Suka-Sari Stava

[Paramananda das]

 

These prayers are from Govinda Lilamrta and offered by the parrots of Radha Krsna at Radha Kunda during the Madhyana lila ,noon pastimes:HH Gaura Govinda Maharaja would preach alot about how Sukadeva Goswami is the personal parrot of Sri Radha..so we should keep this in mind

Chapter One



Text 1



atha kshanat tau pratilabdha-bodhav

utthaya talpopari sannivishtau

purvam prabuddhah prasamikshya sakhyo

yayuh sakhibhyam saha tat-samipam



atha—then; kshanat—from that moment; tau—They; pratilabdha— attained; bodhau—wakefulness; utthaya—rising; talpa—the couch; upari—above; sannivishtau—situated; purvam—before; prabuddhah— awake; prasamikshya—seeing; sakhyah—the gopi-friends; yayuh— went; sakhibhyam—Subala and Madhumangala; saha—with; tat-samipam—near Them.



Seeing that Radha and Krishna had awakened and risen from Their couch, the gopis, Subala, and Madhumangala, who had all awakened previously, approached the Divine Couple.





Text 2



vrindapy ayat sva-sishyau sa

balau vidya-visharadau

kalokti-manjuvak-samjnau

grihitva sharika-shukau



vrinda—Vrinda-devi; api—also; ayat—approached; sva—her own; sishyau—students; sa—she; balau—young; vidya-visaradau—learned; kalokti—Kalokti; manjuvak—Manjuvak; samjnau—named; grihitva—taking; sharika-shukau—male and female parrots.



Taking Manjuvak and Kalokti, the learned male and female parrots carefully trained by her, Vrinda-devi also approached the Divine Couple.





Text 3





tatas tau pathato namrau

jaya vrindavaneshvara

jaya vrindavaneshani

jayatalyah prasidata



tatah—then; tau—the two parrots; pathatah—recited prayers; namrau—bowing their heads; jaya—all glories; vrindavana-ishvara—to the king of Vrindavana; jaya—all glories; vrindavana-isani—to the queen of Vrindavana; jayata—all glories; alyah—to the gopi-friends of the Divine couple; prasidata—please be merciful to us.





Humbly bowing their heads, the two parrots then recited the following prayers.



All glories to the king of Vrindavana! All glories to the queen of Vrindavana! All glories to the gopi-friends of the Divine Couple! We pray that all of You may be pleased with us, and show us Your mercy.





Text 4





radha-drig-ingitabhijna

vrinda vijna samadishat

patheti kiram kiro 'pi

papathanandayan sabham



radha—of Shrimati Radharani; drik—by the glance; ingita—the hints; abhijna—understanding; vrinda—Vrinda—devi; vijna— intelligent; samadisat—instructed; patha—recite; iti—thus; kiram—to the male parrot; kirah—a parrot; api—although; papatha—recited; anandayan—delighting; sabham—the assembly.





Understanding the hint offered by Radharani's glance, intelligent Vrinda-devi commanded the male parrot: recite! In obedience to her order the male parrot recited the following prayers, delighting the entire assembly.





Text 5





gunaih svair hina me yad api kavita nati-madhura

satam svadyathapy acyuta-guna-yutatvena bhavita

ayah shastri sprishta mrigayu-grihaga sparsha-manina

suvarnatvam prapta bhavati mahatam bhushana-krite



gunaih—virtues; svaih—of my own; hina—devoid; me—my; yat api—although; kavita—poetic prowess; na—not; ati—very; madhura—sweet; satam—by the saintly devotees; svadya—relishable; atha—then; api—even; acyuta—of the infalliabgle Supreme Personality of Godhead; guna—with the transcendental qualities; yutatvena—because of being filled; bhavita—will be; ayah—an iron; sastri—dagger; sprishta—touched; mrigayu—of a hunder; griha-ga—in the home; sparsha-manina—by a touchstone; suvarnatvam—the state of being golden; prapta bhavati—attains; mahatam—of the great souls; bhushana-krite—suitable as an ornament.





Even though my poetry has neither good qualities nor sweetness, because it is filled with descriptions of the transcendental qualities of the infallible Supreme Personality of Godhead, it will be relished by the saintly devotees, just as the iron dagger in a hunter's home, when turned to gold by contact with a touchstone, becomes an appropriate ornament for the most elevated persons.





Text 6





cakrardhendu-yavasta-kina-kalashais chatra-tri-konambaraish

capa-svastika-vajra-goshpada-darair minordhva-rekhankushaih

ambhoja-dhvaja-pakva-jambava-phalaih sal-lakshanair ankitam

jiyac chri-purushottamatva-gamakaih shri-krishna-pada-dvayam



cakra—disc; ardha-indu—half-moon; yava—barleycorn; asta-kona—eight-pointed star; kalasaih—waterpot; chatra—parasol; tri-kona—triangle; ambaraih—sky—capa—bow; svastika—svastika; vajra—thunderbolt; gospada—cow's hoofprint; daraih—conchshell; mina—fish; urdhva-rekha—urdhvarekha marking; anikushaih— rod for controlling elephants; ambhoja—lotus flower; dhvaja— flag; pakva—ripe; jambava-phalaih—jambu fruit; sat— transcndental; lakshanaih—with markings; ankitam—marked; jiyat— all glories; shri-purusha-uttamatva-gamakaih—with the signs of the Supreme Personality of Godhead; shri-krishna—of Shri Krishna; pada—of feet; dvayam—pair.





All glories to Shri Krishna's lotus feet which are marked with the signs of the disc, half-moon, barleycorn, eight-pointed star, waterpot, parasol, triangle, sky, bow, svastika, thunderbolt, cow's hoofprint, conchshell, fish, urdhvarekha line, rod for controlling elephants, lotus flower, flag, and ripe jambu fruit, which show that He is the Supreme Personality of Godhead.





Text 7





shri-krishnanghri-yugam sakric chruti-gatam sarvanya-trishna-haram

dhyatam yad vipadam vilopa-nipunam sat-sampadam dayakam

drishtam carutaya camatkriti-padam sarvendriyahladakam

sprishtam yat klama-hantri nirvriti-karam tan me kriyat kankshitam



shri-krishna—of Shri Krishna; anghri—feet; yugam—pair; sakrit—at once; sruti—to the ears; gatam—gone; sarva—all; anya—for other things; trishna—thirst; haram—removing; dhyatam—meditated on; yat—which; vipadam—of catastrophies; vilopa—in the removal; nipunam—expert; sat—transcendental; sampadam—of opulences; dayakam—the giver; drishtam—seen; carutaya—with beauty; camatkriti—of wonder; padam—the abode; sarva—all; indriya—the senses; ahladakam—delighting; sprishtam—touched; yat—which; klama—fatigue; hantri—destroying; nirvriti—bliss; karam—granting; tat—that; me—by me; kriyat—may be; kankshitam— desired.





May I yearn for Shri Krishna's feet which, once heard about remove the thirst for anything else, meditated on remove calamities and grant transcendental good fortune, seen fill with wonder and delight the senses, and touched remove fatigue and give transcendental bliss.





Text 8





saubhagyanam sad-rucam sad-gunanam

sampattinam prakritaprakritanam

lilagaram datri ca dhyata-matram

sarvasvam nah krishna-padabjam astu



saubhagyanam—of good fortune; sat-rucam—of transcendental beauty; sat-gunanam—of transcendental virtues; sampattinam—of opulences; prakrita—both material; aprakritanam—and spiritual; lila—of transcendental pastimes; agaram—the abode; datr—the giver; ca—also; dhyata—by meditation; matram—only; sarvasvam— be-all-and-end-all; naha—of us; krishna—of Lord Krishna; pada— feet; abjam—lotus flower; astu—may be.





May Krishna's lotus feet, which are the home of transcendental pastimes and which when remembered grant good-fortune, transcendental beauty, spiritual virtues, and spiritual and material wealth, be the be-all-and-end-all of our life.





Text 9





yasyopasanayapta-shakti-lavatash cintamanitvam shilah

kashcit kama-gavitvam etya dhavalah kashcic ca kalpagatam

kecid bhumi-ruha babhuvur akhilabhishta-pradah praninam

tac chri-krishna-padaravinda-yugalam ko nashrayet svapradam



yasya—of which; upasanaya—by the worship; apta—obtained; shakti—of potency; lavatah—from a tiny fragment; cintamanitvam—the state of being a cintamani gem; silah—rocks; kashcit—some; kama-gavitvam—the state of being wish-fulfilling kamadhenu cows; etya—having attained; dhavalah—cows; kashcit—some; ca—also; kalpa-agatam—of those who approach for fulfillment of their desires; kecit—some; bhumi-ruhah—trees; babhuvuh—became; akhila—all; abhista—desires; pradah—granting; praninam—of the living entities; tat—those; shri-krishna—of Shri Krishna; pada—feet; aravinda—lotus; yugalam—pair; kah—who?; na—will not; asrayet— take shelter; sva-pradam—which give themselves.





Who will not take shelter of Shri Krishna's lotus feet, which generously offer themselves? With a fragment of the power obtained by worship of them, rocks become cintamani jewels, cows become kamadhenu cows, and trees become kalpa-vriksha trees fulfilling all desires.





Text 10





parimala-vasita-bhuvanam

sva-rasamodita-rasajna-rolambam

giridhara-padambhojam

kah khalu rasikah samihrite hatum



parimala—with it's fragrance; vasita—scented; bhuvanam—all the worlds; sva-rasa—with it's nectar; amodita—delighted; rasajna—connoussieurs; rolambam—bumble-bees; giridhara—of Lord Giridhari (Krishna); pada—feet; ambhojam—lotus flower; kah—which?; khalu—certainly; rasikah—person expert at relishing transcendental mellows; samihrite—is able; hatum—to abandon.





What person who knows its sweetness can abandon the lotus flower of Lord Giridhari's feet, which fills the worlds with its fragrance and delights the bumblebees tasting its honey?





Text 11





lavanima-madhu-purnam svanguli-shreni-purnam

yuvati-nayana-bhringa-vyuha-pitam su-shitam

nakhara-nikara-rocih-kesharam saurabhormi-

parimalita-dig-antam krishna-padabjam ide



lavanima—of beauty; madhu—with the honey; purnam—filled; sva—own; anguli—of toes; shreni—by the series; purnam—filled; yuvati—of the young gopis; nayana—of the eyes; bhringa—of bumble-bees; vyuha—by the multitudes; pitam—drunk; su-sitam—very cool; nakhara—of toenails; nikara—by the multitude; rocih—splendor; kesharam—filament; saurabha—of sweet fragrance; urmi— by the waves; parimalita—made aromatic; dik-antam—all directions; krishna—of Shri Krishna; pada—feet; abjam—lotus flower; ide—I worship.





I worship the cool lotus flower of Lord Krishna's feet and toes, which are filled with the honey of His handsomeness, honey drunk by the bumblebees of the gopis' eyes, which are splendid with the filaments of His toenails, and which flood the directions with waves of sweet fragrance.



Text 12





pancendriyahladi-gunair mahattamai

raktotpalabjani vadanyatadibhih

kalpa-drumanam jitavac ca pallavah

kenopameyam caranambujam hareh



panca—five; indriya—senses; ahladi—delighting; gunaih—with virtues; mahattamaih—great; rakta—red; utpala-abjani—lotus flowers; vadanyata—with generosity; adibhih—and other virtues; kalpa-drumanam—of the desire trees; jitavat—defeated; ca—also; pallavas—blossoming twigs; kena—with what?; upameyam— comparable; carana—feet; ambujam—lotus flower; hareh—of Lord Hari.





To what may the lotus flower of Lord Hari's feet, which with many virtues and glories that delight the five senses defeats the red lotuses, and with generosity and other virtues defeats the kalpa-vriksha's blossoming twigs, be compared?





Text 13





nakha-siti-ruci-ganga krishna-pada-prayage

tad-upari siti-rocir bhanuja sangatasit

aruna-kirana-dhara dhatri-kanyapy adhastal

lasati nikhila-sarvabhishta-deyam tri-veni



nakha—of His toenails; siti—fair; ruci—splendor; ganga—Ganges; krishna—of Lord Krishna; pada—of the feet; prayage—at the Prayaga-tirtha; tat—that; upari—above; siti—black; rocih—splendor; bhanuja—Yamuna river; sangata asit—met; aruna—red; kirana-dhara—with effulgence; dhatr-kanya—the Sarasvati river; api—also; adhastat—beneath; lasati—is manifested; bikhila—to everyone; sarva—all; abhista—desires; deya—fulfilling; tri-veni—the confluence of these rivers.





Meeting at the Prayaga-tirtha of Krishna's feet, the white Ganga of His toenails, the black Yamuna of the upper part of His feet, and the red Sarasvati of His soles are splendidly manifest, fulfilling all desires.





Text 14





apurvah kamsaresh carana-yugalasyaisha mahima

yad ashritya dhvantam sva-kadana-krite praptam arunam

niyuddhe 'dhah kritvopari lasati yad vikshya sabhayad

vapur-vyuham kurvann amalam udupo 'py ashrayad idam



apurvah—unprecedented; kamsa-areh—of Shri Krishna, the enemy of Kamsa; carana—of feet; yugalasya—of the pair; esah—this; mahima—glory; yat—which; ashritya—having taken shelter; dhvantam—darkness; sva-kadana-krite—in his defeat; praptam—attained; arunam—the demigod Aruna; niyuddhe—in the battle; adhah—down; kritva—having placed; upari—above; lasati—is splendidly manifested; yat—which; vikshya—seeing; sa-bhayat— with fear; vapuh—of Lord Krishna's transcendental form; vyuham—of the military phalanx; kurvan—doing; amalam—spotless; udupah— the moon; api—even; asrayat—takes shelter; idam—this.





Seeing the unprecedented glory of Krishna's feet conquer in battle the red sunrise and throw it down into the darkness, the frightened moon surrendered to the splendid army of Krishna's limbs.





Text 15





kaloktih sa tatah shari

vrindaya prerita drisha

rasajnam vasitam cakre

krishna-padabja-varnanaih



kaloktih—Kalokti; sa—she; tatah—then; shari—the female parrot; vrindaya—by Vrinda-devi; pprerita—ordered; drisha—by a glance; rasajnam—tongue; vasitam—aromatic; cakre—made; krishna—of Lord Krishna; pada—feet; abja—of the lotus flower; varnanaih— by descriptions.





Signaled by Vrinda's glance, the female parrot, Kalokti, made her tongue fragrant with descriptions of Krishna's lotus feet.





Text 16





candamshoh plushtha-varshmaruna iha kiranaih krishna-padabja-yugmam

sita-cchayam pravishto 'ty-aruna-madam abhud vyaptam asyarunimna

utprekshyam kavinam mama tu matam idam krishna-ragati-raktam

radha-cittam mamaivaspadam idam iti tad vyasnuta svasya dhamna



canda-amsoh—of the fierce sun; plusta—scorced; varsma—whose body; arunah—Aruna; iha—here; kiranaih—with his effulgence; krishna—of Lord Krishna; pada—of the feet; abja—of lotus flowers; yugmam—the pair; sita—cool; chayam—shade; pravishtah—entered; ati—very; aruna-madam—red; abhut—was; vyaptam—pervaded; asya—of him; arunimna—by the redness; utprekshyam—to be compared; kavinam—of the poets; mama—of me; tu—also; matam—opinion; idam—this; krishna—of Lord Krishna; raga—by the love; ati—very much; raktam—reddened; radha—of Shrimati Radharani; cittam—the mind; mama—my; eva—certainly; aspadam—abode; idam—this; iti— thus; tat—that; vyasnuta—pervaded; svasya—of Him; dhamna—by the effulgence.





The idea of poets is that Krishna's lotus soles are red because the sunrise, burned by the sun's fierce rays, took shelter of the cooling shade there. My idea is they are red because, full of passionate love, Radha thinks in Her heart: "Krishna's feet are my only shelter".





Text 17





lilaravindam aravinda-drisham karabje

kankollasi-pallavam uroja-suvarna-kumbhe

raktotpalam yad iha hrit-sarasidam ide

padaravindam aravinda-vilocanasya



lila—for pastimes; aravindam—lotus flower; aravinda—like lotus flowers; drisham—whose eyes; kara—of the hand; abje—in the lotus flower; kankollasi-pallavam—the asoka flower; uroja—of the breasts; suvarna—golden; kumbje—in the vase; rakta—the red; utpalam—lotus flower; yat—which; iha—here; hrit—of the heart; sarasi—in the lake; fidam—this; ide—I glorify; pada— feet; aravindam—lotus flower; aravinda-vilocanasya—of the lotus-eyed Supreme Personality of Godhead.





I worship lotus-eyed Krishna's lotus feet, which the lotus-eyed gopis hold as a toy in their lotus hands, as s splendid bloom in the golden vase of their breasts, and as a red lotus growing in the lake of their hearts.





Text 18





candrendivara-candanendu-naladac chitam lasat-saurabham

radhayah stana-sanga-lolupatamam tat-pani-samlalitam

tac chri-kunkuma-carcitam su-lalitam shobhali-lilaspadam

tac chri-krishna-padambujam bhavatu nah samvahaniyam sada



candra—than the moon; indivara—blue lotus flower; candana—sandalwood; indu—camphor; naladat—and the usira root; sitam—more cooling; lasat-saurabham—and fragrant; radhayah—of Shrimati Radharani; stana—of the breasts; sanga—contact; lolupatamam— very eager; tat—of her; pani—by the hand; samlalitam—caressed; tat—that; shri—of Shrimati Radharani; kunkuma—by the kunkuma; carcitam—anointed; su-lalitam—charming; shobha-ali—of beauty; lila—and playfulness; aspadam—the abode; tat—that; shri-krishna— of Shri Krishna; pada—feet; ambujam—lotus flower; bhavatu—may be; nah—by us; samvahaniyam—massaged; sada—constantly.





May we always massage Shri Krishna's graceful lotus feet, which are more cool and fragrant than the moon, lotus, sandalwood, camphor, or ushira, which Radha caresses in Her hands and yearns to place on Her breasts, and which are anointed with kunkuma, and are the playground of handsomeness.





Text 19





sabhya-karnau sudha-purnau

racayan radhayeritah

sa-sharikah shuko 'nyani

krishnasyangany avarnayat



sabhya—of the assembled gopis; karnau—the ears; sudha—of nectar; purnau—full; racayan—making; radhaya—by Shrimati Radharani; iritah—ordered; sa—with; sharikah—the female parrot; shukah—the male parrot; anyani—the other; krishnasya—of Shri Krishna; angani—limbs; avarnayat—described.





Ordered by Radha, the male and female parrot then described Krishna's other limbs, filling the ears of the audience with nectar.





Text 20





gulphau bakarer lasato 'ti-cikkanau

lavanya-bhangocchalitau su-vartulau

kalinda-kanya-tanu-vici-nirjharad

ddhvaditendivara-korakav iva



gulphau—ankles; baka-areh—of Lord Krishna, the enemy of Bakasura; lasatah—splendidly manifest; ati—very; cikkanau—smooth and glistening;lavanya—of beauty; bhanga-ucchaitau—filled with waves; su—very; vartulau—round; kalinda-kanya—of the Yamuna river; tanu-vici-nirjharat—than the waves; dhvadita—deveated; indivara—of the blue lotus; korakau—buds; iva—like.





Glorious, graceful, splashed by waves of handsomeness, more splendid than the Yamuna's turbulent current, and eclipsing the blue lotus, Krishna's ankles shine with great splendor.





Text 21





lavanya-dhanya-madhu-purna-tamala-navya-

parnati-citra-putike ghutike murareh

alihya netra-rasana-shikhaya sakrid ye

matta vighurnati sada lalanalir arat



lavanya—of beauty; dhanya—with the wealth; madhu—the honey; purna—full; tamala—of a tamala tree; navya—fresh; parna—with the leaf; ati—very; citra—wonderful; putike—cup; ghutike—two ankles; mura-areh—of Lord Krishna, the enemy of the Mura demon; alihya—having licked; netra—of their eyes; rasana—of the tongue; sikhaya—with the tip; sakrit—once; ye—which; matta—intoxicated; vighurnati—staggers; sada—continually; lalana—of the gopis; alih—the bumble-bees; arat—immediately.





With the tongue-tips of their eyes once licking from afar Krishna's two ankle tamala-leaf cups filled with the rich honey of exquisite handsomeness, the gopi-bumblebees, now intoxicated, stagger again and again.





Text 22





shrimat-padambuja-yugopari putanarer

nihnutya gulpha-yugalasya mishena dhatra

shri-radhika-nayana-kira-yugasya pushtyai

manye nyadhayi karamarda-phale su-pakve



shrimat—beautiful; pada—feet; ambuja—lotus; upari—above; putana-areh—of Lord Krishna, the enemy of the Putana demon; nihnutya—concealing; gulpha—of ankles; yugalasya—of the pair; mishena—by a trick; dhatra—by the creator Brahma; shri-radhika—of Shrimati Radharani; nayana—of the eyes; kira—of parrots; yugasya—of the pair; pushtyai—for the nourishment; manye—I consider; nyadhayi—placed; karamarda-phale—two karamarda fruits; su—very; pakve—ripe.





I think the creator Brahma, on the pretext of placing ankles above Krishna's handsome lotus feet, placed two ripe karamarda fruits there to feed the two parrots of Shri Radhika's eyes.





Text 23





babhau hareh shri-ghutika-yugam tat

su-shlishtha-parshvam yad avapa shashvat

radha-mano-vritti-kumarikaleh

kumarayantya laghu-kandukatvam



babhau—manifested; hareh—of Lord Hari; shri-ghutika—of ankles; yugam—pair; tat—that; su-slishtha—attached; parshvam—to the side; yat—which; avapa—attained; shashvat—eternally; radha—of Shrimati Radharani; manah—of the mind; vritti—activities; kumarika—of young girls; aleh—of the multitude; kumarayantya laghu-kandukatvam—the condition of being small balls for playing.





The young girls that are Radha's thoughts imagine that Lord Hari's ankles are two small balls for playing.





Text 24





gokula-kula-yuvatinam

dhairyodbhata-vinashtaye 'sty atanoh

hari-jangha-yuga-dambhal

laghu-parigha-yugam tamala-sarasya



gokula—of gokula; kula-yuvatinam—of the pious young girls; dhairya—of composure; udbhata—of the soldiers; vinastaye—for the destruction; asti—is; atanoh—of the cupid; hari—of Lord Hari; jangha—of shins; yuga—a pair; dambhat—on the pretext; laghu—small; parigha—clubs; tamala-sarasya—of Lord Krishna, who is like the best of tamala trees.





In order to rout the strong soldiers that are the chaste composure of the pious young girls of Gokula, the demigod Kama made two small tamala-wood clubs, and disguised them as the shins of Lord Hari.





Text 25





marakata-mani-rambha-stambha-sambhedi dhatra

bhuvana-bhavana-mula-stambhatam lambhitam yat

yuvati-nicaya-cetah-pilu-nilasma-kilam

pranayatu hari-jangha-yugmam angho-vighatam



marakata-mani—of emeralds; rambha—plantain trees; stambha—columns; sambhedi—combined; dhatra—by the creator Brahma; bhuvana—of the three worlds; bhavana—of the building; mula—at the foundation; stambhatam—the state of being a columns; labhitam—attained; yat—which; yuvati—of young gopis; nicaya—of the multitude; cetah—of the minds; pila—of the elephants; nilasma—sapphire; kilam—elephant goads; pranayatu—may accomplish; hari—of Lord Hari; jangha—of the shins; yugmam—the pair; anghah—of sins; vighatam—the destruction.





May Lord Hari's shins, which are two emerald plantain-tree columns placed by the creator Brahma to support the palace of the three planetary systems, and which are two sapphire goads to control the elephants of the gopis' hearts, destroy my sins.





Text 26





divyato lavanimamrita-bhange

caru-hamsaka-kala-lalitante

deha-kanti-yamuna-laghu-dhara-

san-nibhe muraripoh prasrite te



divyatah—glistening; lavanima—of beauty; amrita—of the nectar; bhange—with waves; caru—beautiful; hamsaka—of swans; kala-lalita—with sweet sounds; ante—on the shore; deha—of the body; kanti—of the beauty; yamuna—of the Yamuna river; laghu— little; dhara—inundation; sat—being so; nibhe—like; mura-ripoh—of Lord Krishna, the enemy of the Mura demon; prasrte— flowed; te—they.





Like a Yamuna-current of the glory of His body, filled with nectar waves of handsomeness, and charming with the warbling of graceful swans, Krishna's shins are splendidly manifest.





Text 27





saundarya-saushthava-vilokanatah pralubdhe

janghe mitho militum asya samutsuke ye

te venu-vadana-krite sthiratam gate 'smin

labdhantare 'nuparirabhya harau ciram stah



saundarya—of beauty; saushthava—excellence; vilokanatah—from seeing; pralubdhe—greedy; janghe—shins; mithah—together; militum—to meet; asya—of that; samukshuke—eager; ye—who; te—they; venu-vadana-krite—during the playing of the flute; sthiratam—an immobile condition; gate—when attained; asmin—this; labdha—attained; antare—the opposite conditin; anuparirabhya—having embraced; harau—on Lord Hari; ciram—for a long time; stah—situated.





From seeing each other's sublime handsomeness, Lord Hari's two shins became very eager to meet. When, stunned in ecstasy, Lord Hari played the flute, they, not at all stunned, embraced for a long time.





Note: When Lord Hari became stunned, His shins trembled.



Text 28





madhurya-lakshmya rucirasana-dvayam

lavanya-vally-aguru-parva-yugmakam

shobha-shriyo-'lankriti-petika-yugam

janu-dvayam bhati manoharam hareh



madhurya—of sweetness; lakshmya—with the opulence; rucira—glistening; asana—of thrones; dvayam—pair; lavanya—of beauty; vallya—with the creeper; aguru—of the fragrant aguru tree; parva—knots; yugmakam—two; shobha—of splendor; shriyah—of the opulence; alankriti—of ornaments; petika—chests; yugam—pair janu—of knees; dvayam—pair; bhati—is manifested; manoharam— enchanting; hareh—of Lord Hari.





Lord Hari's charming knees, which are sweetness' two glorious thrones, two knots in a fragrant aguru tree embraced by a vine of handsomeness, and two jewelry chests holding the ornaments of gracefulness, are splendidly manifest.





Text 29





ramyoru-parva-dvayam adbhutam harer

mahendra-nilam laghu samputa-dvayam

asankhya-go-sankhya-kulanganatanes

te citta-cintamanayo 'tra bhanti yat



ramya—delightful; uru-parva—of knees; dvayam—pair; adbhutam—wonderful; hareh—of Lord Hari; mahendra-nilam—made of sapphires; ;laghu—small; samputa—of jewelry chests; dvayam—pair; asankhya—countless; go-sankhya-kula-angana—of pious gopis; ataneh—of the multitude; te—they; citta—of the thoughts; cintamanayah—cintamani jewels; atra—there; bhanti— shine; yat—which.





Lord Hari's charming knees are two wonderful sapphire jewelry chests filled with the cintamani jewels of the thoughts of countless pious young gopis.





Text 30





prasara-rane yad baliman nikuncane

shri-padayor nirvalitam su-mamsalam

shri-radhika-shrikara-lalitam hares

taj janu-yugmam ruciram shriye 'stu nah



prasara-rane—in the pitched battle; yat—which; baliman—with folds of skin; nikuncane—in contraction; shri-padayoh—of the feet; nirvalitam—gone; su-mamsalam—fleshly; shri-radhika—of Shrimati Radharani; shri-kara—by the hand; lalitam—caressed; hareh—of Lord Hari; tat—that; janu—of knees; yugmam—pair; ruciram—beautiful; shriya—for transcendentral opulence and auspiciousness; astu—may be; nah—for us.





May Lord Hari's gracefully bent, broad knees, sprouted from His feet, and now embraced by Shri Radhika's lotus hand in Their ferocious battle, grant auspiciousness to us.





Text 31





uru-dvayam su-valitam lalitam bakareh

pinam su-cikkanam adhah-krama-karshya-yuktam

kandarpa-vrinda-vara-nartaka-lasya-rangam

lavanya-keli-sadanam hridi nash cakastu



uru—of thighs; dvayam—the pair; su-valitam—beautiful; lalitam—charming; baka-areh—of Lord Krishna, the enemy of Bakasura; pinam—fleshly; su-cikkanam—smooth; adhah—lower; krama—part; karsya—thinness; yuktam—endowed; kandarpa—of cupids; vrinda—of the multitude; vara—excellent; nartaka—of dancers; lasya—dancing; rangam—arena; lavanya—of beauty; keli— of the pastimes; sadanam—the abode; hridi—in the heart; nah—of us; cakastu—may be manifest.





May Lord Hari's charming, graceful, broad, smooth, tapering thighs, which are handsomeness' playground and many Kamadevas' dancing arena, be manifest in our hearts.





Text 32





jambhari-ratna-ghatitam kim ajanda-shala-

stambha-dvayam kim atanor makha-yupa-yugmam

kim vedam asti lalana-hridayebha-bandha-

lana-dvayam na tad idam hari-shakthi-yugmam



jambhari-ratna—of sapphires; ghatitam—fashioned; kim—is this?; ajanda—of the universe; sala—of the palatial building; stambha—of posts; dvayam—the pair; kim—is this?; atanoh—of cupid; makha—for the sacrifice; yupa—os posts; yugmam—the pair; kim—is this?; va—or; idam—this; asti—is; lalana—of the young gopis; hridaya—of the hearts; ibha—of the elephants; bandha—for binding; alana—of posts; dvayam—pair; na—not; tat— this; idam—this; hari—of Lord Hari; sakthi—of thighs; yugmam— the pair.





Are these two sapphire columns holding up the palace of the universe? Two sacrificial stakes for the worship of Kamadeva? Two posts to bind the elephants of the gopis' hearts? No. They are the two thighs of Lord Hari.





Text 33





uru-cchalac chroni-varanjanocca-

sthali-bhavadho-mukha-nila-rambhe

ete harer ye lalanakshi-kira-

pushtyai sva-madhurya-phalair alam stah



uru—of thighs; chalat—on the pretext; sroni—of hips; vara—excellent; anjana—with the ointment; ucca—loftly; sthali—plaace; bhava—being; adhah-mukha—beneath; nila—blue; rambhe—two plantain trees; ete—these two; hareh—of Lord Hari; ye— which; lalana—of the beautiful young gopis; akshi—of the eyes; kira—the parrots; pushtyai—for nourishing; sva—His own; madhurya—of sweetness; phalaih—with the fruits; alam— sufficiently; stah—they are.





Disguised as Lord Hari's thighs, two tall and dark banana trees grow to feed fruits of sweetness to the parrots of the gopis' eyes.





Text 34





rambhali-garva-bhara-darana-sanniveshe

mattebha-hasta-mada-mardana-mardave ye

shri-radhika-karabha-santata-sevyamane

kenopamantu kavayo hari-shakthini te



rambha—of plantain trees; ali—of the host; garva—of pride; bhara—the abundance; darana—tearing apart; sannivese—nearby; matta—mad; ibha—elephant; hasta—the trunk; mada—the pride; mardana—breaking; mardave—softness; ye—which; shri-radhika—of Shrimati Radharani; karabha—by the hand; santata—constantly; sevyamane—being served; kena—with what?; upamantu—may compare; kavayah—the poets; hari—of Lord Hari; sakthini—the two thighs; te—they.





To what may poets compare Lord Hari's thighs which, always served by Shri Radhika's lotus hand, tear apart the banana trees' pride and crush the mad elephants' pride in their trunks?





Text 35





vistirna-pinam ati-sundara-sannivesham

rasa-sthalam sarati-kama-natarbudanam

abhira-dhira-ramani-kamaniya-shobham

shri-shroni-mandalam alam vilasaty aghareh



vistirna-pinam—broad; ati-sundara-sannivesham—very beautiful; rasa—of dancing; sthalam—the arena; sa—accompanied by Rati-devi; kama—of cupid; nata—of dances; arbudanam—of millions; abhira—of the cowherd men; dhira—saintly; ramani—girls; kamaniya—desireable; shobham—splendor; shri-sroni-mandalam—hips; alam—greatly; vilasati—shines; agha-areh—of Lord Krishna, the enemy of Aghasura.





A dancing arena for millions of Kamas and Ratis, and their handsomeness the object of the saintly and beautiful young gopis' yearning, Krishna's very handsome broad thighs are splendidly manifest.





Text 36





katira-bimbam lasad-urdhva-kaya-

tamala-nilasma-kritalavalam

krishnasya lavanya-jalali-khelat-

kanci-marali-valitam vibhati



katira—of the hips; bimbam—circle; lasat—splendid; urdhva—upper part; kaya—of the body; tamala—of the tamala tree; nilasma—sapphire; krita—fashioned; alavalam—irrigation trench; krishnasya—of Lord Krishna; lavanya—of beauty; jala-ali—in the waters; khelat—playing; kanci—of the Lord's belt; marali—the swan; valitam—attracted; vibhati—is manifest.





Circling the roots of the sapphire tamala tree of His torso, and the swan of His belt playing in the waters of its handsomeness, the irrigation trench of Krishna's hips shines with great splendor.





Text 37





krishnanga-simhasana-santatopa-

vishtasya radha-hridayasya rajnah

dhatra kritam shroni-mishat sukhaptyai

nilamshuka-sthula-vidhupadhanam



krishna—of Lord Krishna; anga—of the body; simha-asana—on the throne; santata—continually; upavishtasya—seated; radha—of Shrimati Radharani; hridayasya—of the heart; rajnah—of the monarch; dhatra—by the creator Brahma; kritam—created; sroni—of being hips; mishat—on the pretext; shukha—of happiness; aptyai— for the obtainment; nila—blue; amshuka—cloth; sthula—large; vidhu—charming; upadhanam—pillow.





On the pretext of fashioning Krishna's lap, the creator Brahma made a great blue cushion to please Radha"s royal heart, which always sits on the throne of Krishna"s limbs.





Text 38





ye gopika-drik-shapharali-kelaye

lavanya-vanyamrita-purna-palvale

ye radhika-citta-mrigendra-kandare

te sundare naumi hareh kakundare



ye—which; gopika—of the gopis; drik—of the eyes; shaphari—of the shaphari fishes; ali—of the multitude; kelaye—for the pastimes; lavanya—of transcendental beauty; vanya—of the flood; amrita—of the nectatr; purna—full; palvale—the ponds; ye— which; radhika—of Shrimati Radharani; citta—of the mind; mrigendra—of the lion; kandare—the cave; te—they; sundare— beautiful; naumi—I offer my respectful obeisances; hareh—of Lord Hari; kakundare—to the two hips.





I offer my respectful obeisances to Lord Hari's hips, which are a cave for the lion of Radhika's heart and a nectar pool of handsomeness for the playing of the shaphari fishes of the gopis' eyes.





Text 39





adhas-tiryag-rekha-sarid-upari sa nabhi-sarasi

tayor madhye vastir dhruvam agha-ripor asti pulinam

sada rasa-kridam yad iha nija-vritty-adbhuta-nati-

cayaih shri-radhaya hridaya-nata-rajah pranayati



adhah—below; tiryak—curved; rekha—line; sarit—the stream; upari—above; sa—that; nabhi—of the navel; sarasi—lake; tayoh—of the two; madhye—in the middle; vastih—the lower part of the abdomen; dhruvam—certainly; agha-ripor—of Lord Krishna, the enemy of Agha; asti—is; pulinam—the shore; sada—continually; rasa-kridam—the pastime of the rasa dance; yat—which; iha—here; nija—her own; vriti—activity; adbhuta—wonderful; nati—of dancers; cayaih—with a host; shri-radhayah—of Shrimati Radharani; hridaya—of the heart; nata—of dancers; rajah—the king; pranayati—performs.





In between Lord Hari's navel-lake and the river that is the lower line of His abdomen is a plain where the king of dancers, Shri Radha's heart, performs a rasa dance with her many wonderful associates.





Text 40





shri-vasti-romavali-nabhi-dambhan

nipana-sad-rajju-sudhoda-kupan

trisharta-gopi-gana-go-gananam

panaya dhatasrijad acyutange



shri-vasti—the lower abdomen; roma—of hairs; avali—line; nabhi—navel; dambhat—on the pretext; nipana—for drinking; sat—transcendental; rajju—with ropes; sudha-uda—of nectar; kupan-wells; trisha—by thirst; arta—afflicted; gopi—of gopis; gana—of thehost; go—of cows; gananam—of the host; panaya—for drinking; dhata—the creator Brahma; asrjat—created; acyuta—of the infalliable Personality of Godhead; ange—on the body.





On the pretext of fashioning a navel and lower abdomen decorated with a line of hairs, the creator Brahma placed on the body of the infallible Personality of Godhead a series of nectar watering-places to slake the thirst of the surabhi cows that are the vraja-gopis.





Text 41





gopi-mano-dhanya-cayanya-vasana-

tushapaharottara-samskritau vidhih

nilopalolukhalatam ninaya yat

krishnavalagnam hridi me cakastu tat



gopi—of the gopis; manah—of the thoughts; dhanya—of grain; caya—of the abundance; anya—other; vasana—of desires; tusa—the chaff; apahara—for removing; uttara-samskritau—in the matter of the final perfection; vidhih—the creator Brahma; nila-upala—sapphire; ulukhalatam—to the state of being a mortar; ninya— brought; yat—which; krishna—of Lord Krishna's body; avalagnam—the middle part(the abdomen); hridi—in the heart; me—my; cakastu— may be manifested; tat—that.





May Lord Krishna's abdomen, which the creator Brahma transformed into a sapphire grinding-mortar to remove the chaff of material desires from the granary of the gopis' thoughts, appear in my heart.





Text 42





krishnavalagnasya mishad uma-pater

visphardhayaradhanayardite muhuh

purvapara-sthula-vibhaga-samyuto

dhatra vitirno damaruh smaraya kim



krishna—of Lord Krishna; avalagnasya—of the middle part of the body; mishat—on the pretext; uma-pateh—of Lord Siva, the husband of Uma; vispardhaya—with rivalry; aradhanaya—with worship; ardite—afflicted; muhuh—at every moment; purva—first; apara—and second; sthula—large; vibhaga—with parts; samyutah—endowed; dhatra—by the creator; vitirnah—presented; damaruh— damaru drum; smaraya—to cupid; kim—how is it?





Why, on the pretext of fashioning Lord Krishna's waist, did the creator Brahma gave an excellent damaru drum, broad at both ends, to the demigod Kama? Kama attained this gift by always worshiping Brahma, and now that he has it, he is able to challenge Lord Shiva himself.





Text 43





harer vakshah-kakudmatyor

visargam antarasthitam

madhya-dambhad dvayor navyam

jaihva-mulaksharam vyadhat



hareh—of Lord Hari; vakshah—of the chest; kakudmatyoh—of the hips; visargam—creation; antara—between; asthitam—situated; madhya—of the waist; dambhat—on the pretext; dvayoh—of both of them; navyam—new; jaihva-mula-aksharam—the letter jihvamuliya; vyadhat—placed.





On the pretext of fashioning a thin waist, the demigod Brahma placed a jihvamuliya letter between Lord Hari's broad chest and hips.





Note: In this verse the Lord's waist is compared to the jihvamuliya letter: )(.





Text 44





drishtva bakarer avalagna-saushthavam

nijavalagnasya ku-kirti-shankaya

durgasu durga-janakasya bhu-bhrito

darishu parindra-gana vililyire



drishtva—having seen; baka-areh—of Lord Krishna, the enemy of Bakasura; avalagna—of the waist; saushthavam—excellence; nija—of their own; avalagnasya—of the waist; ku-kirti—defemation; sankaya—fearing; durgasu—inaccessible; durga-janakasya—of the Himalaya mountains; bhu-bhritah—of the mountain; darisu—in the caves; parindra—of lions; ganah—the community; vililyire— disappeared.





Seeing the handsomeness of Krishna's thin waist, and fearing their own waists would no longer be glorious in comparison, the lions became embarrassed and fled, disappearing into Himalayan caves.





Text 45





lavanya-vanya-bhrama-bhanga-purne

baki-ripor nabhi-hrade gabhire

trisharta-gopi-hridayebha-pali-

magnaiva nonmajjati sa kadapi



lavanya—of beauty; vanya—the flood; bhrama—with a whirlpool; bhanga—and waves; purne—full; baki-ripoh—of Lord Krishna, the enemy of Putana; nabhi—of the navel; hrade—in the lake; gabhire—deep; trisha—by thirst; arta—afflicted; gopi-of the gopis; hridaya—of the hearts; ibha—of elephants; pali—the herd; magna—drowned; na—not; unmajjati—to emerge; sa—they; kadapi—at any time.





Drowning in Krishna's deep navel-lake filled with whirlpools and waves of handsomeness, the thirsty elephants of the gopis' hearts will never rise again.





Text 46





shri-krishna-vigraha-tamala-sura-drume 'smin

shobha-maranda-bhrita-nabhi-sukitaro 'sti

lobhad vadhu-drig-ali-palir iha pravishta

yat sa punar na hi nireti rase nimagna



shri-krishna—of Lord Krishna; vigraha—of the form; tamala—tamala; sura-drume—in the desire-tree; asmin—in this; shobha—of transcendental beauty; maranda—honey; bhrita—held; nabhi—of the navel; sukotarah—the hollow; asti—is; lobhat—out of greed; vadhu—of the young girls of Vraja; drik—of the eyes; ali—of bumble-bees; palih—the swarm; iha—here; pravishtah—has entered; yat—because; sah—they; punah—again; na—not; hi—certainly; nireti—will emerge; rase—in the nectar; nimagna—immersed.





In the tamala desire-tree of Shri Lord Krishna's form is a navel-hollow filled with the honey of handsomeness. Entering there and greedily drowning in the honey, the bumblebees of the gopis' eyes will never come out again.





Text 47





vishnor gangajani bali-nutan nicagagre 'nghri-padmat

tan-matsaryat tri-bali-mahitad urdhvaga nabhi-padmat

shaureh krishnajani tanuruhali-cchalat pashyatam ya

tasmin pritim janayati param vasanam samvidhuya



vishnoh—from Lord Vishnu; ganga—the Ganges river; ajani—became manifested; bali—by Bali Maharaja; nutat—glorified with prayers; nicaga—descending; agre—from the tip; anghri-padmat—of His lotus feet; tat—of that; matsaryat—out of envy; tri—three; bali—by the Bali Maharaja's of the three folds of skin at the Lord's waist; mahitat—glorified; urdhvaga—ascending; nabhi-padmat—from the lotus-navel; saureh—from Lord Krishna; krishna— the Yamuna river; ajani—was manifested; tanuruha—of hairs; ali— of a multitude; chalat—on the pretext; pasyatam—one may see; ya—which; tasmin—for Him; pritim—love; janayati—creates; param—other; vasanam—desire; samvidhuya—cleansing.





The Ganga descended from Lord Vishnu's lotus feet, which were praised by Bali Maharaja. Impelled by jealousy, the Yamuna appeared as a line growing up from Krishna's lotus navel, which is praised by three Balis. One who sees this becomes free of material desires and attains pure love.





Note: "Bali" also means fold of skin." The “three Balis" are the three folds of skin at the Lord's waist.





Text 48





nabhi-bilat sami samutthita harer

ya bhati romavali-krishna-pannagi

svam pashyatam sukshmatamapy ahar-nisham

cittanilan sanculuki-karoti sa



nabhi—of the navel; bilat—from the hole; sami—half; samutthita—emerged; hareh—of Lord Hari; ya—which; bhati—is manifested; roma—of hairs; avali—line; krishna—black; pannagi— snake; svam—own; pasyatam—one should see; sukshmatam—most clever; api—also; ahah—day; nisham—and night; citta—of thoughts; anilan—the winds; sanculuki-karoti—makes into mosels of food; sa—that; snake.





See the line-of-hairs black snake half-emerged from the hole that is Lord Hari's navel! This clever line-of-hairs snake lives by day and night swallowing the breezes that are our thoughts.





Text 49





lavanima-madhu pitva nabhi-padman murarer

vraja-yuvati-jananam netra-bhringarbha-kelih

udara-nalina-patre ya papatoccalanti

tanuruha-tati-dambhat saiva sete pramatta



lavanima—of beauty; madhu—the honey; pitva—having drunk; nabhi—of the navel; padmat—from the lotus flower; murareh—of Lord Krishna, the killer of the Madhu demon; vraja—of Vrajabhumi; yuvati-jananam—of the young girls; netra—of the eyes; bhringa-arbha—of the young bumble-bees; kelih—pastimes; udara—of the abdomen; nalina—lotus; patre—on the petal; ya—which; papata—falls; uccalanti—rising up; tanuruha—of hairs; tati—series; dambhat—on the pretext; sa—that; eva—certainly; sete—rests; pramatta—intoxicated.





After drinking the honey of handsomeness from the lotus flower of Krishna's navel, the playful young bumblebees of the vraja-gopis' eyes become intoxicated, and although they try to fly away, they fall onto the lotus petal of His abdomen, where they stay disguised as a line of hairs.





Text 50



jita-cala-dala-nilambhojini-parna-jalam

madhurima-hrita-pashyal-loka-netrali-malam

tilakitam iva loma-shreni-kaliyakena

tri-bhuvana-jaya-lakshmya bhati govinda-tundam



jita—defeated; cala—moving; dala—with petals; nila—blue; ambhojini—of the lotus; parna—of petals; jalam—network; madhurima—by sweetness; hrita—enchanted; pasyat—looking; netra—of eyes; ali—of bumble-bees; malam—with a garland; tilakitam— marked with tilaka; iva—as if; loma—of hairs; shreni-kaliyakena—with a line; tri—the three; bhuvana— worlds; jaya—defeating; lakshmya—with beauty and glory; bhati— is manifest; govinda—of Lord Govinda; tundam—the abdomen.



Defeating a host of trembling blue lotus petals, garlanded with bumblebees of the gazing eyes of devotees enchanted by its sweetness, and ornamented with the tilaka mark of a line of hairs, Govinda's abdomen shines with a splendor that conquers the three worlds.





Text 51





kasturika-lipta-tamala-navya-

dalosma-hrit-saurabha-mardavabham

atundilam tundilitakhilakshi-

bhringali divyaty udaram bakareh



kasturika—with musk; lipta—anointed; tamala—tamala; navya—fresh; dala—of the leaf; usma—burning pride; hrit—removing; saurabha—with it's fragrance; mardava—and delicate beauty; abham—appearance; atundilam—thin; tundilita—filled; akhila—of everyone; akshi—of the eyes; bhringa—of bumble-bees; ali—with th multitude; divyati—is splendidly manifest; udaram—the abdomen; baka-areh—of Lord Krishna, the enemy of Bakasura.





Decorated with the bumblebees of the devotees' eyes, and with it's delicate handsomeness and sweet fragrance cooling the burning pride of a fresh tamala leaf anointed with musk, Krishna's slender waist shines with great splendor.





Text 52





hridy ucchalat-tanuruha-cchala-nihsrita-shri-

nabhi-hradanupatitadi-rasa-pravaham

alpocca-parshva-yugalam dara-nimna-madhyam

madhye mano mama harer udaram cakastu



hridi—on the chest; ucchalat—rising; tanuruha—of hairs; chala—on the pretext; nihsrta—flowing; shri-nabhi—navel; hrada—to the lake; anupatita—falling; adi—transcendental; rasa—of nectar; pravaham—river; alpa—a little; ucca—high; parva—sides; yugalam—two; dara—a little; nimna—deep; madhyam—in the middle; madhye—in the middle; manah—the mind; mama—my; harer—of Lord Hari; udaram—the abdomen; cakastu—may be manifest.





May the stream of nectar, it's banks a little shallow, and it's middle a little deep, that descends from the mountain of Lord Hari's chest and falls in the lake of His navel, and is disguised as a line of hairs, flow into my thoughts.





Text 53





radha-citta-marala-drik-shapharika-shashvad-vilasaspadam

kanci-sarasa-pali-nisvani-tatam lomali-shaivalakam

lavanyamrita-puritam tribalika-sukshmormi-vibhrajitam

shri-nabhi-nalinam lasaty agha-ripoh shri-tunda-sat-palvalam



radha—of Shrimati Radharani; citta—of the mind; marala—the swan; drik—of her eyes; shapharika—of the shaphari fishes; shashvat—eternal; vilasa—of pastimes; aspadam—abode; kanci—of the Lord's belt; sarasa—of the cranes; pali—of the host; nisvani—of the cooing sounds; tatam—on the shore; loma—of hairs; ali— series, or bumble-bees; saivalakam—with saivalak plants; lavanya—of beauty; amrita—with the nectar; puritam—filled; tri-balika—of three folds of skin; sukshma—little; urmi—with waves; vibhrajitam—manifested; shri-nabhi—of the navel; nalinam—with the lotus flower; lasati—is splendidly manifest; agha-ripoh—of Lord Krishna, the enemy of Agha demon; shri-tunda—of the abdomen; sat—transcendental; palvalam—pond.





A playground for the swan of Radha's thoughts and the shaphari fish of Her eyes, its shores filled with sounds of the cranes of His sash of bells, its moss a line of hairs, filled with the necatar of handsomeness, handsome with gentle waves of three folds of skin, and glorious with the graceful lotus of a navel, the lake of Krishna's abdomen shines with great splendor.





Text 54





shri-radhika-parshva-mattalika-yuga-

sva-preyasi-sparsha-samutsukau sada

shri-parshva-san-nagara-tallajau hareh

su-vartulau snigdha-mridu virajatah



shri-radhika—of Shrimati Radharani; parshva—of the sides; mattalika—excellent; yuga—pair; sva—own; preyasi—beloveds; saprasa—the touch; samustsukau—eager; sada—always; shri-parshva— the sides; sat—transcendental; nagara—gallants; tallajau— excellent; hareh—of Lord Hari; su—very; vartulau—round; snigdha—smooth, glistening, and beautiful; mridu—soft; virajatah—are splendidly manifest.





Yearning for the touch of the two beautiful girls that are the sides of Shri Radhika, the two handsome, gentle, and affectionate heroes that are the two sides of Lord Hari's torso shine with great splendor.





Texts 55 and 56





rekha-svarupa-ramayashrita-vama-bhagam

shrivatsa-sac-chavi-virajita-dakshinamsam

kanthastha-kaustubha-gabhasti-virajamanam

shashvad-vilasa-lalitam vana-malikayah



shri-ballavi-hridaya-dohada-bhajanam shri-

radha-mano-nripa-harinmani-simha-pitham

trailokya-yauvata-manohara-madhurikam

vakshah-sthalam su-vipulam vilasaty aghareh



rekha—of a line; svarupa—in the form; ramaya—by the goddess of fortune; ashrita—sheltered; vama—left; bhagam—side; shrivatsa—of Shrivatsa; sat—transcendental; chavi—splendor; virajita—shining; dakshina—right; amsam—side; kantha—on the neck; stha—situated; kaustubha—of the Kaustubha jewel; gabhasti—effulgence; virajamanam—manifested; shashvat—eternal; vilasa—with pastimes; lalitam—charming; vana-malikayah—of the garland of forest flowers; shri-ballavi—of the gopis; hridaya—of the heart; dohada-bhajanam—the kilking pail (or the object of desires); shri-radha—of Shrimati Radharani; manah—of the mind; nrpa—for the king; harinmani—sapphire; simha-pitham—throne; trailokya—in all the three planetary systems; yauvata—for the young girls; manohara—enchanting; madhurikam—with sweetness; vakshah-sthalam—the chest; su—very; vipulam—broad; vilasati—is splendidly manifest; agha-areh—of Lord Krishna, the enemy of Agha.





On its left the goddess of fortune's mark, on its right the splendid Shrivatsa, on its neck the glory of Kaustubha, decorated with a forest-flower garland, the milkpail of the gopis' hearts, a sapphire throne for Radha's regal heart, and its sweetness charming the hearts of young girls in the three worlds, Krishna's broad chest is splendidly manifest.

[Paramananda das]

Text 57





muktavali-suradhuni-tanu-roma-raji-

bhasvat-suta-tarala-kanti-sarasvatinam

sangena mangala-karam tri-jagaj-jananam

krishnasya naumi tam urah-sthala-tirtha-rajam



mukta—of pearls; avali—the necklace; suradhuni—the celestial Ganges river; tanu—of His body; roma—of hairs; raji— the series; bhasvat-suta—the Yamuna river, the daughter of the sun-god; tarala—the central gem in the necklace; kanti—the splendor; sarasvatinam—the Sarasvati river; sangena—by the touch; mangala—auspiciousness; karam—granting; tri-jagat—in the three planetary systems; jananam—of the people; krishnasya—of Lord Krishna; naumi—I offer my respects and praise; tam—to that;l urah-sthala—of the chest; tirtha—of holy places; rajam—to the monarch.





I praise the regal holy place of Krishna's chest, which with its meeting of the white Ganga of His pearl necklaces, the black Yamuna of His line of hairs, and the red Sarasvati of His ruby ornament, brings auspiuciousness to the people of the three worlds.





Text 58





doh-stambha-yugmam anu kanti-vati-nibaddha

vakshah-sthali-lavanimocchalita murareh

ashranta-dolana-vihari-ratisha-yunor

doleva jishnumani-sanghatita vibhati



doh—of the Lord's arms; stambha—of pillars; yugmam—pair; anu—following; kanti—splendor; vati—the ropes; nibaddha— bound; vakshah-sthali—of the chest; lavanima—beauty; ucchalita— risen; mura-areh—of Lord Krishna, the enemy of the Mura demon; asranta—constant; dolana—swinging; vihari—with the pastimes; rati-isa—Rati and Cupid; yunoh—of the youthful couple; dola—a swing; iva—like; jishnumani—of sapphires; sanghatita—studded; vibhati—is manifest.





His arms its two pillars and His bodily luster its ropes, the sapphire swing of the handsomeness of Krishna's chest, where Kama and Rati enjoy pastimes again and again, is splendidly manifest.



Text 59





vaksho harer madana-sakunikasya manye

gopangana-nayana-khanjana-bandhanaya

shrivatsa-kundalikayanvitam anka-kila-

lavanya-jala-vitati-sthalatam prapede



vakshah—the chest; hareh—of Lord Hari; madana—of cupid; sakunikasya—of the hunter; manye—I consider; gopa-angana—of the gopis; nayana—of the eyes; khanjana—the Khanjana birds; bandhanaya—for binding; shrivatsa—of the Shrivatsa mark; kundalikaya—with the rope; anvitam—endowed; anka—of the mark of Lakshmi-devi; kila—post; lavanya—of beauty; jala—net; vitati—expansion; sthalatam—state of being the place; prapede— attained.





I think Lord Hari's chest is a trap, its net of flowers His handsomeness, its post His mark of Lakshmi, and its noose His mark of Shrivatsa, set by Kamadeva to capture the khanjana birds of the gopis' eyes.





Text 60





vakshas-chalat su-laghu-kilaka-yuk-stanakhya-

shri-cakrika-khacita-parshva-yugam bakareh

shri-radhika-yuvati-ratna-viraji-cetah-

koshalayasya hariratna-kapatam asti



vakshah—of being a chest; chalat—on the pretext; su—very; laghu—small; kilaka—posts; yuk—endowed; stana—nipple; akhya—named; shri—of beauty; cakrika—circles; khacita—endowed; parshva—sides; yugam—two; baka-areh—of Lord Krishna, the enemy of Bakasura; shri-radhika—of Shrimati Radharani; yuvati—of young girls; ratna—the gem; viraji—splendid; cetah—of the mind; kosa-alayasya—of the treasury; hariratna—sapphire; kapatam—set of doors; asti—is.





Disguised as Lord Hari's chest, two sapphire doors with two small, handsome doorknobs disguised as nipples guard the treasury holding youthful Shri Radhika's jewel heart.





Text 61





gopalika-hridaya-vanchita-purtaye shri-

tapincha-kalpa-taru-sundara-kandalau yau

sadhvitva-garva-shasha-ghata-krite satinam

tapincha-sara-parighau smara-lubdhakasya



gopalika—of the gopis; hridaya—of the hearts; vanchita—the desires; purtaye—for fulfilling; shri-tapincha—tamala; kalpa-taru—desire tree; sundara—beautiful; kandalau—new shoots; yau—which; sadhvitva—chastity; garva—pride; sasa—rabbit; ghata-krite—killing; satinam—of the pious gopis; tapincha—tamala; sara—best; parighau—clubs; smara—of cupid; lubdhakasya—of the cruel hunter.





Taking two handsome branches the tamala desire-tree of Shri Krishna'S arms sprouted to fulfill the gopis' heartfelt desires, the cruel hunter Kamadeva made two clubs mercilessly to slaughter the helpless rabbit of the gopis' chastity.





Text 62





gopangana-hridaya-tandula-khandanaya

mahendra-nila-mushalau kushalargale yau

radhadi-hrin-nilaya-vasta-kapatikayah

radhadi-citta-shuka-panjara-dandike ca



gopa-angana—of the gopis; hridaya—of the hearts; tandula-khandanaya—for threshing the rice; mahendra-nila—sapphire; musalau—clubs; kushala—beautiful; argale—two bolts; yau—which; radha-adi—of the gopis, headed by Shrimati Radharani; hrit—of the hearts; nilaya-vasta—to the residence; kapatikayah—of the door; radha-adi—of the gopis, headed by Shrimati Radharnai; citta—of the mind; shuka—the parrot; panjara—of the cage; dandike—the bars; ca—also.





Lord Krishna's arms are two sapphire pestles for threshing the chastity-husk from the rice of the desires in the gopis' hearts. They are two hnadsome bolts on the door to the hearts of Radha and the gopis. They are two bars on the cage holding the parrot of Radha's mind..





Text 63





pinayatau lavanimocchalitau su-vrittau

padmadi-vishva-ramani-kamaniya-shobhau

pina-stani-hridaya-dohada-bhajanam tau

shrimad-bhujau manasi me sphuratam aghareh



pina—broad; ayatau—and long; lavanima-ucchalitau—full of beauty; su-vrittau—charmingly round; padma—of Lakshmi-devi; adi— beginning with; vishva—of the universe; ramani—by the beautiful women; kamaniya—the object of desire; shobhau—whose beauty; pina-stani—of the gopis, who have beautiful swollen breasts; hridaya—of the heart; dohada-bhajanam—the fulfilment of desire; tau—they; shrimat-bhujau—the two arms; manasi—in the mind; me— of me; sphuratam—may be manifested; agha-areh—of Lord Krishna, the enemy of Aghasura.





May Lord Hari's long, broad, handsome, graceful arms, which Lakshmi-devi and the other beautiful women in the universe yearn to attain, and which fulfill the desires of the Vraja-gopis, who have beautiful large breasts, appear in my heart.





Text 64





tarunima-madhu-phulla-shri-hares tanv-aranye

madhurima-madanakhyau kim pravishtau madebhau

su-bhuja-yugala-shunda-pani-sat-pushkarabhyam

niravadhi caratas tau janu-ruk-pallavani



tarunima—of youthfulness; madhu—in the spring; phulla—blossoming; shri-hareh—of Lord Hari; tanu—of the body; aranye—in the jungle; madhurima—sweetness; madana—conjugal love; akhyau—named; kim—how is it?; pravishtau—entered; mada-mad; ibhau—two elephants; su-bhuja—beautifully curved; yugala—two; sunda—with trunks; pani—hands; sat—excellent; puskarabhyam— with lotus flowers; niravadhi—without obstruction; caratah—they graze; tau—both; janu—at the knees; ruk—of the splendid beauty; pallavani—on the blossoms.





Are these the two elephants named Sweetness and Passion now holding excellent lotus flowers in their graceful trunks and feeding on the flowers of handsomeness at the Lord's knees as they roam in the jungle of the body of Lord Hari now blooming in the springtime of youth?





Text 65





shri-krishna-dor-yugma-mishena vedhasa

tan-madhuri-dolikaya samanvitau

ramadi-yoshin-mati-dolanaya kim

khambhau vicitrau hariratna-jau kritau



shri-krishna—of Lord Krishna; doh—of arms; yugma—pair; mishena— on the pretext; vedhasa—by the creator Brahma; tat—of the Lord; madhuri—of the sweetness; dolikaya—with the swing; samanvitau— endowed; rama—by Lakshmi-devi; adi—headed; yosit—of women; mati—the minds; dolanaya—for swinging; kim—is it?; khambhau—two pillars; vicitrau—wonderful; hariratna-jau—made of sapphire.





Did the creator Brahma create two wonderful sapphire posts disguised as Shri Krishna's arms and fitted with a swing of charming sweetness to swing the minds of Lakshmi and all other women?





Text 66





smara-nripa-krita-gopi-dhairya-nashabhicara-

kratu-harimani-yupau dor-mishat krishna-dehe

lasata iha kavinam kavyam etan matam me

pranaya-shuci-rasabdher nirgatau sat-pravahau



smara-cupid; nrpa—by the king; krita—performed; gopi—of the gopis; dhairya—chaste composure; nasa—of destruction; abhicara—activity; kratu—in the sacrifice; harimani—sapphire; yupau—two posts; doh—of being arms; mishat—on the pretext; krishna—of Lord Krishna; dehe—on the body; lasatah—splendidly manifest; iha—in this matter; kavinam—of the poets; kavyam—the poetry; etat— this; matam—the opinion; me—of me; pranaya—of love; suci— pure; rasa—of the nectar; abdheh—from the ocean; nirgatau— manifest; sat—transcendental; pravahau—two currents.





Poets say King Kama placed in Krishna's body two sapphire posts, disguised as arms, for a sacrifice to destroy the gopis' peacefulness. My idea is they are actually two currents in the nectar ocean of transcendental love.





Text 67





sankhardhendu-yavankushair ari-gada-cchatra-dhvaja-svastikair

yupabjasi-halair dhanuh-parighakaih shri-vriksha-mineshubhih

nady-avarta-cayais tathanguli-gatair etair nijair lakshanair

bhatah shri-purushottamatva-gamakaih pani harer ankitau



sankha—conchshell; ardha-indu—half-moon; yava-barleycorn; ankushaih—rod for controlling elephants; ari-gada—club; chatra—parasol; dhvaja—flag; svastikaih—svastika; yupa—sacrifical post; abja—lotus flower; asi—sword; halaih—plow; dhanuh—bow; parighakaih—parigha club; shri-vrksha—desire tree; mina—fish; isubhih—arrows; nadi-avarta—of whirlpools; cayaih—with a series; tatha—in that way; anguli—on the fingers; gataih— placed; etaih—with these; nijaih—His own; lakshanaih—marks; bhatah—splendidly manifest; shri-purusha-uttama-gataih—in relation to the Supreme Personality of Godhead; pani—the two hands; hareh—of Lord Hari; ankitau—are marked.





Lord Krishna's hands are splendidly marked with the signs of the conchshell, half-moon, barleycorn, rod for controlling elephants, club, parasol, flag, svasti mark, sacrificial post, lotus flower, sword, club, bow, parigha weapon, kalpa-vriksha tree, fish, and arrow, and His fingertips are all marked with the sign of the whirlpool, all marks that prove He is the Supreme Personality of Godhead.





Text 68





hastau sva-bhava-mridulav api karkashau tau

shaurer maha-purusha-lakshmatayocur eke

tan nanritam yadi tada kamathi-kathora-

gopi-stananisha-vimardanam atra hetuh



hastau—the two hands; sva-bhava—by nature; mridulau—soft; api—although; karkasau—hard; tau—they; saureh—of Lord Krishna; maha-purusha—of the Supreme Personality of Godhead; lakshmataya—with the indication; ucuh—say; eke—some; tat—this; na—is not; anritam—untrue; yadi—if; tada—then; kamathi—of turtles; kathora—as stiff; gopi—of the gopis; stana—the breasts; anisa— constantly; vimardanam—afflicting; atra—here; hetuh—the reason.





Some say that because Lord Krishna is the Supreme Personality of Godhead, His hands must be very soft and gentle, and others say that for the same reason His hands must be very hard and strong. Both statements are true. We may understand that the Lord's hands are supremely hard because they have such a devastating effect when touch the gopis' breasts, which are as stiff and hard as turtles' shells.





Text 69





ananga-sara-jarjara-vraja-navina-ramali-hrid-

vishalya-karanaushadhi-prathama-pallavau santatau

rasocchalita-radhikorasija-hema-kumbha-dvayi-

vibhushana-navambuje vraja-vidhoh karau divyatah



ananga—of cupid; sara—by the arrows; jarjara—wounded; vraja—of Vraja; navina—the young; rama—of goddesses of fortune; ali—the multitude; hrit; the hearts; visalya-karana—for curing; ausadhi—from the medicinal herb; prathama—the first; pallavau—shoots; santatau—manifested; rasa—in the nectarean waves of pure love of Krishna; ucchalita—heaving; radhika—of Shrimati Radharani; urasija—of the breasts; hema— golden; kumbha—water pots; dvayi—two; vibhusana—the ornaments; nava—fresh; ambuje—lotus flowers; vraja-vidhoh—of Lord Krishna, the moon of Vraja; karau—the two hands; divyatah—are splendidly manifest.





As two freshly sprouted medicinal plants to cure the hearts of Vraja's young goddesses wounded by Kama's arrows, and as two new lotuses in the golden vase breasts of Radhika now helplessly tossed in waves of nectar, Krishna's hands are splendidly manifest.

[Paramananda das]

Text 70





shri-kamankusha-tikshna-shuddha-mukutaih purnendu-san-mandalaih

shlishtanyonya-milad-dalavali-shirah pashcad vibhage kvacit

abje ced abhavishyatam vikasita-shyamambujantar-gate

shri-panyor upamam tadatra kavayo 'dasyan amubhyam hareh



shri-kama—of cupid; ankusha—with the goads; tikshna—sharp; suddha—pure; muktutaih—with points; purna—full; indu—of moons; sat—being so; mandalaih—with circles; slista—touching anyonya—mutually; milat—meeting; dala—of petals; avali— series; sirah—heads; pascat—behind; vibhage—two parts; kvacit; in a certain way; abje—two red lotus flowers; cet—if; abhavishyatam—could be; vikasita—blossoming; syama—blue; ambuja—lotus flowers; antah-gate—within; shri-panyoh—of the two hands; upamam—metaphor; tada—they; atra—in this connection; kavayah—poets; adasyat—would give; amubhyam—for them; hareh— of Lord Hari.





If it were possible for them to say it, poets would say that Lord Hari's hands are red lotus flowers growing in blossoming blue lotus flowers with petals embraced by both full moons and Kamadeva's glistening, sharp goads.





Text 71





vrishabha-kakuda-nindi-skandhayos tungatam sat-

purusha-varatayaivety ahur eke bakareh

mama tu matam idam shri-radhika-dor-mrinali-

satata-milana-modat phullataivatra hetuh



vrishabha—of bulls; kakuda—the hump; nindi—chastizing; skandhayoh—of the shoulders; tungatam—status of being broad and raised; sat-purusha-varataya—because of being the Supreme Personality of Godhead; eva—certainly; iti—thus; ahuh—they say; eke—some; baka-areh—of Lord Krishna, the enemy of Bakasura; mama—my; tu—but; matam—opinion; idam—this; shri-radhika—of Shrimati Radharani; doh—of the arms; mrnali—of the lotus stems; satata—constant; milana—touch; modat—because of happiness; phullata—blossoming; eva—certainly; atra—in this matter; hetuh—the reason.





Some poets say that because He is the Supreme Personality of Godhead, Krishna's broad shoulders rebuke the bull's great hump. My idea is that because Shri Radhika's lotus-stem arms always touch them, His shoulders have blossomed with happiness.





Text 72





amsau harer ullasatah samunnatau

manye lasat-kaustubha-kantha-madhurim

drashtum sadodgrivikayotsukena tam

parshva-dvayenonnamitau sva-mastakau



amsau—the two shoulders; hareh; of Lord Hari; ullasatah—are splendidly manifest; samunnatau—raised; manye—I think; lasat—glistening; kaustubha—with the Kaustubha gem; kantha—of His neck; madhurim—the sweetness; drastum; to see; sada—always; udgrivikaya—with neck raised; utsukena—with eagerness; tam— that; parshva—sides; dvayena—with both; unnamitau—raised; sva-mastakau—its own heads.





I think that Lord Hari's splendid shoulders are broad because His shoulders's heads always crane their necks, eager to see the sweetness of His neck decorated with the glittering Kaustubha gem.





Text 73





urdhve su-vistritam adhah krama-karshya-yuktam

madhurya-bhumi-bhuja asanam aindranilam

lavanya-pura-vahanad dara-nimna-madhyam

ishtam drisham mriga-drisham hari-prishtham ide



urdhve—above; su-vistrtam—very broad; adhah—below; krama—gradually; karsya—with slenderness; yuktam—endowed; madhurya—of sweetness; bhumi-bhujah—of the king; asanam—the throne; aindranilam—sapphire; lavanya—of beauty; pura-vahanat—from the flood; dara—slender; nimna—depressed; madhyam—middle; istam—worshipped (or desired—the words may also be divided madhya-mistam, which means "whose waist is full of sweetness"); drisham— by the eyes; mriga-drisham—of the gopis, whose eyes are as beautiful as those of the does; hari—of Lord Hari; prshtham—the back; ide—I glorify.





I praise Lord Hari's back, which is very broad at the top, which gradually tapers, which is a great sapphire throne for the monarch of sweetness, which is a charming current in a flood of handsomeness, and which is worshiped by the eyes of the deer-eyed gopis.





Text 74





su-sthula-mulad dala-karshya-manjula

sva-madhuri-simha-shirodhi-darpa-hrit

shri-kesha-jutasya vilasa-khatöika

su-vartula bhati mukunda-kandhara



su-sthula—very broad; mulat—from the base; dala—a little; karsya—with thinness; manjula—charming; sva—own; madhuri— sweetness; simha—of lions; sirodhi—of the necks; darpa—the pride; hrit—removing; shri-kesha-jutasya—of the hair; vilasa—of pastimes; khattika—couch; su-vartula—nicely round; bhati—is splendidly manifest; mukunda—of Lord Mukunda; kandhara—the neck.





Graceful, slightly tapering, robbing the lions of pride in their own necks' sweetness, and an exquisite couch where the hairs of His head rest, Lord Mukunda's neck is splendidly manifest.





Text 75





pika-tata-sushirali-nada-nindi-svarormis

tri-bhuvana-jana-netranandi-rekha-traya-shrih

nava-nava-nija-kantya bhushita-shri-manindro

vilasati baka-shatroh kanöha-nilasma-kambuh



pika—of the cuckoo; tat—the vina; susira—the flute; ali—and of the bumble-bees; nada—the sounds; nindi—chastizing; svara—of sound; urmih—with waves; tri-bhuvana—in the three planetary systems; jana—of the poeple; netra—of the eyes; anandi—the delight; rekha—of line; traya—three; shrih—with beauty; nava-nava—ever new and fresh; nija—with His own; kantya—beauty; bhusita—decorated; shri-mani-indrah—Kaustubha, the king of jewels; vilasati—is splendidly manifested; baka-satroh—of Lord Krishna, the enemy of Bakasura; kanöha—of the neck; nilasma—the sapphire; kambuh—conchshell.





Its supremely new splendor decorating the king of jewels, the handsomeness of its three lines delighting the eyes of the people in the three worlds, and its waves of sound rebuking the sounds of the cuckoos, bees, flute, and vina, Lord Hari's sapphire-conchshell neck shines with great splendor.





Text 76





kanöho harer lasati kaustubha-raja-hamsa-

lilamritakshaya-sarah satatam yato 'smat

lavanya-narma-kavita-vara-gana-sampad-

divyapagah pratidisham kila nihsaranti



kanöha—the neck; hareh—of Lord Hari; lasati—is splendidly manifest; kaustubha—of the Kaustubha gem; raja—regal; hamsa—of the swan; lila—of pastimes; amrita—nectar; akshaya—imperishable; sarah—lake; satatam—always; yatah—from that; asmat—from that; lavanya—of beauty; narma—of pastimes; kavita—poetry; vara—excellent; gana—songs; sampat—opulence; divya— transcendental; apagah—rivers; pratidisam—in all directions; kila—indeed; nihsaranti—flow.





An eternal nectar lake where the regal Kaustubha swan enjoys pastimes and many splendid rivers of charming jokes, beautiful poems, and sweet songs always flow in all directions, Lord Hari's neck shines with great splendor.





Text 77





nasa-hanv-adharoshöha-ganda-cibuka-shrotradi-divyad-dalam

shri-dantavali-kesharam smita-madhu bhrajy-ullasat-saurabham

shri-netra-dvaya-khanjanam bhramarikair bhru-bhringi-kalyavritam

shri-jihvadbhuta-karnikam vijayate shri-krishna-vaktrambujam



nasa—nose; hanu—jaw; adhara-oshöha—lips; ganda—cheeks; cibuka—chin; srotra—ears; adi—beginning with; divyat—resplendant; dalam—with petals; shri-danta—of teeth; avali—series; kesharam—with the filament; smita—of the smile; madhu—with honey; bhraji-ullasat—splendid; saurabham—fragrance; shri-netra—of eyes; svaya—of the pair; khanjanam—with khanjana birds; bhramarikaih—with the bumble-bees of curling locks of hair; bhru—of the eyebrows; bhringi—of the bumble-bees; kalya— with blackness; aavritam—endowed; shri-jihva—of the tongue; adbhuta—wonderful; karnikam—whorl; vijayate—all glories; shri-krishna—of Shri Krishna; vaktra—of the face; ambujam—to the lotus flower.





Glories to Shri Krishna's splendid and fragrant lotus face, where the nose, jaw, lips, cheeks, chin, and ears are the glistening petals, the tongue is the wonderful whorl, the handsome teeth are the filaments, the smile is the honey, the eyebrows and curling locks of hair are the black bumblebees, and the eyes are two khanjana birds resting there!





Text 78





agha-ripu-mukha-raka-nayako nishkalankah

samajani nija-lakshma nyasya gopi-kule kim

iti tu ku-kavi-vakyam man-matam srinv akarshit

sahaja-vimala esha svashritam tat sva-tulyam



agha-ripu—of Lord Krishna, the enemy of Aghasura; mukha—of the face; raka-nayakah—the full moon; niskalankah—free from spots; samajani—was born; nija—His own; lakshma—marks; nyasya—abandoning; gopi—of the gopis; kule—in the family; kim—is it so?; iti—thus; tu—but; ku-kavi—of bad poets; vakyam—the statement; mat—my; matam—opinion; srinu—just hear; akarsit— was; sahaja—by nature; vimalah—spotless; esah—it; sva-ashritam— by taking shelter of it; tat—that; sva-tulyam—equal to it.





Bad poets say the full-moon of Krishna's face became spotless by taking birth in a family of gopis. Listen to my opinion: It is pure by nature and those who take shelter of it become as pure as it.





Text 79





bandhuke mukurau su kunda-kalika-palyo natat-khanjana-

vardhendum öila-pushpakam smara-dhanur lolali-malam api

purnendor yadi tat-kalankam udapasyaitany adhasyad vidhih

shri-krishnasya kavishvara mukham upamasyams tadaivamuna



bandhuke—two bandhuka flowers; mukurau—two mirrors; su—nice; kunda—kunda; kalika—of buds; palyah—a series; natat—dancing; khanjana—of khanjana birds; vardha—enthusing; indum—moon; tila—sesame; pushpakam—flower; smara—of cupid; dhanuh—the bow; lola—moving; ali—of bumble-bees; malam—series; api—even; purna—full; indoh—of the moon; tat—that; kalankam— spots; udapasya—rejacting; etani—these; adhasyat—would have given; vidhih—the creator Brahma; shri-krishnasya—of Lord Krishna; kavi-ishvarah—the best poets; mukham—the face; upamasyan—would have described in metaphors; tada—then; eva—certainly; amuna— by that.





If the creator Brahma had furnished the moon not with spots, but with two bandhuka flowers, two mirrors, a series of nice kunda buds, two dancing khanjana birds, a half-moon, a sesame flower, Kama's bow, and a garland of moving bumble-bees, then the best of poets would have described Lord Krishna's face by saying that the moon of Lord Krishna's face has two bandhuka flowers that are His lips, two mirrors that are His cheeks, a series of beautiful kunda buds that are His teeth, two dancing khanjana birds that are His eyes, a half-moon that is His forehead, a sesame flower that is His nose, a Kama's bow that is His eyebrows, and a garland of moving bumblebees that is His curling locks of hair.





Texts 80 and 81





balye janany-anguli-lalane yad-

angushöha-sangad dara-nimna-madhyam

adho-'nguli-dvandva-kritonnatesh ca

sv-alponnatagramsam ameya-shobham



nilotpalasyodayad-indu-kanti-

phullaika-paurasya-dalopamardi

lavanya-vanyocchalitam-manojnam

tac chri-hareh shri-cibukam cakasti



balye—in childhood; janani—of His mother; anguli—by the fingers; lalane—in the caress; yat—of whom; angushöha—of the thumb; sangat—from the contact; dara-nimna—small; madhyam— middle; adhah—below; anguli—of finger; dvandva—by a pair; krita—done; unnateh—raised; ca—also—su—very; apla—small; unnata—raised; agra—front; amsam—part; ameya—unlimited; shobham—with beauty; nila—blue; utpalasya—of the lotus flower; udayat—rising; indu—of the moon; kanti—the splendor; phulla— flower; eka—a single; paurasya—previously described; dala— petal; upamardi—chastizing; lavanya—of beauty; vanya—of the waters; ucchalitam—risen; manojnam—charming; tat—that; shri-hareh—of Lord Hari; shri-cibukam—chin; cakasti—is manifested.





Flooded with handsomeness, rebuking the rising moon and the blue lotus petal, and in in childhood caressed by His mother, who placed her thumb in its middle and two fingers beneath it, Lord Hari's slightly raised and limitlessly glorious chin shines with great splendor.





Text 82





shravana-cibuka-mula-sparshi sat-sannivesham

jana-nayana-vihangakarshi-madhurya-jalam

vilasati hanu-yugmam shri-hareh stoka-dirgham

pravitata-mukha-bimbasyanukulya-pravinam



sravana—ears; cibuka—of the chin; mula—and the root; sparshi—touching; sat—of the devotees; sannivesham—the object of worship; jana—of the living entities; nayana—of the eyes; vihanga—the birds; akarsi—attracting; madhura—of sweetness; jalam—the net; vilasati—is splendidly manifest; hanu—of jaws; yugmam—pair; shri-hareh—of Shri Hari; stoka—a little; dirgham— long; pravitata—manifested; mukha—of His face; bimbasya—of the circle; anukulya—in making favorable; pravinam—expert.





Slightly long, touching His ears and chin, making His face more handsome, worshiped by the devotees, and a net of sweetness that traps the birds of the people's eyes, Lord Hari's jaws are splendidly manifest.





Text 83





svakara-mardava-vinirjita-shashkulikam

svangati-citra-ghaöana-jita-vistarabham

sviyamshu-jala-gilitakhila-loka-netra-

cittollasan-makara-kundala-mandala-shri



sva-akara—of its own form; mardava—with the delicateness; vinirjita—defeated; saskulikam—pastry; sva-anga—of its own form; ati—very; citra—wonderful; ghaöana—activities; jita—defeated; vistara—of a handful of kusha grass; abham—the appearance; sviya—with its own; amsu—of splendid beauty; jala— by the net; gilita—swallowed; akhila—of all; loka—living entities; netra—the eyes; citta—and minds; ullasat—glistening; makara—shark-shaped; kundala—of earrings; mandala—of the area; shri—the beauty.





With their fineness they defeat the shashkuli pastry and with their gracefulness they defeat kusha grass. With their net of splendor Krishna's glistening, shark-shaped earrings swallow the people's eyes and hearts.





Text 84





shri-karna-bhushana-bharad dara-dirgha-randhram

vishvangana-nayana-mina-manoja-jalam

gopi-mano-harina-bandhana-vagura yat

shri-radhika-nayana-khanjana-bandha-pashah



shri-karna—of the ears; bhushana-bharat—from the decoration; dara—slightly; dirgha—long; randhram—opening; vishva—of the entire universe; angana—of the women; nayana—of the eyes; mina—for the fishes; manoja—of cupid; jalam—net; gopi—of the gopis; manah—of the minds; harina—of the deer; bandhana—for binding; vagura—trap; yat—that; shri-radhika—of Shrimati Radharani;nayana—of the eyes; khanjana—for the khanjana birds; bandha—for binding; pasah—ropes.





A little distant from His earrings are His slightly long ears, which are Kamadeva's net to catch the fish of all women's eyes, traps to capture the deer of the gopis' hearts, and ropes to bind the khanjana birds of Shri Radhika's eyes.





Text 85





gandharvika-sa-parihasa-sa-garva-ninda-

khanjad-vaco-'mrita-rasayana-pana-lolam

shonantaram su-ruciram sama-sannivesham

tan me hridi sphuratu madhava-karna-yugmam



gandharvika—of Shrimati Radharani; sa—with; parihasa—joking; sa—with; garva—pride; ninda—criticism; khanjat—warbling; vacah—of words; amrita—nectar; rasayana—tonic; pana—beverage; lolam—eager to drink; sona—reddish—antaram—within; su—very; ruciram—handsome; sama-sannivesham—nicely proportioned; tat—that; me—my; hridi—in the heart; sphuratu—may be manifest; madhava—of Lord Madhava; karna—of ears; yugmam—pair.





May Lord Madhava's handsome and graceful ears, which are red within, and which thirst to drink the nectar of Shri Radhika's arrogant joking rebukes, appear in my heart.





Text 86





krishnasya purna-vidhu-mandala-sannivesham

radhadharamrita-rasayana-seka-pushöam

ganda-dvayam makara-kundala-nritya-rangam

bhatindranila-mani-darpana-darpa-hari



krishnasya—of Lord Krishna; purna—full; vidhu—of moons; mandala-sannivesham—circle; radha—of Shrimati Radharani; adhara—of the lips; amrita-rasayana—of the nectar; seka—by the sprinkling; pushöam—nourished; ganda—of cheeks; dvayam—pair; makara—shark-shaped; kundala—of earrings; nritya—of dancing; rangam—arena; bhati—is splendidly manifest; indranila-mani— sapphire; darpana—of the mirror; darpa—pride; hari—removing.





Splendid as two full moons, a dancing arena for shark-shaped earrings, robbing sapphire mirrors of their pride, and nourished with nectar sprinkled by Radha's lips, Krishna's cheeks are splendidly manifest.





Text 87





paryucchalan-madhurimamrita-nimna-gaya

avarta-garta-nibha-srikva-yugati-ramyam

shrikanta-danta-visarat-kiranabhishiktam

dugdhabhidhauta-nava-pallava-nindi-rocih



paryucchalat—manifesting; madhurima—of sweetness; amrita—of nectar; nimnagayah—of the swiftly moving mountain stream; avarta-garta—whirlpools; nibha—like; srkva—the corners of the mouth; yuga—pair; ati—very; ramyam—charming; shri-kanta—of Lord Krishna, the master of the goddess of fortune; danta—from the teeth; visarat—emanating; kirana—by the effulgence; abhisiktam— bathed; dugdha—of milk; abhidhauta—whitened; nava—fresh; pallava—of blossoms; nindi—chastizing; rocih—whose splendor.





Bathed in the effulgence of His handsome teeth, rebuking the splendor of new flowers washed in milk, and its corners whirlpools in a gushing stream of the nectar of sweetness, Krishna's mouth is splendidly manifest.





Text 88





oshöhopari-shvasana-nirgamanalpa-nimnam

bandhuka-jic-chavi-darocchvasitaushöha-madhyam

shri-shyamimarunimayor milana-pradeshe

stokonnatayata-manohara-sima-shobham



oshöha—the lips; upari—above; svasana—of breathing; nirgamana—expulsion; nimnam—depression; bandhuka—the bandhuka flower; jit—defeating; chavi—splendor; dara—small; uccvasita—breath; oshöha—the lips; madhyam—middle; shri-syamima—of the color blue; arunimayoh—and of fthe color red; milana—meeting; pradese—place; stoka—a little; unnata—raised; ayata—extended; manohara—beautiful; sima—boundry; shobham—splendor.





He breathes through His slight opening of His lips. Meeting there, the colors red and blue defeat the bandhuka flower's glory. Slightly raised and expanded, they stand at the pinnacle of handsomeness.





Text 89





bimbati-manjv-adhara-madhya-gatalpa-rekham

svam pashyatam itara-raga-hara-svabhavam

shashvan-nijamrita-suvasita-manju-vamshi-

sukshmayata-dhvanibhir ahrita-vishva-cittam



bimba—than the bimba fruit; ati—more; manju—beautiful; adhara—lips; madhya—in the midst; gata—gone; alpa-small; rekham—line; svam—own; pasyatam—of the beholders; itara—for anything else; raga—attraction; hara—removing; sva-bhavam—by its own nature; shashvat—eternally; nija—own; amrita—nectar; su-vasita—amoratic; manju—charming; vamshi—of the flute; sukshma— elegant; ayata—expanded; dhvanibhih—with sounds; ahrita— enchanted; vishva—of the universe; cittam—the mind.





Those who see Lord Krishna's lips, which are more handsome than the bimba fruit, lose all attraction for anything else. Playing beautiful melodies on a flute aromatic with the nectar of His lips, Krishna enchants everyone's heart.





Text 90





sarvasva-ratna-pitako vraja-sundarinam

jivatu-sidhu-casakam vrishabhanujayah

tac-chri-lasad-dashana-lakshana-lakshitam shri-

krishnadharoshöham anisham hridi me cakastu



sarvasva—entire wealth; ratna—jewels; pitakah—chest; vraja—of Vrajabhumi; sundarinam—of the beautiful girls; jivatu—of the life; sidhu—of nectar; casakam—cup; vrishabhanu-jayaj—of Shrimati Radharani, the daughter of Maharaja Vrishabhanu; tat—that; shri—with beauty; lasat—shining; dasana—with teeth; lakshana—characteristics; lakshitam—characterized; shri-krishna; of Lord Krishna; adhara-oshöham—lips; anisham—day and night; hridi—in the heart; me—of me; cakastu—may be manifested.





May Shri Krishna's lips, which are decorated with splendid teeth, and which are a chest of jewels that are the treasure of Vraja's beautiful girls and the cup of nectar drunk by King Vrishabhanu's daughter, always appear in my heart.





Texts 91 and 92





svakara-saushöhava-vinindita-kunda-vrinda-

sat-korakan shikhara-hiraka-mauktikanam

shobhabhimana-bhara-mandala-kanti-leshan

vama-bhruvam adhara-bimba-shukayamanam



jatyaiva paktrima-sudadita-bija-manjun

shashvat-priyadhara-rasasvadanena shonan

kantaushöha-shonamani-bhedana-kama-öankan

shriman-mukunda-dashanan subhagah smaranti



sva—their own; akara—of the form; saushöhava—by the excellence; vinindita—chastized; kunda—of kunda flowers; vrinda— of the multitude; sat—of excellent; korakan—buds; sikhara— sikhara gems; hiraka—diamonds; mauktikanam—of pearls; sobha— luster; abhimana—pride, bhara—abundance; mandala—of the area; kanti— splendor; lesan—fragment; vama-bhruvam—of the beautiful-eyebrowed gopis; adhara—of the lips; bimba—for the bimba fruits; sukayamanam—turning into parrots; jatya—by birth; eva— certainly; paktrima—ripe; su—nice; dadima—pomegranate; bija— seeds; manjun—charming; shashvat—eternal; priya—of the dearmost Shrimati Radharani; adhara—by the lips; rasa—nectar; asvadanena— by tasting; sonan—reddened; kanta—of His beloved Shrimati Radharani; oshöha—lips; sonamani—rubies; bhedana—breaking; kama—of cupid; tankan—chisels; shrimat-mukunda—of Lord Mukunda; dasanan—teeth; subhagah—those who are fortunate; smaranti— meditate.





Those who are fortunate meditate on Lord Mukunda's teeth as with their handsomeness rebuking jasmine buds and reducing the diamonds', pearls', and shikhara gems' pride in their own glory, as charming as pomegranate seeds, as trasnforming the beautiful-eyebrowed gopis into parrots that yearn to taste the bimba fruits of His lips, as becoming red by always tasting the nectar of His beloved's lips, and as Kamadeva's chisels for cutting the ruby of Her lips.





Text 93





jiyan nija-pranayi-vrinda-manas-tamo-ghni

shri-radhika-pranaya-sagaram edhayanti

atma-prasada-kanikokshita-vishva-loka

gopi-priyanana-vidhoh smita-kaumudi sa



jiyat—all glories; nija—His own; pranayi—of loving devotees; vrinda—for the multitude; manah—of the mind; tamah— darkness; ghni—removing; shri-radhika—of Shrimati Radhrani; pranaya—of the love; sagaram—the ocean; edhayanti—increasing; atma—own; prasada—of mercy; kanika—with drops; ukshita— sprinkled; vishva—the entire; loka—world; gopi—to the gopis; priya—of the most dear Krishna; anana—of the face; vidhoh—of the moon; smita—of the smile; kaumudi—the moonlight; sa—that.





All glories to the moonlight of Lord Gopipriya's smile, which destroys the darkness in the devotees' hearts, sprinkles His mercy on the world, and makes turbulent waves in the ocean of Shri Radhika's love!





Text 94





padmadi-divya-ramani-kamaniya-gandham

gopangana-nayana-bhringa-nipiyamanam

krishnasya venu-ninadarpita-madhurikam

asyambuja-smita-marandam aham smarami



padma—with Lakshmi-devi; adi—beginning; divya—celestial; ramani—beautiful women; kamaniya—yearned after; gandham—the fragrance; gopa-angana—of the gopis; nayana—of the eyes; bhringa—by the bumble-bees; nipiyamanam—drunk—krishnasya—of Lord Krishna; venu—in the flute; ninada—in the sound; arpita—placed; madhurikam—sweetness; asya—of the face; ambuja—of the lotus flower; smita—of the smile; marandam—honey; aham—I; smarami— meditate.





I meditate on Krishna's lotus face's smile's honey, which He places in the sound of His flute, and which the bumblebees of the gopis' eyes drink and Lakshmi and other beautiful celestial goddesses yearn to smell.



Text 95





nana-rasadhya-kavita mani-janma-bhumir

ashranta-sad-vidha-rasasvadana-pravina

vishvaya vishva-rasadapi hare rasajna

radhadharamrita-rasasvadanad yathartha



nana—various; rasa—with mellows of interpersonal relationships; adhya—enriched; kavita—of poetry; mani—of the gems; janma—of birth; bhumih—the place; asranta—without experiencing fatigue; sat—six; vidha—kinds; rasa—of tastes; asvadana—relishing; pravina—expert; vishvaya—to the universe; vishva—complete; rasa—transcendental bliss; da—granting; api—also; hareh—of Lord Hari; rasajna—the tongue; radha—of Shrimati Radharani; adhara—of the lips; amrita—of the nectar; rasa—the taste; asvadanat—because of relishing; yatha-artha— appropriately named.





Lord Hari's tongue is a jewel mine of many nectar (rasa) poems. It is expert at tasting the six nectars (rasa). It gives nectar (rasa) to the world. It tastes the nectar (rasa) of Shri Radha's lips. Its name rasajna (the knower of nectar) is apt.





Text 96





antah-prema-ghrita-smitottama-madhur narmaikshavaih samyuta

shabdarthobhaya-shakti-sucita-rasadindullasat-saurabha

abhiri-madanarka-tapa-shamani vishvaika-santarpani

sa jiyad amritabdhi-darpa-damani vani rasala hareh



antah—in the heart; prema—pure love; ghrita—ghee; smita—of hte smile; uttama—best; madhuh—honey; narma—of joking words; aikshavaih—with sugar; samyuta—endowed; sabda—relating to the sound of words; artha—relating to the meanng of words; ubhaya— both; shakti—power; sucita—indicated; rasa—mellows; adi— beginning with; indullasat—of camphor; saurabha—fragrance; abhiri—for the gopis; madana—of cupid; arka—the sun; tapa—the heat; samani—subduing; vishva—of the universe; eka—sole; santarpani—delight; sa—that; jiya—all glories; amrita—of nectar; abdhi—of the ocean; darpa—the pride; damani—quelling; vani—the words; rasala—curds mixed with sugar and spices; hareh—of Lord Hari.





Glory to the curds of Lord Hari's nectar words, which are prepared with the ghee of His love, sweetened with the honey of His smile and the sugar of His jokes, and spiced with the camphor of methaphors, alliterations and other literary ornaments, and which delight the world, curbs the nectar ocean's pride, and cool the gopis tormented by the sun of amorous desires!





Text 97





arvan-mukhendramani-srishöa-öila-prasuna-

kantih smarashuga-vishesha ivendranilah

nilasma-kalpa-shuka-cancu-vinindi-rocih

shri-nasikocca-shikhara vilasaty aghareh



arvak—downwards; mukha—placed; indramani—sapphire; srishöa—fashioned; tila—sheshame; prasuna—flower; kantih—splendor; smara—of cupid; asuga—arrow; visheshah—specific; iva—like; indranilah—sapphire; nilasma—of sapphires; klpta—constructed; shuka—of a parrot; cancu—beak; vinindi—chastizing; rocih—whose splendor; shri-nasika; of the nose; ucca—raised; sikhara—tip; vilasati—is splendidly manifest; agha-areh—of Lord Krishna, the enemy of Aghasura.





Glorious as a sapphire sesame-flower tilted downwards, like a sapphire Kama's arrow, and its glory rebuking a sapphire parrot's beak, the handsome tip of Lord Krishna's nose is gloriously manifest.





Text 98





lolendukanta-mani-golaka-baddha-cancad-

indrasma-golaka-samana-kaninike ye

antar-bhramad-bhramara-phulla-sitabja-kosha-

saubhagya-garva-bhara-khandana-pandite ca



lola—moving; indukanta-mani; of moonstones; golaka—balls; baddha—bound; cancat—moving; indrasma—sapphire; golaka—balls; samana—like; kaninike—pupils; ye—that; antah—within; bhramat—moving; bhramara—bumble-bees; phulla—blossoming; sita—white; abja—of the lotuys flower; kosa—whorl; saubhagya—good fortune; garva—pride; bhara—abundance; khandana—breaking; pandite—learned; ca—also.





Lord Krishna's eyes, which are like moving moonstone globes studded with moving sapphires, are expert at breaking the pride of two white lotus whorls where two black bumblebees wander.





Text 99





prante 'runimna paritah sitimna

madhye 'sitimna ca yute vilole

shobha-shriyah kanduka-golake te

su-citrite shri-vidhi-karuna kim



prante—in the corners; arunimna—reddness; paritah—around; aitimna—whiteness; madhye—in the middle; asitimna—blackness; ca—also; yute—endowed; vilole; moving; shobha—shriyah—of beauty; kanduka-golake—two balls for playing; te—they; su—very; citrite—wonderful; shri-vidhi—of the creator Brahma; karuna—the mercy; kim—is it so?





How merciful is the creator Brahma expertly to make for personified handsomeness these two toy balls, red on the edges, white within, and black in the center!





Text 100





lavanya-sara-samudaya-sudhati-varshaih

karunya-sara-nicayamrita-nirjharoghaih

kandarpa-bhava-visaramrita-vanyaya ca

samplavya sarva-jagad ullasati samantat



lavanya—of beauty; sara—of the essence; samudaya—abundance; sudha—of nectar; ati-varsaih—with the monsoon rains; karunya—of mercy; sara—of the essence; nicaya—of the abundance; amrita—of nectar; nirjhara—of the gushing mountain stream; oghaih—with the floods; kandarpa—of cupid; bhava—of the love; visara—of the abundance; amrita—of nectar; vanyaya—with the inundation; ca—also; samplavya—having slooded; sarva—the entitre; jagat—universe; ullasati—is splendidly manifest; samantat—in all directions.





Flooding the world with monsoons of nectar handsomeness, gushing streams of nectar mercy, and a flood of nectar love, Krishna's eyes shine with great glory.





Text 101





atyayate su-vipule masrine su-shone

su-snigdha-pina-ghana-cancala-pakshma-ramye

tarunya-sara-mada-ghusrina-manöhare ca

netre harer mama hridi sphuratam sada te



ati-ayate—wide open; su-vipule—large; masrine—beautiful; su-sone—nicely reddish; su-snigdha—glistening; pina—large; ghana—of clouds; cancala—moving; pakshma—eyelashes; ramye—delightful; tarunya—of youthfulness; sara—the essence; mada-ghusrina—of saffron; manthare—two treasures; ca—also; netre—the two eyes; hareh—of Lord Hari; mama—my; hridi—in the heart; sphuratam—may become; manifested; sada—eternally; te—they.





Large, wide-open, handsome, red, charming with glossy, thick, restless eyelashes, and opulent with the saffron of youth and passion, may Lord Hari's eyes always appear in my heart.

[Paramananda das]

Text 102





sadhvi-sva-karma-dridha-dharma-vibheda-daksha-

kameshu-tikshna-kaöhino vilasaty aghareh

svapne 'pi durlabha-samasta-daridra-goshöhi-

vanchabhipurana-vadanya-varah kaöakshah



sadhvi—of the pious gopis; sva—own; karma—of activities; drdha—firm; dharma—religious duties; vibheda—breaking; daksha—expert; kama—of cupid; isu—arrows; tikshna—sharp; kathinah—and hard; vilasati—is spkendidly manifest; agha-areh—of Lord Krishna, the enemy of Agha; svapne—in dream; api—even; durlabha— difficult to attain; samasta—all; daridra-goshöhi—of the poor conditioned souls; vancha—desires; abhipurana—fulfilling; vadanya—generous; varah—best; kata-aksha—sidelong glances.





Sharp and hard as Kama's arrows, expert at breaking the pious gopis' firm chastity, and generously giving charity beyond what the poor can dream, Lord Krishna's sidelong glance is splendidly manifest.





Text 103





ya vishva-yauvata-vilola-manah-kurangan

avidhya ghurnayati nartana-marganaih svaih

sa bhru-lata mura-ripoh kuöilapi kirtya

kandarpa-pushpa-trinatam trinatam ninaya



ya—that; vishva—of the universe; yauvata—of the young girls; vilola—moving; manah—of the minds; kurangan—the deer; avidhya—piercing; ghurnayati—cause to writhe; nartana—dancing; margaih—with motions; svaih—own; sa—that; bhru—of the eyebrows; lata—creeper; mura-ripoh—of Lord Krishna, the enemy of the demon Mura; kutila—curved; api—even; kirtya—with its fame; kandarpa—of cupid pushpa-trnatam—the flower-bow; trnatam—to the state of being as insignificant and a blade of grass; ninaya— led.





The curving vine of Krishna's eyebrows, which by their fame alone make Kama's flower-bow insignificant as a blade of grass, with many dancing arrows wound the deer of the young gopis' hearts and make them stagger and writhe.





Text 104





kim kaliyena haraye sva-suta visrishöa

tenarpita bhruvi hriyapa tad-atmatam ya

sapatnyato vraja-vadhu-hridayani sarpi

drishövaiva sa vitanute 'tra vimurchitani



kim—how is it?; kaliyena—by Kaliya; haraye—to Lord Hari; sva-sutas—his daughters; visrishöa—given; tena—by him; arpita; placed; bhruvi—between the eyebrows; hriya—shyly; apa—attained; tat-atmatam—His own mark; ya—who; sapatnyatah—out of rivalry; vraja—of Vraja; vadhu—the girls; hridayani—the hearts; sarpi—the snake; drishöva—having seen; eva—indeed; sa—she; vitanute—made; atra—in this connection; vimurchitani—fainted.





Why, when they saw the serpent daughters Kaliya gave to Lord Hari shyly attain the Lord's mark on their eyebrows, did the vraja-gopis' hearts faint with envy?





Text 105





cilli-latalaka-varuthaka-ramya-parshvam

karishnashöami-shashi-nibham giri-dhatu-citram

radha-mano-harina-bandhana-kama-yantra-

kashmira-caru-tilakam hari-bhalam ide



cilli—of the eyebrows; lata—creeper; alaka—of curling locks of hair; varuthaka—multitude; ramya—charming; parshvam—sides; krishna-astami—on the eight day of the waning moon; sasi—the moon; nibham—like; giri—of Govardhana Hill; dhatu—with the mineral pigments; citram—colorfully decorated; radha—of Shrimati Radharani; manah—of the mind; harina—the deer; bandhana—for binding; kama—cupid's; yantram—rope; kasmira—made of kunkuma— caru—beautiful; tilakam—with tilaka markings; hari—of Lord Hari; bhalam—the forehead; ide—I praise.





I glorify Lord Hari's forehead, bounded by His curling locks of hair and the two vines of His eyebrows, splendid as the Krishnashöami moon, decorated with colorful designs and pictures drawn in Govardhana's mineral pigments, and bearing splendid kunkuma tilaka that is Kamadeva's trap to catch the deer of Radha's heart.





Text 106





alaka-madhupa-mala shrila-bhaloparishöhad

vilasati lalita ya ballavi-vallabhasya

nayana-shaphara-bandhe jalatam angananam

alabhata kila seyam kama-kaivartakasya



alaka—of curling hairs; madhupa—of bumble-bees; mala—swarm; shrila—beautiful; bhala—forehead; uparishöhat—above; vilasati— is splendidly manifest; lalita—charming; ya—that; ballavi—of the gopis; vallabhasya—of the dear lover; nayana—of the eyes; shaphara—the shaphari fishes; bandhe—for catching; jalatam—the state of being a fishing net; angananam—of the girls of Vraja; alabhata—attained; kila—indeed; sa iyam—that; kama—of cupid; kaivartakasya—of the fisherman.





The graceful black bee garland of locks of hair that plays above Lord Gopinatha's forehead has become a great net where the fisherman Kamadeva catches the shaphari fishes of the gopis' eyes.





Text 107-108





shlaghyayato bhramara-ganjana-cikkanabhah

sukshmah su-kuncitataro 'ti-ghanah samagrah

kasturika-yug-asitotpala-gandha-hridyah

kama-dhvajasita-su-camara-caru-shobhah



cuda-dviphala-kavarardhaka-juöa-veni-

juöadi-kala-krita-bandha-vishesha-ramyah

yo hrit-sudha-ruci kurangati radhikayash

citte sa nah sphuratu keshava-kesha-pashah



shlaghyayatah—glorious; bhramara—bumble-bees; ganjana— chastizing; cikkana—glistening; abhah—appearance; sukshmah— fine; su—very; kuncitatarah—curly; ati—very; ghanah—thick; samagrah—all; kasturika—with musk; yuga—endowed; asita—blue; utpala—lotus flower gandha with the fragrance; hridyah—charming; kama—of cupid; dhvaja—the flag; asita—black; su—splendid; camara—of a camara fan; caru—beautiful; shobhah—splendor; cuda— of the crest; dvi—two; phala—sides; kavara—of strands of hair; ardhaka—half; juta-veni—of hair; juta—locks of hair; adi— beginning with; kala—black; krita—done; bandha—bond; visesa— specific; ramyah—delightful; yah—that; hrit—of the heart; sudha-ruci—on the moon that is full of nectarean effulgence; kurangati—has become a deer; radhikayah—of Shrimati Radharani; citte; in the mind; sah—that hair; nah—of us; sphuratu—may be manifested; keshava—of Lord Krishna; kesha-pasah—the locks of hair.





May Lord Keshava's hair: fine, thick, glorious, curling, glistening with a luster that rebukes the black bees' splendor, aromatic as a blue lotus flower anointed with musk, splendid as Kamadeva's flag and black camara, gracefully parted, and now become a deer-mark on the nectar moon of Radhika's heart, appear before us.





Note: In Sanskrit literature the shadows on the moon are considered to resemble a deer. For this reason Lord Krishna's hair is compared to the "deer in the moon".





Text 109





apara-madhurya-sudharnavani

nananga-bhusha-caya-bhushanani

jagad-drig-asecanakani shaurer

varnyani nangani sahasra-vaktraih



apara—limitless; madhurya—of sweetness; sudha—of nectar; arnavani—oceans; nana—various; anga—of the limbs; bhusha—of the ornaments; bhushanani—decorations; jagat—of the entire universe; drik—of the eyes; asecanakani—sprinkling nectar; saureh—of Lord Krishna; varnyani—describeable; na—not; angani— the limbs; sahasra-vaktraih—by Lord Ananta, who has thousands of mouths.





Even Lord Ananta with His thousands of voices cannot describe Lord Krishna's limbs, which are limiltless oceans of nectar sweetness, which decorate their ornaments, and which shower nectar on all eyes.





Note: Lord Krishna's limbs are so handsome that they decorate the ornaments instead of being decorated by them.





Text 110





itirayitva virate sukeshe

sa-sharike gadgada-ruddha-kanöhe

tad-vak-sudhambhodhi-nimagna-citta

kshanam sabha sa stimita tadasit



iti—thus; irayitva—having spoken; virate—stopped; suka-ise—when the king among parrots; sa—with; sharike—the female parrot; gadgada-ruddha—choking in ecstasy; kanöhe—when his throat; tat— of him; vak—of the words; sudha—of the nectar; ambhodhi—in the ocean; nimagna—immersed; citta—whose mind; kshanam—for a moment; sabha—the assembly of gopis; sa—that; stimita—stunned; tada—then; asit—became.





Then the two parrots, their voices choked with ecstasy, stopped speaking, and the gopi-audience became momentarily stunned, their minds drowning in the nectar ocean of the parrots' words.

[Paramananda das]

here is a quarrel between the parrots of Radha and Krsna from the 13chapter of Govinda Lilamrta.:


Everyone sat down under a tree with ripe, nectarean fruits to listen to the quarrel of a suka and sarika pair of parrots.





vedantadhyapanacarya anucana vayam dvy~ah

stribhir asprsta vrksanam patamah phafa bhaksana(

lIÁ_ _vanam vrndavanesena dattam etat pra(usya(a

asmabhyam sarikas tasmad gacchatanya(ra dasikah





The suka said: "0 sarikas ! Go to another forest! We are dvijas (brahmanas or birds) we have studied Vedanta! We will fall from our caste if we eat fruits that were touched by women! You are just maidservants, go somewhere else! The Lord of Yrndavana has given this forest to us, being pleased with us!" (13-14)

(Note: brahmanas are twice born: first from the mother; then through the sacred thread-ceremony, and birds are first born from the mother and then from the egg)





prabhu dvisah praja yuyam radhaiva yad vanesvari puranesv idam evok tam radha vrndavane vane





The sarikas replied: "You sukas are all envious of the Lord! Radha is the only queen of this forest! It is said in the Purana's (Matsya Purana) radha vrndavane vane!" (15)





The sukas replied: "The srutis say that this is Krishna's forest and the srutis (Veda) are more authoritative than the smrtis (Puranas)! You consider this yourself! Everyone knows this forest as Han vana and the srutis and smrtis testify this. This gives joy to the whole world!" (16-17)





The sarikas said: "This forest is not just related to Your Lord, it is Radha's only! It is even related to Her body, as it is Her very bodily reflection!" (18)





"The cowherdboys look nice outwardly, but inside they are crooked and dirty! They look like ripe Maha Kala fruits!" (19)





The sukas say: "0 sarikas ! The juice of the gopis is hidden by a hard bark of unwillingness and bones of pride, just like a coconut, but my Lord Krishna is devoid of any faulty bark-covering, He is juicy inside out, like a grape!" (20-21)





The saris said: "Although your Lord Acyuta is juicy within, He is always covered by a thick bark of crookedness and impudence. Without a juice-squeezer one cannot get any juice from this thick bark! Similarly, Acyuta does not give any rasa (transcendental flavour) unless we use the instrument of our mana (pique). Krishna is just like a black sesame-seed: juicy within, but with a hard deceitful bark outside, not giving any juice without being hit by the instrument of our proud unwillingness." (22-23)





gopi sreni java fiva saurabha bahir ujjvala

n ilotpalanibhah krishnah surucih saurabhanvitah





The sukas said: "The gopis are just like Java-flowers: bright on the outside, but without any fragrance, while Krishna is like a blue lotusflower: looking beautiful and smelling nicely also!" (24)





nianjistheva md isa svantar bahir api sadaika rageyam sphatika man ivad isas te nava nava sangad vibhinna rago' yam





The sarikas said: "My mistress is just like a Manjistha-flower: beautiful inside out, but Your Lord is like a chrystal: reflecting every colour that shines in it, always again attracted to new (female) company!" (25)





The sukas said: "Through the fire of Krishna's strength, the wormlike demonesses (like Putana) were burned to ashes. Who can compete with Krishna, the lifter of Govardhana Hill?" (26)



vrajesvararadhana tusta visnuna krsne nidhayadbhuta saktim atmanah baki bakadya nisatah surarayah

krsnenabhy~nair iha kirtir arpita



The sari said: "Lord Yisnu gave Krishna His wonderful power; being pleased with Nanda Maharaja's worship of Him. Only a fool praises Krishna, making Him famous as the killer of Bakasura and Baki (Putana)." (27)





tusto' yam adrir balibhug vrajasya svayam samutthaya nabhasya tisthat adho'sya hastam vinidhaya krsnodharoddhrtau kirtim uricakara



"Govardhana Hill was pleased with the food offered to him by the people of Vraja and lifted himself into the air. Krishna just had to stand under him and now the whole world praises Him as Govardhana-dhari!" (28)





"May our Lord Krishna, who enchants the whole world, who destroys the patience of all the women with His beauty, who stuns the goddess of play, who lifted Govardhana Hill as if it was a ball, who has innumerable qualities, who pleases all the people with His character and whose fame is spead throughout the world, protect us!" (29)





shri radhikayah priyata surupata susijata nartana gana cat Un gunali sampat kavita ca rajate jagan mano mohana citta mohini



The sarika said: "With Her loveliness, Her fine bodily form, Her good behaviour; Her expertise in dancing and singing, all Her fine qualities and Her poetic skill, Shri Radhika enchants the mind of world-enchanting Krishna."

(30)





The suka said: "Krishna only relishes Radha's lips as the bees relish the jasmines, and Radha relishes the bliss of serving Krishna's lotusfeet." (31)





The sarika said: "Radhika always prays for Krishna's company, but when She gets it She becomes as hot as the sun in June out of proud anger. She prays for Krishna's loving service, but when She comes close to Him in Yrndavana, then She behaves as if She is lording it over Him! How amazing!" (32)





The suka said: "Han's flute stuns the rivers, attracts andenchants the whole world and makes all the ladies give up their chastity! Who can describe the glories of Krishna's flute? It makes the ladies' love for other men (like their husbands) fade away, it showers their hearts with its nectarean sound and it awakens everyone's natural love for Krishna!" (33-34)





Then the suka's and sarika's, intoxicated with love for their master Shri Krishna and their mistress Shri Radhika, joyfully discussed Their glories amongst eachother. (35)





One suka said: "Who carried Govardhana Hill on one finger to curve Indra's mountain-like pride, and who enjoyed dancing on the hoods of the Kaliya-snake, tell me? It was Krishna!" (36)





One sari said: "Whose mountain-like breasts carry Giridhari like a playlotus and who dances on the snake-like head of the snake-catcher Krishna's mind, tell me? It is SnIa Radha!" (37)



One suka said: "How can the Atimukta-flowers (Madhavi) witti tneir ~iossoming ooaies nouri~n aii tfi~ honeybees with their juice? It is only by Madhava's (the spring's) power (Or: How can the sages, that are already liberated, become nourished by nectarean divine love? Only because of Madhava's (Krishna's) all-attractive power!)" (38)





"One sarika said: "How can the Atimukta (Madhavi-) vines always produce honey so that they attract the bees? Because they associate with the followers of Krishna. (Or: How can the liberated souls be attracted to the nectar of devotion? By associating with the devotees of Krishna, who know the essence of life)." (39)





A suka said: "Who looked at the naked girls after stealing their clothes by the Yamuna, where they were bathing, who broke the vows of all chaste girls, who killed a calf (Vatsasura), a woman (Putana) and a bull (Aristasura) without shame, tell me? It was Krishna!" (40)





One suka said: "Who gave Putana, who wanted to kill Him, playing His mother; a position as His mother (see Bhag. 3.2.23), who herds the calves and also killed a calf, who killed Dhenukasura and also herds Dhenu's (cows) and who killed a bull (Aristasura) and herds bulls as well? Who tested the hearts, bodies and words of the maidens (when He stole their clothes by the Yamuna), and later acted as their husband (during the Rasa dance) as He had promised, who took away the chastity of the young girls, but made them must chaste (to Him), tell me? It was Krishna!" (41-42)





Thus they all drank the nectar of the parrots' clever words through the cups of their ears. Radha and Krishna Each told Their friends to reward these birds and then went to admire the beauty of the autumn-forest. (43)





Lalita gave a whole field of ripe grapes to the sarika's and Subala gave a whole garden of ripe pomegranateseeds to the kira's (male parrots). (44)

[Paramananda das]

actually the 16 and 17 chapter of Govinda Lilamrta is these prayers.These prayers here are from the 16 chapter ,I like to give another translation of vers 110 I found somewhere else:
jatyalva paktrima su dadima bya manjun sasvat priyadhara rasasvadanena sonan

kantaustha sona mani bhedana kama tankan

the minds of the sakhis were immersed in an ocean of nectar and they were stunned of amazement and ecstasy for a while. (110)(actually not only the Sakhis are in ecstacy the manjaris and Radha Krsna too)

[Paramananda das]

Below is from the 17 chapter:

CHAPTER 17





"Further praises of the parrots"





Shri Radha encouraged Vrnda to fondle and pacify the parrots that had come to them. Then She ordered the parrot to describe Krishna's qualities, which he and his sarika began to do to give pleasure to the assembled sakhis (I)





The suka sang: "Although the deep ocean of Ajita's qualities is unfathomable even by great souls and poets, I desire to taste it with my tongue. Although I am so insignificant, and although a ripe coconut cannot be pierced by the beak, this greedy parrot still touches its bark again and again!" (2)





"My shameless efforts to describe Han's qualities are just like the stretching out of the hands to catch the sun, efforts to smash the Sumeru-mountain with the head or trying to swim across the Pacific Ocean." (3)





"Anyone whose tongue was purified by vibrating Han's qualities even slightly can never touch any other subject anymore. Will a cuckoo, after first tasting the sweetness of the mango-pits, ever touch the bitter Nim-leaves again?" (4)





"Garga Muni told King Nanda that baby Krishna had all the qualities of Lord Narayana (Bhag. 10.8.19) and that there is no end to the greatness, supreme auspiciousness, gravity and glories of this moon of Gokula." (5)





"There is no limit to Krishna's affection for His devotees and His submission to their love, because He has many devotees and each of these devotees has innumerable glories." (6)





"Who on earth can describe this Krishna, whose form ornaments His ornaments, who is of fresh adolescence, whose spotless pastimes enchant the world, who heroicly lifted Govardhana Hill as if it was a ball, who can generously submit Himself to any soul who surrenders unto Him, whose fame inundates the whole world and thus purifies it?" (7)





"The gopis' adolescence, good qualities, beauty, dresses, sweetness, conjugal play, cleverness, splendid moods, restlessness and artfulness only become useful when they are suitable for Krishna and when they are accepted by Him!" (8)





"Shri Krishna's whole body smells of a blue lotusfiower that is smeared with musk. The fragrance of His armpits, eyebrows, hips and hair defeat the smell of Parijata- and lotusfiowers smeared with aguru and His nose, navel, mouth, hands, feet and eyes smell of a lotus smeared with camphor. Thus the whole world is inundated by the waves of His nectarean fragrance." (9)





"Han's qualities steal away the minds of the doe-like gopis and Krishna is overwhelmed by loving feelings for them, being controlled by their love." (10)



"With His flutesong Han attracts the gopis' hearts and He dances the Rasa with them, through which all His desires are fullfilled and the whole world becomes filled with happiness." (11)





"Murari shines like a blue lotusgarland on king Nanda's chesL How can even the thousand-headed Ananta count the qualities of His divine form?" (12)





"Mother Yasoda saw the whole universe in Han's body and Krishna held Govardhana Hill as if it was a lotusfiowet, but no one can measure the bliss He feels when He sees Radhika's lotusface!" (13)



"Shri Radhika shivers with anger when She sees Her own reflection in Krishna's chest, which is like a flood of natural beauty, thinking it to be another girl, and She becomes averse to Him." (14)



shri radhayananyasamordhvayahrtam mano harer dhavati naparanganam sai~ini san madhu Iampatah sada vamm param icchati kim madhuvratah



"Because Krishna's mind is stolen by the unrivalled Radha, He never runs after other girls. Why should a honeybee leave the sweetest lotusflower for any other vine?" (15)





usno ravih sitafa eva candrah sarvam saha bhus capalah samirah

sadhuh sudhiro'mbu nidhir gabhirah svabhavatah premavaso hi krishnah



"The sun is naturally warm, the moon is naturally cool, the earth naturally tolerates everything, the wind is naturally restless, the saints are naturally grave and the ocean is naturally deep. Krishna is naturally controlled by love." (16)





"Although Krishna is naturally grave, steady in mind, full of tolerance and well behaved and His body is free from all transformations and full of bliss, He becomes agitated by lusty feelings from seeing Shri Radha's face and restlessly wanders around, being subdued by Her love." (17)





"With His qualities Han steals the patience and virtue of even the goddess of fortune and He binds Her down with them even from afar. If He can do this with Laksmi, then what to speak of the gopis, who are melting with love for Him?" (18)





"The fairbrowed maidens of Yraja worship Krishna with padya (footwater) through their perspiration, arghya (water for the hands) through their ecstatic goosepimples, acamana (mouthwater) through their nectarean affectionate words, scents through their nice rfragrance, flowers through their soft smiles, food offerings through their playful nectarean embraces and with pan through their nectarean kisses." (19)





"Krishna appears to different people in different ways - as the giver of profuse wealth to greedy materialists, as the most merciful saviour to the distressed, as Cupid to the young girls, as death to His enemies, as the Supreme Lord to His good devotees and as a friend to the people of Vraja." (20)





"Dogeaters that are devoted to Krishna are eaual to brahmanas and brahmanas that are averse to Krishna are equal to dogeaters. The gopis always relish the nectar of His love, discarding the poison of bashfulness. Krishna's pure fame colours the whole world bluish. In separation from Him the moon feels as hot as fire and the sun feels as cool as nectar. My obeisances to this Krishna!" (21)





"Krishna killed all His wicked enemies like Putana, but still even now the great poets constantly sing of His many magnanimous qualities, such as His compassion!" (22)





"One sakhi says: 'That is not Krishna's body, it is the stream of the Yamuna! That is not Krishna's face, it is a blooming lotus in the Yamuna! That is not Krishna's hair, it is a swarm of bumblebees! 0 greedy girl! Why are your eyes running after this~" (23)





"First Cupid entered the minds of the fairbrowed gopis, causing different transformations there, after this the flutesong of the prince of Vraja entered it. Glory to Gokulacandra's sweet fluteplaying, that creates lust in the minds of the lotuseyed gopis, that takes away their patience and their shame for public opinion, that cuts down their religious principles and that takes them from their husbands' laps. It stuns all mobile creatures and moves all immobile creatures of Vrajal" (24-25)





"People may say that there are many qualified people in this world with tasteful pastimes and jewel-like opulences, but the best of beautiful sages have ascertained that only Krishna, the prince of Yraja embodies all this." (26)





"The gopis, being agitated with love for Krishna, told His flute: "Listen 0 cruel flute! Dear friend, are you showering nectar or poison with your sounds? It can kill us or revive us! Don't give us any other intolerable condition than this!" (27)





"Foolish demons are envious of Krishna, the Lord of the Universe, but He bestows all enjoyment on those who desire iL He gives all wealth to the greedy, He is the very form of bliss for those who desire happiness and He bestows sovereignty to those who want to rule the world." (They bite the hand that feeds them) (28)





"One doe-eyed gopi came home after tasting the nectar of playing with Krishna and saw one of her superiors, an old lady, there. Fearfully she remembered that Krishna had placed His hand on Her shoulder, so she said: "0 Dearest One! Go away! I see one of my superiors has come!" (29)





"Krishna is the bestower of bliss and He removes unlimited distress by calmly lifting the mountain (Govardhana or Radhika's breasts). He is grave and fully qualified, He is the beautiful youthful teenager who steals the minds and eyes of everyone in the world. The minds of all the chaste young girls are absorbed in this conqueror of Mura!" (30)





"Han takes the lives of the wicked and the envious, He forcibly takes away Indra's sacrifice and the dwellingplace of Kaliya, but He gives them all auspiciousness in return." (31)





Iaksankapalir alike giridhatu citre

vaksasy uroja mada Iaksanam ambudabhe radhalayad upagatasya hareh prabhate

kaiscinna niti nipunair api paryacayi



"When Han comes from Radhika's home in the morning He has Her red footlac on His forehead between the usual red mineral pigments of Govardbana Hill, and He has the musk from Her breasts on His chest, that is of the same cloudblue colour. In this way even the most clever knitpickers cannot notice anything!" (32)





"Radha's wealth of love increases along with Krishna's sweetness by the day. And the sakhis' wealth of joy also increases when They play in the kunja's." (33)





"The beauty of Krishna's feet eclipse that of the lotusflowers, His face the lustre of the moon, His eyebrows are as nice as honeybees and His lips are as sweet as nectar. His eyes are as restless as lotusflowers, His teeth are as bright as pure Kundaflowers, His voice is as sweet as nectar and His smile shines brightly His hands look like fresh blossoms, His nails like full moons, His cheeks shine like mirrors and His body shines like a deep blue raincloud The gopis' eyes, thinking His face to be a lotusfiower, come there like thirsty bees to drink its honey Krishna is like the moon for the saints and like an affectionate father for those who worship Him. He is the king of the kunja's, He is like a thunderbolt for the demons and He is like Cupid for the ladies. There is no hero as magnanimous as He is and no one can play like Him. Who in the world equals Krishna? May that Krishna, whose lotusface is kissed by the doe-eyed gopis, protect us." (34-36)





"Vrndavana's vines give joy to Krishna with their breast-like fruits, their smiling flowers and their lip-like nice sprouts." (37)





"Krishna's flute ful fills everyone's desires, like mystic perfection to the yogis, devotion to Lord Vishnu to the worshippers and the desires of Lord Narayan through His Cit-potency." (38)





sudhadhareva madhura kaumudiva susitala

kirtih shri krishna candrasya gangeva jana pavani



"Shri Krishnacandra's fame purifies the people like the Ganga does, is as sweet as a stream of nectar and as cool as the moonlight." (39)





krishnasyanupamanga shrir anga shrir iva madhuri madhuriva gunalyasya gunaliva susitala



"The beauty of Krishna's body is incomparible, His sweetness is like His sweetness, His qualities are like His qualities in coolness." (40)





"Han's lovers are overwhelmed with feelings of love for Him and He has as many clever tricks as He has lovers. His humour is as incomparible as His cleverness and His playfulness is as unlimited as His humour." (41)





"Subala and Krishna's dear friends know His thirst for intimate play, so they make a nice bed for Him in the nikunja and carefully bring His ladylove there to make love with Him. How amazing they are!" (42)





dhanyam vrndaranyam yasmin vilasati sadaiva ramanibhih prati kunjam prati pulinam prati girkandram asau krishnah



"Blessed is Vrndavana, where Krishna always enjoys with the gopis in every kunja, on every bank of the Yamuna and in every mountain-cave!" (43)





"The Pulinda-girls became lusty from seeing Krishna and hearing His flutesong and they smeared the kunkuma from Krishna's feet, that came from Radhika's body and that stuck on the grass of Vraja, on their breasts to please their hearts and to extinguish their lusty feelings." (44)





"The vines of Vrndavana are very fortunate, since they please Krishna with their flowerlike smiles, their fruitlike breasts and their sproutlike lips." (45)





"The wives of the demons that Krishna killed angrily hid in the caves of Govardhana Hill where they were satisfied by the Pulinda's with food and sex, after which they praised Shri Han's spotless qualities" (46)



Kamsa was told by his friends: "There is nothing to fear from Krishna! He is soft as flat-rice! We have defeated even the king of the demigods!" Hearing these words from the demons Kamsa became proud. But where is their pride now that Krishna killed them all, I don't know!" (47)





"In this way Krishna's qualities are unlimited, His pastimes are unlimited and His glories are unlimited! I wanted to purify my voice with even a drop of this, but my hopes for counting Krishna's qualities are in vain!" (48)





In this way the suka and sarika-parrots immerse in an ocean of descriptions of Han's qualities and come up again with blossoming minds. Then again they prayed to their king and queen with descriptions of Their qualities:



SRI KRSNA CANDRASTAKAM

(Eight prayers to Shri Krishna)







ambudaiyanendraniia nindi kantida mba rah kunkumodyad arka vidyud amsu divyad ambarah shrimad anga carcitendu pita nakta candanab svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana (prince of Yraja), whose luster defeats that of the clouds, blue collyrium and sapphires, whose divine cloth shines like kunkuma, the rising sun and lightning and whose body is smeared with camphor, kunkuma and yellow sandalpaste, give me the service of His lotusfeet!" (50)





ganda tandavati panditandajesa kundalas eancini padma sanda garva khandanasya mandalah ballavisu vardhitatma gudha bhava bandhanah svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana, whose Makara-earrings expertly swing on His cheeks, whose face eclipses the pride of the moon and a cluster of lotusfiowers, and who binds the gopis with His ever-increasing intimate love, give me the service of His lotusfeet!" (51)





nitya navya rupa vesa harda keli cestitah keli narma sarma dayi mitra vrnda vestitah sviya keli kananamsu nirfitendra nandana svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana, whose enchnting form, dress and play are ever fresh, who is surrounded by playful joking blissfull friends and the splendour of whose playforest defeats that of Indra's Nandana-forest, give me the service of His lotusfeet!" (52)





prema hema manditatma bandhutati nanditah ksauni lagna bhalo lokapala pall vanditah

lÿ=A_ _nitya kala srsta vipra gauravali vandanah svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra-nandana, who is praised by His friends that are decorated with the golden ornaments of love, who is worshipped by the demigods, who bow their foreheads down for Him on the earth and who personally bows down to His superiors like the brahmana's, every day, give me the service of His lotusfeet!" (53)





lilayendra kalitosna kamsa vatsa ghatakas tat tad atma keb vrsti pusta bhakta eatakah virya sila Illayatma ghosa vasi nandanah svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana, who curved the pride of Indra and Kaliya as a mere sport, who killed Kamsa and Yatsasura, who maintains His devotees, that are like Cataka-birds, with the rainfall of His pastimes, and who gave joy to the people of Yraja with His prowess, His behaviour and His playful sports, give me the service of His lotusfeet!" (54)





kunja rasa keli sidhu radhikadi tosanas tat tad atma keli narma tat tad ah posanah prema sila keil kirti visva citta nandanah svanghri dasyado'stu me sa baflavendra nandanah



"May that Ballavendra-nandana, who satisfied Radhika and Her friends with His joking, ambrosial Rasaplay in the kunja and who gives joy to the world with His love, His character, His pastimes and His glories, give me the service of His lotusfeet." (55)





rasa keli darsitatma suddha bhakti sat pathah sviya citra rupa vesa manmathali man mathah gopikasu netra kona bhava vmda gandhanah svanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana, who shows the pure righteous path to His devotees with His Rasa-play, who stirs the mind of even Cupid with His wonderful form and dress and who shows His feelings to the gopis from the corners of His eyes, give me the service of His lotusfeet." (56)





puspacayi radhikabhimarsa Iabdhi tarsitah prema vamya ramya radhikasya drsti harsitah radhikorasiha lepa esa han candanah 3vanghri dasyado'stu me sa ballavendra nandanah



"May that Ballavendra nandana, who is eager to touch Radhika when She picks flowers, who becomes happy to see Her face expressing loving unwillingness and who is like Hari-sandalpaste smeared on Her breasts, give me the service of His lotusfeet!" (57)





astakena yas tv anena radhika'subalfabham

ÿÿýÃ_ _sanistaviti darsane'pi sindhujadi durlabham tam yunakti tusta citta esa ghosa kanane racihikanga sanga nanditatma pada sevane



"Anyone who praises Radhika's lover with these eight prayers, will please that Shri Krishna, who is hardly seen even by laksmidcvi and will attain the service of His feet while He enjoys Shri Radhika's company in the forest of Vraj"

(58)







SRI RADHIKASTAKAM



kunkumakta kancanabja garvahari gaurabha pitanancitabja gandha kirti nindi saurabha ballavesa sunu sarva vanchitartha sadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, whose luster and fragrance steals the pride of a golden lotusflower smeared with vermilion, and who ful fills all of Ballavesa suta's (the prince of Vraja's) desires, give me the service of Her lotusfeet."

(59)





kauravinda kanti nindi citra patta satika krishna matta bhrnga keli phulla puspa batika krishna nitya sangam artha padmabandhu radhika mahyam atma padapadma dasyadastu radhika



"May Radhika, whose wonderful silken sari eclipses the beauty of coral, who is the blooming flowergarden where the mad Krishna-bee plays, and who worships the sun, the friend of the lotusflowers, to get Krishna's eternal association, give me the service of Her lotusfeet!" (60)





saukumarya srsta pallavali kirti nigraha candra candanotpalendu sevya sita vigraha svabhimarsa ba~Iavisa kama tapa vadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, whose tenderness defeats that of the fresh blossoms, whose body is served by cool items as camphor, sandalpaste and lotusflowers and who soothes Ballavisa's (Krishna, the lord of the gopis burning of lust, give me the service of Her lotus feet!" (61)



goddess of fortune, the wealth of whose youthful form is unrivalled and whose pastimes, qualities and character are matchless, give me the service of Her lotusfeet!" (62)





rasa Iasya gfta narma sat kalali pandita prema ramya rupa vesa sad gunali mandita visva navya gopa yosid alito'pi yadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, who is expert in dancing the Rasa, singing, joking and other arts, who is adorned with a loving and charming form, dress and qualities, and who is the greatest of all the world's young gopis, give me the service of Her lotusfeet!" (63)





nitya navya rupa keli krishna bhava sampada krishna raga bandha gopa yauvatesu kampada krishna rupa vesa keli lagna sat samadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, whose form is ever-fresh, who makes the gopis shiver with Her wealth of love for Krishna (Her rivals shiver of sorrow and Her friends of bliss), and whose mind is always fixed on Krishna's form, dress and play, give me the service of Her lotusfeets" (64)





sveda kampa kantakasru gadgadadi san~ita marsa harsa vamatadi bhava bhusitancita krishna netra tosi ratna mandanalidadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, who is ornamented with moods of joy, envy and unwillingness and signs of ecstasy like perspiration, shivering, goosepimples and choking voice, and who wears the ornaments of attraction that give joy to Krishna's eyes, give me the service of Her lotusfeet." (65)





ya ksanardha krishna viprayoga santatodita neka dainya capaladi bhava vrnda modita yatna Iabdha krishna sanga nirgatakhlladhika mahyam atma padapadma dasyadastu radhika



"May Radhika, who is very distressed when She is separate from Krishna for even half a second, who is gladdened by many moods like humility and restlessness, and who is freed from pain when She attains Krishna's company after great efforts, give me the service of Her lotusfeet." (66)





astakena yas tv anena nauti krishna vallabham darsane 'pi sailajadi ghositadi durlabham krishna sanga nanditatma dasya sidhu bhajanam mahyam atma padapadma dasyadastu radhika



"To anyone who prays to Krishna's beloved with these prayers, Radha, whose audience is rarely attained even by Parvati and other goddesses, and who is happy in Krishna's company, will swiftly make that person the





visva vandya yauvatabhi vanditapi ya rama rupa navya yauvanadi sampada na yat sama sila harda Iilaya ca sa yato'sti nadhika mahyam atma padapadma dasyadastu radhika



"May Radhika, whose youthful beauty is praised by all the girls in the world, who is worshipped even by the heir to Her ambrosial service!" (67)





Drinking the suka and sari's nectarean descriptions of Krishna's qualities, all the assembled sakhis drowned in a shoreless ocean of bliss. (68)



In the great poem Govinda Lilamrta, which is the result of service to Shri Rupa Gosyami, who is a honeybee at Shri Chaitanya's lotusfeet, the encouragement of Shri Raghunatha Dasa Gosvami, the association of Shri Jiva Gosvami and the blessing of Shri Raghunatha Bhatta Gosvami, this was the seventeenth chapter, dealing with the midday pastimes.

[Paramananda das]

I am so happy to see the most read text here is the prayers of Sri Suka and Sari.There are some other pastimes of Krsna feeding a parrot pomegranate seeds and teaching it a mantra, it is very confidential
and I am not sure I should post it.For those who do not carefully chant 64 rounds every day, they may not have the adhikara to understand and fully appriciate this lila.I will pray to Srila Prabhupada, and LordNityananda Prabhu and Lord Caitanya, and Radha Krsna if I should post it here.

[Paramananda das]

When reading Govinda lilamrta we should also pray to Srila Prabhupada, and Lord Gauranga and Lord Narasimha to please remove anything in our hearts blocking these sweet lilas.

[Paramananda das]

CC Madhya 17.207: The Lord then clasped the necks of the deer and began to cry. There was jubilation manifest in the bodies of the deer, and tears were in their eyes.

CC Madhya 17.208: When a male and female parrot appeared on the branches of a tree, the Lord saw them and wanted to hear them speak.

CC Madhya 17.209: Both parrots flew onto the hand of the Lord and began to chant the transcendental qualities of Kṛṣṇa, and the Lord listened to them.

CC Madhya 17.210: The male parrot sang, "The glorification of Lord Kṛṣṇa, the Supreme Personality of Godhead, is beneficial to everyone in the universe. His beauty is victorious over the gopīs of Vṛndāvana, and it subdues their patience. His pastimes astound the goddess of fortune, and His bodily strength turns Govardhana Hill into a small toy like a ball. His spotless qualities are unlimited, and His behavior satisfies everyone. Lord Kṛṣṇa is attractive to everyone. Oh, may our Lord maintain the whole universe!"

CC Madhya 17.211: After hearing this description of Lord Kṛṣṇa from the male parrot, the female parrot began to recite a description of Śrīmatī Rādhārāṇī.

CC Madhya 17.212: The female parrot said, "Śrīmatī Rādhārāṇī's affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe."

CC Madhya 17.213: Thereafter the male parrot said, "Kṛṣṇa is the enchanter of the mind of Cupid." He then began to recite another verse.

CC Madhya 17.214: The male parrot then said, "My dear śārī [female parrot], Śrī Kṛṣṇa carries a flute and enchants the hearts of all women throughout the universe. He is specifically the enjoyer of the beautiful gopīs, and He is the enchanter of Cupid also. Let Him be glorified!"

CC Madhya 17.215: Then the female parrot began to speak jokingly to the male parrot, and Śrī Caitanya Mahāprabhu was struck with wonderful ecstatic love to hear her speak.

CC Madhya 17.216: The female parrot said, "When Lord Śrī Kṛṣṇa is with Rādhārāṇī, He is the enchanter of Cupid; otherwise, when He is alone, He Himself is enchanted by erotic feelings even though He enchants the whole universe."

CC Madhya 17.217: Both parrots then flew onto a tree branch, and Śrī Caitanya Mahāprabhu began to watch the dancing of the peacocks with curiosity.

CC Madhya 17.218: When the Lord saw the bluish necks of the peacocks, His remembrance of Kṛṣṇa immediately awakened, and He fell to the ground in ecstatic love.

[Paramananda das]

Srila Sukadeva Gosvami was actually the dear parrot of Srimati Radhika – Sriyah Suka. Sriyah means ‘of Radhika’. One day, Srimati Radhika was feeding pomegranates to that parrot. She placed him on Her hand and told him, “O Suka, say ‘Krsna, Krsna, Krsna.’” The parrot repeated, in the same very sweet and melodious tune and voice as Srimati Radhika's: “Krsna, Krsna, Krsna”.

The parrot then flew away from Her and went to Krsna’s home in Nandagaon, which was situated nearby. There, Krsna was sitting with Madhu-mangala and they were talking about something. The green parrot sat on the branch of a tree that was fully laden with dark green leaves and began to speak like Srimati Radhika: “Krsna, Krsna, Krsna.” Krsna asked, “Where is the sound coming from? No one is here!”

He then saw that a very beautiful parrot was sitting on the tree. He very sweetly called to the parrot, “Come on, come on,” and the parrot at once came to sit on His hand.

Krsna asked him, “What are you saying again and again?”

The parrot said, “Krsna, Krsna, Krsna,” and added, “I am very, very unlucky. My Svamini (mistress) is Srimati Radhika. She held me on Her hand and gave me pomegranates, and She told me to repeat ‘Krsna, Krsna.’ She is very merciful. She loves me so much. Unfortunately, however, because I have the nature of a bird, I flew from there and I have come here.”

When Krsna heard this, He began to caress the parrot. He said, “Speak again.”

In the meantime, Lalita and Visakha arrived. They said, “O Krsna, this parrot belongs to Srimati Radhika. She cannot live without him. Please give him to us.”

Krsna replied, “You can call him, and if he comes to you, you can take him.”

They began to call the parrot, but he did not come. They told Krsna, “If any living entity comes to You, he will get Your affection and never go anywhere else. If Srimati Radhika comes and calls him, only then will he come; otherwise not.

“Without this parrot, my sakhi Radhika will not be able to remain alive. She is very upset.”

Krsna replied, “I will not give him to you. If he personally wants to go, he can go.”

Then Lalita and Visakha, who were very intelligent, went to Mother Yasoda and said, “Srimati Radhika’s parrot has come here. Our sakhi is very upset. Please take the bird and give him to us so that we can return him to Her.”

Mother Yasoda immediately said, “Sit here and wait, I will come back very soon.” She went to the place where Krsna was playing with the bird and said, “What nonsense are you doing? You are always playing with birds and animals. Come with me.” She took hold of Krsna’s hand and began to take Him home. “Your father is sitting and waiting for You to take bath and prasadam. You should go at once.”