalatā replied, “He Rādhe! Her name is Kalāvali. She has come today from Mathurā, having heard of your renowned qualities. Kalāvali has become an especially proficient singer, capable of defeating Brihaspati himself. What more can I say? Since you are yourself quite conversant in this science, you can apprise yourself of her meritorious excellence in this field.

    Śrī Rādhā: “Sakhi Kunadalate! From whom has she learned the science of singing?”

    Kundalatā: “Sakhi! Rādhe! She was tutored under Brihaspati himself, guru of IndraDev.”

    Śrī Rādhā: “Where did she obtain his darshan?”

    Kundalatā: “Śrī Rādhe! Brihaspati had come from AmarPurī to Mathurā to attend a sacrifice as the guest of the Māthur brāhmanas and thus remained there in their punctilious care for one month.

One day, Brihaspati sang a song in the assembly..."He Sakhi! Rādhe! This gifted, young lass learnt that entire song by heart, complex as it was. Then, the following day, as she was softly singing that song to herself in a solitary place, in the exact same melody (svar), complete with all the intricacies of the rāga (including the proper tāl- musical measure and pitch), the guru of Amar (the immortal realm) happened to overhear her and thus remarked to one Māthur brāhmana who was present, ‘He Vipra! This ramaṇī (lovely young lass) has memorized that very abstruse song of the heavenly regions after hearing it only once!? Hence, you must please bring her before me.’

“Thus, in the company of that brāhmana did she come before BrihaspatiDev as he addressed her, ‘He Dhīmati! [O most intelligent lass, capable of quick appreciation and comprehension!] You are endowed with an incomparable intellect and a voice to vanquish the pride of the cuckoos.

"I am thus prepared to instruct you in the science of the Gandharvas. Aho! Such sagacity and a voice to match are rarely found among the Kinnarīs! what to speak of mere mortals."

'Thus it came to pass that Brihaspati trained her in the science of music for one month during his stay in Mathurā, and then also in AmarNagar for one year, as he took her with him when he returned to the abode of Indra. Just yesterday she has returned to MadhuPurī, situated on this earthly planet, and today during the auspicious approach of evening has she arrived here before you in Braja. Please feel free to test her merits.”

    Śrī Rādhā said, “He Bhāvinī! [O Charming one, Object of affection of the Muses!] Please sing something for us.”

    Kalāvali replied, “He Vrindāvaneśvarī! In which rāga shall I sing?”

    Śrī Rādhā: “Please sing in Mālava rāga, just suited for the approach of the evening twilight.”

    Kalāvali: “He Sumukhi! With your permission – in which svar (melody) and in which śruti* shall I sing?”

[*śruti - particular division of the octave; a quarter tone or interval- twenty-two of these are enumerated, four constituting a major tone, three a minor, and two a semitone; they are said to be personified as nymphs]

    Śrī Rādhā: “He Sundari! The Śrutis may not deign to be present if the life airs are in a state of imbalance or if mucus and phlegm are present in the throat. Pure expression of the Śrutis is accomplished on the Vīna alone. For this reason should you adopt a svar of the Gamak class (kind of artistic trill) with an appropriate tāl (rhythm) and grām (musical scale), while singing before us a sweet song of your own preference.”

    Kalāvali: “He Rādhe! Who is there in this world besides your good self who is so conversant in the science of lyric singing (gān)? Hence will I sing a combined form of Śrutigān. Please listen.”

With these prefatory remarks she began her song thusly...”tā-nā-na-nā-ta-na-na”... in a voice that censured the sweet sounds emitted by the assembled peacocks and bumblebees.

Listening to her song and its mode of presentation, tears began to flow from the eyes of Śrī Rādhā’s dear sakhīs, gradually forming a river of liquid, limpid Prem. During the middle of her song their tears ceased, but near the end they  began to fall again like hailstones, making a clattering noise (ṭhanat ṭhanat) as they struck the surface of MotherEarth. Thus did the pique in Śrī Rādhā’s heart, comparable to the most adamantine diamond, melt. She was quite astonished on this account and so said, “Ayi! Kalāvale! Your song defeats the taste of ambrosia from the heavenly abodes. He Kalāvale! I am utterly enchanted by your Divine merits and therefore long in my heart that such a qualified and charming sakhi as you might remain with me always. Then only will my life be successful. He Guṇanī Kalāvale! The best amongst qualified persons, Śrī NandaNandan is capable of understanding the Divine majesty of your virtues. He Sakhi! If he might have heard your song he most certainly would have presented you with one of his own necklaces.”

    Kundalatā said, “He Rādhe! Why do you speak in such an incongruous manner with the most virtuous and chaste Kalāvali? If you feel some affection for her, you may present her with your own necklace, otherwise, there is no necessity for her to receive anything from anyone.”

Śrī Rādhā was so infatuated by Kalāvali’s song, and with her tranquil, placid beauty, that she presented her with a locket valued at a hundred thousand million million. Then, just as Rādhā developed an eagerness to firmly embrace Kalāvali, Lalitā whispered in her ear, “He Rādhe! Who are you about to embrace? This is none other than your garrulous gallant, come in the disguise of a beautiful ramaṇī.”

    Śrī Rādhikā said, “He Sakhi Lalite! He Barabarṇinī! [O ye of peerless beauty!] Ah yes, your inference is true to the mark. We have inadequately honoured her in presenting only a locket. Rather, we should present her with all of our ornaments.”

Thereafter she addressed Śrī RūpaMañjari, “He RūpaMañjari! Here in front of me you should very carefully and yet perseveringly dress her in new raiments. Remove that old bodice from her elevated breasts and replace it with a new one.”

    Kundalatā intervened, “He Sumukhi! Rādhe! Don’t undress her here; otherwise you will embarrass this tender-aged lass, new to these regions, to the point that she will be cowering in trepidation. Rather, whatever you want to give her you may present to her here, and then she will take your gifts home and put them on there herself. However, she will not be able to get undressed and dressed here.”

    Śrī Rādhikā offered, “Sakhi Kundalate! Females don’t feel fear or shyness amongst other females. This fact is well known in all countries. Sakhi! How is it that you are so quick to offer her the thorn of hesitation while happily (and yet falsely) playing the part of her protectress?”

    Kalāvali: “He Rādhe! I cannot accept any gifts, neither necklaces nor new clothes. He Mugdhe! Am I not the daughter of a singer? If you are pleased with me, then a single embrace from you is a sufficient presentation. That will more than satisfy me. Please don’t think that I am greedy after any other wealth than this.”

    Śrī Rādhikā: “He Sakhi! Why make such a show of valour? Just put on the clothes and ornaments. If you are not pleased to do so, then we will forcefully undress and then again dress you. You are one young lass amongst us who are many. I don’t think you are capable of maintaining this opposition to our hearts’ desire.”

Having said this, she addressed us, “He Sakhigan! First and foremost should you dress her in this new bodice.” As soon as we heard the word ‘kañculī’ (bodice), two sakhis unfastened her bodice from behind her shoulders and then, lo and behold, out fell two very large Kadamba flowers from her chest.

    Śrī Rādhikā inquired, “He Dāsigan! What fell out from her kañculī?”

In answer to her question, Śrī RūpaMañjari and the other attendants responded by clapping their hands and laughing boisterously. Śrī Kṛṣṇa, his bodice slightly torn after the Kadamba flowers fell out, lowered his head and covered his moon-like face with his veil in imitation of an embarrassed ramaṇī. Śrī BrishaBhānu Nandinī turned her back to him and sat down. Noting the situation, the other sakhis also turned away. Having witnessed such a display of buffoonery by the great gallant, the task at hand was now to stifle their laughter. They covered their mouths with their veils yet still they couldn’t stop laughing. Śrī Rādhā was also laughing silently. It was as though the personification of mirth had come there personally to taste the pleasure of that moment.

Thereafter the sakhis addressed those two Kadamba flowers, “He Brihat Kadamba Kusum Yugal! [O Brace of very large Kadamba flowers!] You are most fortunate within the orb of this earth! Though you are naturally free from deceit, by taking shelter of this wily trickster you have now also amalgamated the art of deception. But having been born by this knave upon his chest and thus appearing as very large breasts, you have also now revealed your shameless impudence. Nevertheless, the consequence of this is that you have drowned us all in an ocean of comic relief.”

Then they addressed Kundalatā, “He Kundalate! What happened to the shyness of your confidante?”

    Kundalatā: “It drowned in a watery grave in the netherworld, along with Kundalatā.”

    Lalitā: “If Kundalatā drowned along with her confidante’s coyness, then who are you?”

    Kundalatā: “I’m her shadow.”

    Lalitā: “Kundalate! Why am I seeing you as the shadow of a departed soul?”

    Kundalatā: “It is not within my power to answer that. May the goddess of speech, SarasvatīDevī continue to dance on your tongue.”

    Lalitā: “He Kundalate! Though you have been in the good and loving company of this disciple of Brihaspati since birth, your tongue has yet to become familiar with what constitutes a lie. You remain absorbed in the altruistic service of teaching the religion of the rites and duties of one’s forefathers* to chaste young girls, nevertheless, your aspirations have born no fruit today. How you have had to tolerate such pain. Sakhi Kundalate! Today you have come from so far, taking so much care to bring your knowledge here to sell in the marketplace (our assemblage). HāiHāi! [Oh me O my!] In this market you could not find any buyers for your learning and therefore have become the laughing stock of the market; nothing but an object of ridicule. You must have left home today at a very inauspicious moment.”

[*pun- secondary meaning: the religion of Kāmdev]

    Kundalatā replied, “He Lalite! If I can attain that which is wished for by selling my knowledge in this market, then you must present me one bodice, otherwise I will have to give you one. This is the wager.”

    Lalitā: “Ayi Kundalate! A dry flower doesn’t bud. If the life force leaves the body, then what can the body do? One who is found out to be proud and arrogant does not receive worship. He Svāmin! (directed at Śrī Kṛṣṇa) There is no further necessity of revealing your brilliant genius. You have our permission to depart.”

Then Kṛṣṇa picked up those two Kadamba flowers and bore them once again upon his chest while proceeding in the direction of Jaṭilā’s house. As soon as he arrived there he fell down on the ground and began to pitifully wail in loud lamentation. At this Jaṭilā was non-plussed and came running, anticipating some grievous mishap. She addressed that distressed maiden, “He Putri! Who are you? Why are you crying? Where have you come from just now? Please tell me everything while you wipe the tears from your sullen face.”

    Kalāvali: “He Aryye! What shall I say? I am not able to speak. I am most unfortunate. Fie on my birth; fie on this body; fie on my very soul!” 

Thus did she lament, her speech indistinct and inarticulate, her body trembling like a leaf in the wind. “He Aryye! I am the daughter of the sister of Kīrttidā, Śrī Rādhā’s mother and a resident of the town of BrishaBhānu Rājā. I have been the affectionate friend of Rādhā since childhood. After so many days, I became impatiently eager to see her and so left my house with that purpose in mind. Yet Rādhā deigns not to so much as cast her glance upon me, nor will she speak to me, neither did I receive her embrace that I so much longed for. She didn’t fondly inquire after my welfare. She didn’t even smile when she saw me. When my dearest friend and well-wisher from birth neglected me with a total lack of cordiality, I felt that there is no reason for me to be alive. He Aryye! Just now I will give up this mortal coil, right here in front of you. Aryye! After considering everything, you please determine when it was that I offended her. Please promise me that you will ask her why she is angry at me without reason.”

Jaṭilā’s heart melted to hear Kalāvali’s pitiful sobbing and so she said, “He Batsye! May you be heartened with hope! By seeing you I feel that there is no offence on your part. I will go just now to settle the matter. You have my assurance. I will see that Rādhā is affectionate with you once again, thus will she invite you into her warm embrace. You will confer with her freely and this night you will both lie down together to drift off into the world of dreams.”

Having said this much she set off in the direction of her daughter-in-law’s abode. Arriving there, she accosted Lalitā, “Lalite! How does my daughter-in-law conduct herself these days? Her own sister eagerly came to see her from her father’s township but Rādhā couldn’t even afford her a warm greeting? 

(to Rādhā)
    He Snuṣe! Just see! Her clothes have become wet with her tears. My heart is pained to see her suffering. When I look upon her tear-stained face, compassion wells up in my heart. He Sucarite! [O ye of good character!] He Sadguṇapūrne! [Oh you are replete with auspicious qualities!] He Snuṣe, please show her some kindness and give her a good hug. Inquire after her well-being; show your benevolence by speaking pleasantly with her and thus push out the pain in her heart. In this way will you also get contentment by behaving with her as you did previously, and thus will I also feel satisfied at heart.”

    Śrī Rādhā said, “Aryye! If you go home, I will follow your instructions to the letter. I need to lie down now to take some rest. Don’t become depraved by listening to the fruitless complaints of this child. Tender-aged children of this sort perceive little and understand even less, therefore they are happy one moment and angry the next. It is not worthy of persons like yourself, endowed with such an immensity of intelligence, conviction and authority to trifle amongst the likes of such children.”

    Jaṭilā replied, “He Snuñe! Get up! Please don’t say anything more. I have given my promise. Receive your own sister with the affection she deserves; take food together with her and then lie down together with her to take rest. I am your elder! Please don’t disobey me.”

    Śrī Rādhā: “He Aryye! If this is the case, that you wish to instruct me with the earnest zeal of your experience and years, then I must tell you quite truthfully that this young lass accosted Kundalatā with very rude and impolite language. For this reason I became angry and refused to so much as look at her. However, if she is now in a propitious mood towards Kundalatā, then in that case I will once again be favourably disposed towards her and thus comply with all of your directives.”

    Kalāvali spoke up, “Aryye! Your snuṣe is telling lies.

    Kundalatā didn’t speak harshly with me, neither was I angry with her.”

    Śrī Rādhā: “Kalāvali! Why do you speak lies with the authoritative Aryya? If you are not upset with Kundalatā and are thus pleased with her, then accept her affection by giving her a warm embrace.”

At this, Kṛṣṇa and Kundalatā remained silent. Śrī Rādhā, her eyes fluttering like those of a young doe, said, “He Aryye! Now you may decide for yourself — Who is speaking lies? myself or Kalāvali? Why these two have not as yet embraced one another?”

The old lady said, “Kundalate! Of course there must be a reason why this young lady has not joyfully embraced you. There can be no doubt about it. It must be that my daughter-in-law is telling the truth. You therefore must be displeased with this young lass who has only arrived here recently. Ayi! Suṣīle! [O ye of gentle character!] He Kaundi! [O you who are ill at ease!] I will make you happy with her. Though I am your respectable senior, I now request you with folded palms to heed my words. Come here right now and give her a hug. Please don’t talk anymore. I have given my promise.” 

Hearing these words, Kundalatā remained silent. Then Lalitā and the other sakhis addressed her, “He Kundalate! Aryya has given her promise! Therefore there is nothing for you to fear. Why are you being so ill-natured? Come on; come on! Give her a hug.” 

Saying this, the sakhis along with Jaṭilā and Kuṭilā all got together and brought Śrī Hari and Kundalatā together, causing them to embrace one another. If Jaṭilā hadn’t been present at that time, then the tittering of those young girls would have gone on for much longer than it did, resembling more closely a gale of loud guffawing. Nevertheless, they covered their faces with their veils and sniggered away, their bodies bending forward with the weight of their mirth. Then the old lady addressed her daughter-in-law, “He Snuṣe! Now you may exchange some sweet words and greetings with your sister; thus with your dispositions quieted, you should lovingly embrace one another. Having said as much, she then took Śrī Kṛṣṇa’s hand in her hand and Śrī Rādhā’s hand in her other and brought them together that they might embrace one another. As they mutually melted into each other’s embrace, tears of ecstasy sprung forth from their eyes. Seeing this spectacle, Jaṭilā exclaimed, “He Bhaginī Yugal! [O ye two sisters!] With the corners of your cloth you may now daub from each others’ faces this well-spring that has flowed forth as a result of your mutual ecstasy. Thus will you further increase your reciprocal happiness. After you have taken your meals, you may lie down together and thus amicably pass the night. I’m going now.”

Her mind now at rest, the old lady went out from Śrī Rādhā’s bedroom. Hereafter, Śrī Kṛṣṇa became his characteristically impertinent self once again as he said, “Bho! Bho! Sakhīgan! [Hoa! Hullo Sakhīgan!] I have, as you can now see, successfully sold my wares, my learning that was so unjustly maligned, and thus have I realized my originally intended purpose. So you must admit that once again, you have all been soundly defeated by me.”

    Lalitā replied, “He Rasik Nāgar! True! How true! You have indeed fulfilled your wishes by enjoying your brother’s wife and have thus emerged quite the victor. By this infringement of decorum you have, no doubt, satisfied Kundalatā as well, yet, we continue to wish for the complete fulfilment of Kundalatā’s heart’s desires and (secret) intentions, since she still remains, at this point, only half-enjoyed by you.”

    Kundalatā: “He Lalite! Cannot a brother embrace his sister with pure-hearted affection? and cannot a father embrace his daughter in the same way? Since you all are pained from head to toe by the shafts of Cupid, you think that everyone else in the world is just like you!” 

Her face livid with fury, she thus hurriedly left the room. Noting her condition, the sakhis also exited one by one, to try to appease her. The only guard who remained to protect theYouthfulCouple was a flower arrow.

sabhruvibhaṅga kuṭilāsya saroja sīdhu mādyanmadhu vrata vilās susaurabhāni saṁprāpya jālavivareṣu jughurnureva preṣṭhālayaḥ pratipadam pramadormmipuñjam ||

‘The dear sakhis of Śrī Rādhā who were seated outside the kuñj, their eyes positioned at various interstices amongst the foliage, were drinking the honey of the lotus flower of Śrī Rādhā’s frowning face as the fragrance of the bouquet of Madhusūdan’s erotic dalliance wafted their way, thus causing them to float in the ocean of SupremeEcstasy, carried by wave after wave as they whirled from one whirlpool to the next.’

iti ṣrīmadviśvanātha ṭhākur mahāśay viracita camatkāracandrikāyaṁ

kalipāvanāvatāra śrīmadadvaita vaṁśya śrīvṛndāvan bāsiśrīrādhikānāth gosvāmī kṛta gaurabhāṣāntaritāyāṁ śrīśrīgaurāṅganityānand ādvaitacandrāya namonamaḥ