Govinda Lilamrta chapter 8: Radha Krsnas daily pastimes at Radha kunda

[Paramananda das]

Subject: : Govinda Lilamrta chapter 8

All glories to the readers of Govinda lilamrta :

In this Bhajan Rahasya Srila Bhaktivinoda Thakura has described this Madhyana lila in relationship to Ruci :

 4 / Caturtha-yama Sadhana

Bhajana at Midday

Ruci-bhajana

(Taste for Bhajana)

 

One who chants the holy names has no desire other than unalloyed devotion to Krishna. This is confirmed in the Shikshashtaka (4) as follows:

na dhanam na janam na sundarim

kavitam va jagad-isha kamaye

mama janmani janmanishvare

bhavatad bhaktir ahaituki tvayi (1)

O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.

Home and paraphernalia, disciples, wealth in the form of animals and grains, wife, sons, servants, maidservants, relatives, fruitive activities described in flowery words, and beautiful women are all considered important objects in the material world. I, however, have no desire to obtain these things. O Krishna, I aspire only for Your mercy in the form of pure devotion for You. The natural symptom of love is that a devotee who has love of Godhead thinks, “I do not have even a scent of love for Krishna.”

According to Shrimad Bhagavatam (3.9.6), materialistic wealth is an impediment to devotion:

tavad bhayam dravina-deha-suhrin-nimittam

shokah spriha paribhavo vipulash ca lobhah

tavan mamety asad-avagraha arti-mulam

yavan na te 'nghrim abhayam pravrinita lokah (2)

O my Lord, the people of the world are embarrassed by all material anxieties—they are always afraid. They always try to protect wealth, body, and friends; they are filled with lamentation and unlawful desires; and they avariciously base their undertakings on the perishable conceptions of “my” and “mine”. As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.

Krishna is the Lord of lords. By worshiping Him, all the demigods are also simultaneously worshiped. As stated in the Shrimad Bhagavatam (4.31.14):

yatha taror-mula-nishecanena

tripyanti tat-skandha-bhujopashakhah

pranopaharac ca yathendriyanam

tathaiva sarvarhanam acyutejya (3)

As pouring water on the root of a tree energizes the trunk, branches, and twigs, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

The unalloyed devotees have no activity other than serving Krishna. In the Padma Purana it is said:

harir eva sada radhyah

sarva-deveshvareshvarah

itare brahma-rudradya

navajneyah kadacana (4)

Krishna, or Hari, is the master of all demigods, and therefore He is always worshipable. But this does not mean that one should not offer respect to the demigods headed by Brahma and Shiva.

Under the pretext of preaching one should not initiate unqualified disciples simply to increase his number of followers. It is said in the Shrimad Bhagavatam (7.13.8):

na shishyan anubadhnita

granthan naivabhyased bahun

na vyakhyam upayunjita

narambhan arabhet kvacit (5)

A sannyasi must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books (nondevotional) or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.

One who has a taste for the holy name does not want such things.

Unalloyed, uninterrupted devotional service is recommended in the Shrimad Bhagavatam (1.2.14):

tasmad ekena manasa

bhagavan satvatam patih

shrotavyah kirtitavyash ca

dhyeyah pujyash ca nityada (6)

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember, and worship the Personality of Godhead, who is the protector of the devotees.

Engage in hearing and chanting Krishna's name, form, and attributes with undivided attention, and at the same time try to destroy your anarthas. Then the creeper of devotion will quickly bear fruit.

According to the Padma Purana, one should not be agitated by scarcity or loss of desired objects:

alabdhe va vinashte va

bhakshyacchadana-sadhane

aviklava-matir bhutva

harim eva dhiya smaret (7)

The mind of one who has taken shelter of the holy name is undisturbed even if food and clothes are not easily obtained or if they are obtained but then lost. Leaving behind all material attachments, he takes complete shelter of Govinda.

The procedure for giving up grief is explained in the Padma Purana:

shokamarshadibhir bhavair

akrantam yasya manasam

katham tasya mukundasya

sphurttih sambhavana bhavet (8)

Within the heart of one who is full of anger or pride, or lamentation on the state of his wife or sons, there is no possibility of Krishna being manifest.

One should accept only those things necessary for his devotional life, as stated in the Naradiya Purana:

yavata syat sva-nirvahah

svikuryat tavad arthavit

adhikye nyunatayanca

cyavate paramarthatah (9)

If the devotee accepts those things necessary for the maintenance of his life, it does not mean he is a sense enjoyer. The devotee neither accepts too much nor too little, for that hampers his progress towards his goal.

Symptoms of the development of unalloyed devotion are given in the Shrimad Bhagavatam (11.2.42):

bhaktih pareshanubhavo viraktir

anyatra caisha trika eka-kalah

prapadyamanasya yathashnatah syus

tushtih pushtih kshud-apayo 'nu-ghasam (10)

Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way as pleasure, nourishment, and relief from hunger come simultaneously and increasingly, with each bite for a person engaged in eating.

As one progresses in this way he offers prayers similar to Prahlada Maharaja's in the Shrimad Bhagavatam (7.9.39):

naitan manas tava kathasu vikuntha-natha

sampriyate durita-dushtam asadhu tivram

kamaturam harsha-shoka-bhayaishanartam

tasmin katham tava gatim vimrishami dinah (11)

My dear Lord of the Vaikuntha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

O Krishna! How will I get attachment for topics concerning You? And how will I meditate on Your pastimes?

The Shrimad Bhagavatam (7.9.40) explains how a living entity attracted to sense objects such as form and taste is completely vanquished:

jihvaikato 'cyuta vikarshati mavitripta

shishno 'nyatas tvag-udaram shravanam kutashcit

ghrano 'nyatash capala-drik kva ca karma-shaktir

bahvyah sapatnya iva geha-patim lunanti (12)

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, the ear, not attempting to hear about You, is generally attracted to useless talks. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

O son of Nanda, in this state how will I be able to remember Your pastimes?

The devotee prays to obtain the association of the Vrajavasis as spoken by Lord Brahma in the Shrimad Bhagavatam (10.14.30):

tad astu me natha sa bhuri-bhago

bhave 'tra vanyatra tu va tirashcam

yenaham eko 'pi bhavaj-jananam

bhutva nisheve tava pada-pallavam (13)

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahma or in another life, wherever I take birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can engage in devotional service to Your lotus feet.

O Lord, if I take birth in this land of Vrindavana or in any other universe, or if I take birth as a bird or animal anywhere within Your creation, my only desire is that I may be able to serve You in various ways in the association of Your devotees.

One should consider the four goals of life (dharma, artha, kama, and moksha) insignificant. Uddhava explains this in the Shrimad Bhagavatam (3.4.15):

ko nv isha te pada-saroja-bhajam

sudurlabho 'rtheshu caturshv apiha

tathapi naham pravrinomi bhuman

bhavat-padambhoja-nishevanotsukah (14)

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification, and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.

One should try to develop pure unalloyed devotion, as stated in the Shrimad Bhagavatam (1.5.18):

tasyaiva hetoh prayateta kovido

na labhyate yad bhramatam upary adhah

tal labhyate duhkhavad anyatah sukham

kalena sarvatra gabhira-ramhasa (15)

Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Patala). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.

In the Shrimad Bhagavatam (4.9.10), Dhruva Maharaja says that unalloyed devotion makes the desire for liberation appear insignificant:

ya nirvritis tanu-bhritam tava pada-padma-

dhyanad bhavaj-jana-katha-shravanena va syat

sa brahmani sva-mahimany api natha ma bhut

kim tv antakasi-lulitat patatam vimanat (16)

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.

The glories of hearing the holy name from the mouth of a sadhu are described in the Shrimad Bhagavatam (4.20.24):

na kamaye natha tad apy aham kvacin

na yatra yushmac-caranambujasavah

mahattamantar-hridayan mukha-cyuto

vidhatsva karnayutam esha me varah (17)

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

In the eyes of a devotee, the heavenly planets, the planet of Lord Brahma, sovereignty over the earth or the lower planets, and attainment of the eight or eighteen mystic perfections are all insignificant. This is confirmed in the following statement by Vritrasura in the Shrimad Bhagavatam (6.11.25):

na naka-prishtham na ca parameshthyam

na sarva-bhaumam na rasadhipatyam

na yoga-siddhir apunar-bhavam va

samanjasa tva virahayya kankshe (18)

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahma resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.

This is my sincere resolve.

By taking shelter of the holy name, attachment develops. The symptoms of this attachment are described in the Shrimad Bhagavatam (10.29.34):

cittam sukhena bhavatapahritam griheshu

yan nirvishaty uta karav api grihya-kritye

padau padam na calatas tava pada-mulad

yamah katham vrajam atho karavama kim va (19)

Until today our minds were absorbed in household affairs, but You easily stole both our minds and our hands away from our housework. Now our feet won't move one step from Your lotus feet. How can we go back to Vraja? What would we do there?

In this condition all good qualities and peacefulness manifest in the devotee. This is explained by Prahlada Maharaja in the Shrimad Bhagavatam (5.18.12):

yasyasti bhaktir bhagavaty akincana

sarvair gunais tatra samasate surah

harav abhaktasya kuto mahad-guna

manorathenasati dhavato bahih (20)

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a person?

According to the Shrimad Bhagavatam (4.11.30), the process of bhakti-yoga completely destroys the false ego in the form of identifying the body with the self.

tvam pratyag-atmani tada bhagavaty ananta

ananda-matra upapanna-samasta-shaktau

bhaktim vidhaya paramam shanakair avidya-

granthim vibhetsyasi mamaham iti prarudham (21)

Regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of “I” and “mine”.

Again the Shrimad Bhagavatam (4.22.39) says:

yat-pada-pankaja-palasha-vilasa-bhaktya

karmashayam grathitam udgrathayanti santah

tadvan na rikta-matayo yatayo 'pi ruddha-

sroto-ganas tam aranam bhaja vasudevam (22)

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees—the jnanis and yogis—although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva.

An introduction to madhyahna-lila (midday pastime) is given in the Govinda-lilamrita:

madhyahne 'nyonya samgodita vividha-vikaradi-bhushapramugdhau

vamyotkanthatilolau smaramakha lalita dyali-narmaptashatau

dolaranyambu-vamshi-hriti-rati-madhupanarka-pujadi-lilau

radha-krishnau satrishnau parijana-ghataya sevyamanau smarami (23)

I remember Radha and Krishna, who enjoy each other's company at midday. They are both decorated with different types of ecstatic symptoms such as ashta-sattvika and vyabhicari. Their eyes show symptoms of opposition, then eagerness, as They become unsteady in Their loving affairs. They are pleased by the jokes of Lalita and the other sakhis, and surrounded by these friends, They become eager to engage in sports like swinging, roaming in the forest, playing in the water, hiding Krishna's flute, love-making, drinking honey and worshiping the sun-god.

In this way I meditate on Radha and Krishna,who are served on all sides by Their associates.

Thus ends the Caturtha-yama Sadhana of the Shri Bhajana-rahasya.

comment : I offer my humble obaisences to Srila Bhaktivinoda Thakura , he is non different from Kamala Manjari , the neophyte will not know where he has even stated this so I will share it : This is from Srila Bhaktivinoda Thakuras Gita mala : 

SONG 8 --- SIDDHA-DEHA

 

(1)

barane tarit, basa tarabali,

 

kamala manjari nama

 

sare bara barsa, bayasa satata,

 

swananda-sukhada-dhama

 

This maidservant has a complexion just like lightning, and she is wearing a sari which has star like decorations all over it. My name is Kamala Manjari. Eternally appearing to be only twelve-and-a-half years of age, I always live within the abode of Svananda-sukhada-kunja.

 

(2)

karpura seba, lalitar gana,

 

radha juthesvari hana

 

mamesvari-natha, sri nanda-nandana,

 

amar parana dhana

 

I render the service of preparing the camphor within the assembly of Lalita Sakhi, of whom Sri Radha is the leader and the  center of all their activities. And the Lord of my mistress Radha is the delightful Son of Nanda Maharaja, Who is also the treasure of my life.

 

(3)

sri rupa manjari, prabhrtir sama,

 

jugala sebaya asa

 

abasya se-rupa, seba pabo ami,

 

parakasta su-biswasa

 

I always desire to execute conjugal service similar to that which is rendered by Sri Rupa Manjari and her associates. Thus I will certainly get utmost conviction and faith.

 

 

(4)

kabe ba e dasi, samsiddhi labhibe,

 

radha-kunde basa kori'

 

radha-kunda-seba, satata koribe,

 

purba smrti parihari'

 

When will this maidservant thus attain such complete spiritual perfection, living by the banks of Sri Radha-kunda? I will eternally serve Radha and Krsna, and all of my previous memories will be automatically forgotten.

 

Srila Bhaktivinoda Thakura had 2 residents one in Godruma Dvipa in Navadvipa and one on the bank of Radha Kunda his house it still there in both places.Srila Prabhupadas disciple Pandu das that painted all the paintings of the outer wall of ISKCON Mayapure sometimes you can still see them , if you look carefully they where painted during Srila Prabhupadas time and are almost not visible anymore ,He took shelter of Srila Bhaktisiddhanta Prabhupadas brother , Lalita Prasada after Srila Prabhupada left this world .He lives still close to ISKCON and is known as Gadadhara Prana, he made a beautiful picture of Kamala Manjari on the description of given to him by Lalita Prasada , I do not have this picture but I can just describe it as amazing .Lalita Prasada knew very well that his father in actuality was Kamala Manjari.

He was deeply absorbed in the teachings of his father and discussed with Srila Prabhupada about publishing the books of Srila Bhaktivinoda Thakura .Srila Bhaktivinoda Thakura chanted so many rounds in his Harinama Cintamani he has advised first one reach 64 rounds daily and gradually reach 192 rounds daily . He likely chanted 192 rounds daily as was recorded by some of his servants and followers. Srila Bhaktivinoda Thakura in this part of Gita Mala reveals he is an eternal servant of Lalita Sakhi  his(her ) manjari name is  Kamala Manjari white sari star like decorationes 12 and a half years old , he did not reveal who is Kamala Manjaris parents or such detail , but  Bhaktivinoda Thakura has revealed the service he performs in his eternal manjari Svarupa is camphor seva under the guidance of Srila Rupa Manjari .

 Srila Prabhupada with Lalita Prasada Thakura, Guru dasa, Shyamasundara in Bir Nagar in 1972

[To: Acyutananda-12 June, 1972]

I have asked Yadubara to come there to Birnagar from Bombay for photographing all of the manuscripts in the possession of Lalita Prashad Thakura page by page very completely before it is too late. The pages are in very decrepit condition, so best thing is to request Lalita Prashad if we may take care of them by treating them against insects and storing them in a tight, dry storage place where they may be preserved for future generations of Vaisnavas to see the actual handwriting and words of such great saintly persons.
Treat this matter very seriously and thoroughly, and take all precautions to protect this wonderful boon of literatures forever. Yadubara may photograph every page, never mind Bengali or English or any other language, and later we shall see where to send the copies to different places.

 

Radha Krsna with the Asta(8) Sakhis and Asta Manjaris painted by Pandu das ,Kamala manjari (Srila Bhaktivinoda Thakuras manjari form ) is not in the list  of the Asta manjaris 

 

On the far left looks like Kamala Manjari offering Radha camphor,the main purpose of the camphor is to cool Srimati Radharani when She is feeling seperation from Krsna  so it can be massaged onto Her transcendental body .  Srimati Radharani eats the camphor for fresh breath as it was used this way  and for internal cooling Her transcedental body from seperation from Krsna ,or Kamala Manjari provides it when Srimati Radharani recieves Her daily baths: Srimad Bhagavatam 11.27.30.31 describes camphor as one of the items for bathing Krsna 

"The worshiper should bathe the Deity every day, as opulently as his assets permit, using waters scented with sandalwood, usira root, camphor, kunkuma and aguru."

Caitanya-caritamrta describes Radha and Krsna's camphor-like qualities:

Madhya Lila 8.170: "Srimati Radharani's personal beauty is the reddish powder known as kunkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body."

Antya 15.23: "Krsna's lips are so sweet when combined with the camphor of His gentle smile that they attract the minds of all women, forcing them to give up all other attractions. If the sweetness of Krsna's smile is unobtainable, great mental difficulties and lamentation result. That sweetness is the only wealth of the gopis of Vrndavana."

Antya 17.44: "Krsna's speech is far sweeter than nectar. Each of His jubilant words is full of meaning, and when His speech mixes with His smile, which is like camphor, the resultant sound and the deep meaning of Krsna's words create various transcendental mellows."

Antya 19.94: "Krsna's eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body."

In addition to sastric descriptions of the Lord's personal qualities being like camphor, there are other passages comparing various transcendental aspects of bhakti to camphor:

Madhya 14.177-78: "There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Krsna, the Lord's mind is completely satisfied. Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet."

Madhya 19.181-2: "When the higher standard of ecstatic love is mixed with the symptoms of sattvika and vyabhicari, the devotee relishes the transcendental bliss of loving Krsna in a variety of nectarean tastes. These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.

Madhya 23.49: "Yogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty. Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes unprecedentedly tasty."

Madhya 25.277: "The pastimes of Sri Caitanya Mahaprabhu are full of nectar, and the pastimes of Lord Krsna are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness."

Srimati Radharani,

• wears dress made of Her youthful bluish modesty woven with syama colored threads, and also uttaria, which is red due to extreme attachment for the company of Krsna;
• is outwardly very clever and contradictory while at heart is submissive;
• has a complexion  like a yellow campaka flower and lightening;
• Her lips are reddish due to Her deep attraction for Krsna.

Her personal beauty is compared to kumkuma and Her friendship with Her associates is compared to sandalwood pulp. The sweetness of Her calm sobriety is compared to camphor. These three ingredients decorate the body of Srimati Radharani - kumkuma, sandalwood pulp, and camphor.

Srimati Radharani is the eternal consort of Lord Sri  Kåñëa and the embodiment of His hladini potency. She is known as mahäbhäva-svarüpiné, the personification of the highest ecstacy of divine love. She is the internal pleasure potency of the Lord; the incarnation of love; the queen of Vrindavan; and the crest jewel of the gopis.

The name Radha comes from the word aradhana: One who can serve   really loves Krsna,  and who can render loving service.

CHAPTER 8 

"Midday pastimes" 10.48-15.36

  

SUMMARY DESCRIPTION OF THE MIDDAY PASTIMES:

I remember Radha and Krishna at midday, full of desire, being served by Their attendants, enchanted by various ornament-like physical transformations of ecstasy arising out of meeting each other, being anxious out of shyness and eagerness. Being pleased with the joking words of Lalita and other girlfriends, They perform a sacrifice for Cupid, swing, walk in the forest, play in the waters of Radhakunda, quarrel over Krishna's stolen flute, enjoy conjugal pastimes, drink madhu, worship the sun god and play other such sports.

 (1)

 

Meanwhile, at home, Shri Radhika, who is so dear to the prince of Vraja, became attracted to Her beloved with all Her five senses simultaneously. Being very eager to meet Him, She told Visakha, who tried to pacify Her: "0 Sakhi ! The prince of cowherds inundates the mountain-like minds of the girls of Vraja with the ocean of His nectarean beauty, gives joy to the ears with His pleasant, joking words and He pleases the body (the sense of touch) with His body, that is cooler than millions of moons. He inundates the world with His ambrosial fragrance and with the nectar of His pleasing lips. In this way He forcibly attracts all My five senses!" (2-3)

 

"0 Sakhi ! With His beautiful dress, that shines like fresh lightning, His bodily luster that is like that of a fresh raincloud, His wonderful Murali-flute, His face that is like the full autumn moon adorned with a peacock feather and His beautiful star-like necklace, Shri Krishna, the enchanter of Cupid, increases the desires of My eyes!" (4)

 

"0 Sakhi ! With His voice, that is as deep as the rumbling clouds, with the attractive sound of His ornaments, with His joking words, that are full of tasty double meanings and with His flute playing, that attracts the best of women, like the goddess of fortune, Shri Krishna, the enchanter of Cupid, increases the desires of My ears!" (5)

 

"0 Sakhi! With the wave of His bodily fragrance, that defeats the pride of musk and that attracts all women, with the fragrance of lotus mixed with camphor on the eight lotuses of His body (the two feet, two hands, two eyes, navel and face) and with His bodily fragrance of musk, camphor, aguru and sandal paste, Shri Krishna, the enchanter of Cupid, increases the desires of My nostrils!" (6)

 

"0 Sakhi! With His chest, that is as beautiful as a sapphire gate, with His arms, that relieve the lusty affliction in the minds of the young girls like bolts, and with His body, that is made cool with camphor; yellow sandal paste, moonbeams and lotuses, Shri Krishna, the enchanter of Cupid, increases the desires of My heart!" (7)

 

"0 Sakhi ! With the sweet nectar of His lips, that makes the incomparable housewives of Vraja lose their taste for all other flavours, of which not even a drop can be attained without having great pious merit (read: great mercy from Krishna), and with His chewed betel leaves, that defeat the pride of nectar; Shri Krishna, the enchanter of Cupid, increases the desires of My tongue!" (8)

 

Just as Shri Radhika showed so much eagerness to meet Krishna, Tulasi came to the assembly of sakhis, placed the two Campaka flowers and the gunja garland from Krishna in Lalita's lotus hands and told her the latest news about Him. Lalita hung the Campaka flowers on Radhika's ears and the auspicious gunja garland, whose fragrance had increased through Hari's touch, on Her chest. When blooming lotus eyed Radhika touched these things She shivered and was covered with goose pimples as if She had directly touched Krishna's body. Then She became stunned, although She was so eager to go out (to meet Krishna). She was awakened by Her friends Calmness, Unwillingness and Fine intelligence and spoke joking words to Her girlfriends, who wanted to take Her out quickly (9-1 2)

 

"0 doe-eyed girls!" She said, "If you want to see Krishna, then go ahead! There is no need to wait for Me! Look ahead! Saibya is binding down the Krishna-deer with the noose of her words! The Krishna-elephant (padmi) fell into Candravali's trap. You girls are all lotus flowers (padminyah ), so you must certainly save this padmi (Krishna-elephant)! 0 Sakhis! Wise men never act rashly, knowing that thoughtless actions always fail! They think well before they act, so that their actions will be successful!" (13-15)

 

Lalita said: "This is true, because Hari did not show up at the trysting place, but went to see Saibya and her friends, so we should go there to destroy their pride!" (16)

 

Isa's (Radhika's) heart was moved with eager hopes for meeting Krishna, and realizing the obstacles to that meeting, She thought to Herself:

 

"How will I find Krishna while there are so many obstacles? My sister-in-law envies Me, My husband is very bitter and My mother-in-law is very crooked. The enemies' party, like Padma, is very strong, and Krishna is out there somewhere in the fields, always surrounded by His cows and cowherd boyfriends in the day!" (18)

 

Just as She anxiously thought: "How unfortunate I am that I can not meet Hari unhindered today!" Shri Radhika saw an auspicious sign. She heard an astrologer said: "A bull (Krishna) will suddenly be attainable on a mountain (Govardhana).” When Radhika heard this, Her left breast, hip, arm and eye suddenly began to twitch (understanding that She would meet Her beloved). (19-20)

 

Although the astrologer's words gave Her great joy, Radha's mind was filled with intense love and doubts whether She could meet Krishna or not. Then Dhanistha arrived and seeing her; Radha asked her for news of Her heart's lover; as if She was a river of desire. (21)

Comment:  Kavi Karnapura notes in his Gaura Ganodesha Dipika:  “That person who was once the dear gopi friend of Radharani and whose name was Dhanishta later appeared as Shri Raghava Pandit and later lived at Govardhan where he worshiped a Deity of Giridhari in great ecstasy. The gopi Dhanishta,  is always engaged in preparing foods for Shri Krishna. Similarly Dhanistha gopi always cooks for Radha and Krsna 

 

When She saw Dhanistha's smiling face, Radhika happily thought that Krishna had sent her. Although She was overwhelmed by different anxieties She was also very curious about Her heart's lover; so She slyly asked Dhanistha: "0 Sakhi! Where have you come from?" Dhanistha said: "From Vrndavana!" Radha: "Tell Me, did you experience the beauty of Madhava (the springtime, or Krishna) and Gotra varya (the best of mountains, Govardhana, or the best of cowherds, Shri Krishna. (Go  cows, tra  protector), the protector of the cows and the people of Vraja (Krishna or Govardhana Hill) there?" Dhanistha said: "Yes, I saw Him!" Radhika: "Tell Me, how is He?" (22-23)

 

Dhanistha said: "0 Sakhi, how great is the sweetness of this Madhava (Krishna, or springtime), inciting prema bhakti  in the hearts of the young gopis with his garland of blooming forest flowers that is attracting honeybees, with his blooming Tilak-flowers (or tilak that beautifies Krishna's forehead), and the nice singing of the cuckoos (sounding like Krishna's voice)!" (24)

 

"0 Sakhi! Who can describe the condition of Madhava (springtime or Krishna)? He is beautified by different flower buds (or: Krishna is decorated with eagerness) and His mere sight increases one's prema (pure love) for  Him  !" (25)

 

"Govardhana (the Hill, or Krishna the keeper (vardhana) of the cows (go )) shines with wonderfully colored mineral pigments. The venu (bamboo-reeds on Govardhana Hill, or Krishna's flute) always resounds there, removing the cows' fear of Indra's clouds (as Krishna saved the cows by lifting Govardhana Hill). Loudly warbling birds are sitting on the high peaks (srnga) of this hill that keeps the cows (or: Krishna loudly plays His horn srnga)." (26)

 

Shri Radhika became drunk from drinking Dhanistha's wine-like puns and started the following discussion with her, wanting to hear more about Her lover. She asked: "Where are you going now?" Dhanistha: "I came here to see You!" Radhika: "Why?" Dhanistha: "To tell You the news." Radhika: "About whom?" Dhanistha: "About the moon of Vraja". Radhika: "How is He?" Dhanistha: "He became overpowered by His enemy, the eclipse of Cupid!" (27-28)

 

"Krishna was defeated because He has His shadow as His sole companion (He is alone) and Cupid has many companions. Krishna is unarmed and Cupid has many arms (like his flower bow and arrows). Moreover; Cupid became angry with Krishna for defeating him in beauty, so He is striking Him with the (lustfully agitating) beauty of spring!" (29)

comment:Krsna once attracted Cupid at a place called Ter Mohan on the Parikrama marg close to ISKCON Vrindavana ,therefore His name is Madhan Mohan 

 

Cupid covered Krishna from above with his flower-arrows and all around by his agents like the honeybees, Pika-birds and the spring-breezes, keeping Him locked in the forest by Your lake. There Krishna hankers after Your company, like an army standing outside! Somehow Your dearest beloved has gotten into this trouble. He has saved You many times from these problems (by satisfying You). Only You can save Him. Do it quickly, otherwise You will be ungrateful!" (30-31)

 

"When Krishna is with You, He shines like the enchanter of Cupid, but otherwise He is Himself enchanted by Cupid, although He enchants the whole world!" (32)

 

"Hari wears many ornaments and He has made a flower bed for You in the kunja. Although He has many doubts in His heart, He is firmly determined and He speaks about You. Although He is a hero, He is attacked by cruel Cupid, impatiently staying in that kunja with humming bees and singing cuckoos! 0 Chaste girl! Hari's splendour resembles a fresh rain cloud, His silk dhoti shines like gold. He wears shining Makara earrings and His body is smeared with fine vermilion. His eyes resemble blooming lotus flowers, His neck is adorned with a garland of golden Yuthi-flowers and His head is beautified with a crown of peacock feathers. In the great ocean of His youth His beauty is the water, His charms the high waves and His conjugal moods the whirlpools. Despite the fact that the hurricane of His flute song threw all the gopis' eyes in that whirlpool like blades of grass, inundating them all, this Hari still appeared on the path of Your eyes!" (33-35)

comment : a devotee prays to Lord Gopinath in the way Srila Bhaktivinoda Thakura did in his Bhajan Gopinath  to free one from all material desires and be fully surrendered to Krsna free from all lust  

 

"0 Moonfaced Girl! Complete Krishna's fine cleverness by offering it the stream of Your own fine cleverness! Fulfil His fresh full youth with Your own fresh youthful beauty, His desire with Your lusty desire and Your nice ornamentation with His! 0 Ladylove! Krishna is madly in love with You, His heart is full of love, pierced by Cupid's arrows and surrendered to You! Now He has become agitated up to the point of fainting! So quickly go to see Your beloved!" (36-37)

comment: the love of the Gopis is called Kamanuga bhakti and is complety free from mundane lust ,fully transcendental 

 

When Shri Radhika drank these ambrosial words of Her friend, Her body showed all the signs of ecstasy. She looked very beautiful in Her extreme eagerness to go out with rapid, yet controlled gait. (38)

 

Then Kundavalli quickly arrived there and Shri Radhika went out with her; holding her hand in Her left hand and twirling Her toy lotus around in Her right hand. (39)

 

With Tulasi and Dhanistha ahead of Her; Lalita and Visakha on Her sides and all Her other girlfriends surrounding Her; Shri Radhika went out to meet Krishna. Shri Rupa Manjari, Her loving girlfriend, followed Her with all the paraphernalia for serving Radha and Krishna's lotus feet, all Her dearest girlfriends and two of her maidservants, who carried the paraphernalia for worshiping the Sun god. (40-41)

 

As they left Vraja (their home) Radha saw a married woman carrying a plate with yoghurt in front of Her and a blue-necked Casa bird, an ichneumon, some deer; a cow with her calves and a bull on Her right. Seeing two wagtail birds surrounded by bumblebees on a blooming lotus flower in a lake, Radhika mistook them for the lotuslike face of Her lover with His two nice dancing wagtail eyes, surrounded by His curly, bee-like locks. Seeing all these auspicious omens, Shri Radhika reached the forest, walking like an intoxicated elephant, surrounded by Her loving girlfriends that were blissfully making crooked jokes. (42-44)

 

Lotus-eyed Radhika entered the beautiful spring forest, making the trees and vines bloom with Her voice sounding like the sweet singing of the cuckoos, and Her ornaments that jingled even nicer than the humming of the honeybees and the Cataka birds. (45)

 

Seeing the forest before Her with its bluish splendour (like Krishna's splendour), Tilaka-flowers (looking like Krishna's tilaka), its beautiful big Arjuna trees (reminding Her of Krishna, who has a friend named Arjuna) and blooming Kadamba trees, the peacock feathers (like the one that Krishna has on His head) strewn all around, the Punnaga and Myrobalan trees, the Campaka flowers (that are used for Krishna's garland), the gold and coral trees (minerals used for ornamenting Krishna), Tamala trees (that are blackish like Krishna), gunja beads (that Krishna also wears), the shady shelter of the Kadamba trees (where Krishna likes to sit), the beautiful sound coming through the bamboos (like Krishna's bamboo flute), the fine vermilion (that also anoints Krishna's limbs), the blooming Madana trees (Madana is Cupid or Krishna), the best birds that have their playground there (just as Krishna is the abode of youthful, playful beauty), Shri Radhika mistook it for Krishna’s body, that fulfills all Her desires. (46-47)

 

In whatever features of the forest on which Her eyes fell, Shri Radhika recognised features of Krishna's body. Thus Cupid's arrows entered Her heart, giving Her pain. But still She felt happy, how amazing! (48)

 

Her girlfriends also saw the forest as if it was Radha's body, bestowing all bliss. The forest was beautified by Jhinti trees, just as Radha is surrounded by Her beautiful girlfriends . The forest is full of fresh jasmine-flowers surrounded by drunken honeybees, and Shri Radhika wears a garland of such jasmine-flowers. The trees in the forest have many shady branches (sakhah) just as Shri Radhika has a friend named Visakha. The forest is filled with blooming Madana (Dhutura) flowers, just as Radhika is agitated by Madana (Cupid). The forest is full of Manohara vines, and Shri Radhika is also manohara (mind blowing). The forest is full of wood upa) just as Radhika is very beautiful upavati). The forest is full of cool and blossoming Lakuca trees and Radhika has cool, fully grown breasts (kuca). The forest satisfies Krishna's cows (go) by offering itself to Him as Shri Radhika satisfies Krishna’s senses (go) by offering Herself to Him. The forest is full of beautiful birds (suvayah ) just as Radhika is of beautiful young age (suvayah) . The forest is full of Varaka-trees, just as Shri Radhika is always disturbed by Her elders (varakah). (49-51)

 

"Why have the expert group leaders (yuthesvaris) and their friends not met Krishna, despite looking for Him in the deep forest? And why did this lusty Krishna leave them all?" Radhika thought to Herself. Then She saw a Krishnasara buck grazing with some does on Her right and a peacock enjoying some peahens on Her left. This upset Her, as She took the buck and the peacock to be Krishna, enjoying with some other gopis. (52-53)

 

When Shri Radhika saw a Tamala tree with golden Yuthi flowers at its foot and a peacock dancing on the tip of its branch, She first thought it was Krishna, but then She became doubtful. (54)

 

Radhika was bitten by the snake of loving envy that took away Her discrimination. She became terrifying and, wheeling the road of Her eyebrows like Siva's bow, She told Dhanistha: "0 Dhanisthe! What is this?" Dhanistha said: "What? Where?" Radhika: "Look, before you!"  Dhanistha: "That is just the forest!" Radhika: "What is there in the forest?" Dhanistha: "Just forest creatures, nothing else!" Radhika: "0 Cunning girl, are your eyes closed? Can't you see the moon of all cheaters (Krishna) is dancing before us?" Then She told Her girlfriends: Dear sakhis! Look at these most deceitful, wonderful dancers (Krishna and Dhanistha) that give us joy with their dancing! With His impudent dancing and with His sweet words Hari deluded and subdued Dhanistha, making her a crooked dancer like Himself! This Dhanistha shows great skill and eagerness in dancing the chaladutya (sly canvassing dance) being sent here by that woman-thief Krishna. With this deceitful dancing she lured you all here!" (55-59)

 

Look there! The buck named Suranga cheats his doe Rangini and enjoys with other does, even if I see it he does not stop. He is as deceitful as Hari, who would do the same to Me. This buck has learned this all in Hari's association, therefore he is really a Kuranga (deer; or unfair player ku-ranga )." (60)

 

"Just see! This peacock named Tandavika shamelessly leaves his peahen (named Sundari), who belongs to My entourage, to enjoy with other peahens, right in front of us! He became so wicked in Krishna's association!" (61)

 

Dhanistha smiled and said: "0 chaste girl! You showed all of us Your wonderful dancing! We all became very happy seeing this unique performance! 0 Radhe! The desired object may be easy or difficult to obtain, but it always keeps the attached person in anxiety about the obstacles to it's attainment! 0 Friends! Come, we will quickly go and tell Krishna about Radhika's wonderful dancing! He will enjoy with Her because He likes Her, for qualified people like other qualified people!" (62-64)

 

Seeing the smiling faces of Her girlfriends, Radhika was astonished and when She looked again, She saw the trees embraced by the vines. This made Her shy (as She thought of Herself as a vine in the embrace of the Krishna-tree). (65)

 

Seeing Radhika's thirst for drinking the nectar of Krishna's wonderful sweetness, caused by seeing Vrndavana's playful beauty in the springtime, and seeing Her mind disturbed by various illusory visions, loving intoxication and eagerness for meeting Krishna, the sakhis quickly proceeded, joking with Her. (66)

 

Suddenly Radhika approached a deity of the Sungod in a kunja in Her beloved flower garden named Madana Rana Batika (the garden of Cupid's battle. Offering Her obeisances to the deity with great devotion, slender Radhika prayed with folded hands for a beautiful benediction: "0 Lord, may I, by your grace, attain Govinda's lotus feet unhindered today!" (67-68)

 

Seeing the deity's blooming face and eyes, Shri Radhika understood that he was pleased with Her. Again She offered Her obeisances and then left that garden with Her girlfriends. (69)

 

Lalita ordered two maidservants to stay in that garden with the paraphernalia for worshiping the sun, along with some of Vrnda's fairies. (70)

 

When She caught the strong fragrance of Murari's beautiful body, which smells like blue lotus flowers smeared with musk spreading in all directions on the road, Radha became intoxicated and suddenly wanted to fly up to Him like a honeybee. (71)

 

Smelling His beloved's pure bodily fragrance, which eclipsed the smell of lotus flowers smeared with vermilion, suddenly inundating the nearby forest like the ambrosial waves of the Ganga, Krishna began to shiver with ecstasy and He wanted to fly to Her like a bee. Pleased by Radha's bodily fragrance, which pervaded the forest, Hari became eager to see Her; thinking that She was far away, so He engaged Vrnda in bringing Her. (72-73)

 

While Shri Krishna, the king of the kunja, arrived in the abode named Nara kunja , or Kunjara (near Radhakunda), Radhika saw Vrnda coming before Her, and, considering her to be the fulfillment of Her desires personified, thought: “Hari sent her to Me, being eager to hear from her about My arrival!" (74)

 

Vrnda placed Krishna's blue ear lotuses, that were surrounded by honeybees blinded by His bodily fragrance, on Shrimati's ears.(75)

 

Shri Radhika became intoxicated by the fragrance of these flowers and felt just like touching Krishna indirectly by touching them. With great effort She controlled the symptoms of Her ecstasy before Vrnda and asked her:

 

"Vrnde, where have you come from?" Vrnda replied: "From Hari's feet". Radha: "Where is He?" Yrnda: "In the forest by Your lake!" Radha: "What is He doing there?" Vrnda: "He is learning how to dance" Radha: "Who is His teacher?" Vrnda: "Your very form, which is like a dancing girl whom He sees in each direction. He is simply wandering around, dancing behind You!" (76-77)

 

Radhika replied: "Vrnde! You are mistaken! His mind does not follow My form, but that of Padma, whose fragrance is carried on by the wind called Saibya! This stream of fragrance has made the black bee Krishna deluded with greed!" (78)

 

Vrnda said: "Listen 0 Gauri (golden girl)! Hari is expert in destroying the wind (like the wind demon Trnavarta)! He is eager to be with You, His sly words will blow that Saibya-breeze away! She went back to Gauri tirtha with Candravali!" (79)

 

Radhika said: "Vrnde! What is the use of all this talking? Venerable Jatila ordered us to worship the sun god. I will go and bathe in Syamakunda's water; that sprung from the Patala-region, and after that puja I will return home!" (80)

 

Again Radhika asked Vrnda: "Vrnde, where are you going?" Vrnda said: "To Your lotusfeet!" Radhika: "What for?" Vrnda: "To tell you the good news from Your kingdom (Vrndavana)!" Radhika: "How is it?" Vrnda: "Vrndavana is adorned with incitements of Madhava (the spring, or Krishna), who is eager for Your merciful glance!" (81)

 

Then Kundalata boldly said: "Vrnde ! Stop your sly canvassing! Jatila has entrusted Radha to me for Surya puja out of great fear of Krishna! After we bathed in the Patala Ganga-water of Syamakunda I will secretly take Radha to the altar for worshiping the sun god, but if Krishna is there, we will not go there, but to Manasi Ganga! Jatila ordered us not to take Her where even Krishna's fragrance hangs!" (82-84)

 

Vrnda said: "Kundalate! Why are you so scared of Hari? There's no need to take Radhika to Manasi Ganga! If you don't want Him to see Her; then listen to my solution: 0 Chaste girl! Now Krishna is sitting on the bank of Syamakunda, afflicted by lust! You can freely take the eastern road towards that bathing place in the Madhavi-forest which is filled with water flowing from Aristahanta's (Krishna's) famous lotus feet! This is a very lonely place, no one will see you there!" (85-86)

 

Hearing this, Lalita said: "Kundalate! Why do you fear your own cousin-in-law Krishna? Though you are bold, now you are bewildered like a weakling!" (87)

 

Shri Radhika said: "Sakhi ! Let's go to My lake Radhakunda to admire the beauty of the spring forest after bathing. What can Krishna do to us? Vrnde! Go quickly! We can bathe wherever we want and chase Him away! Men should not stay where women bathe and they should not look at them either! Why should cowherd boys like Him stay there?" (88-89)

 

Vrnda said: "Radhe! I am very tender and Hari is very strong! How can I stop Him? Sakhi, You are bold and strong, it is Your duty to throw this boy with the peacock feather crown out!" (90)

 

Kundavalli said: "Vrnde, you are wrong! How can Candi (bold Radha, or Kali) throw out Pasupati (Krishna the cowherd; or Siva)? She pervades Him as His better half (wife)!" (91)

 

Yrnda said: "Subhadra's wife Kundavalli is enjoyable by Madhusudana and she likes Punnaga trees (like a Kunda-vine she will wind herself around Krishna's tree-like body)." (92)

 

Seeing her friends laughing and seeing Shri Radhika getting upset, idle and grave, Vrnda, in order to indicate Krishna's desire for Radhika, said: "Lalite! Quickly answer me: What should the wind (sakhis ) do to blow the cloud (Shri Radha) to the thirsty king of Cataka birds (Krishna)? Quickly go and do your duties (by bringing Krishna here)!" (93-94)

 

The sakhis said: "Vrnde! If this Cataka bird is fixed on the rain cloud only, then the wind will quickly bring some rain clouds and joyfully give this bird nectar to drink!" Vrnda said: "Dear friends! Can the rain clouds, when repeatedly moved by the wind, give joy to the Cataka bird, even if they carry no rainwater? So feel free to go to Syamakunda, bathe in Manasa Pavana Ghata there and worship Mitra (the Sun god or Govinda). I have something to do here!" (97-98)

 

When the sakhis thus left, Vrnda cleverly sent two sarikas (female parrots) to spy. She sent Suksmadhi out to spy on Jatila in Vraja and Subha to spy on Candravali at Gauri tirtha. Then she went to the place where all the paraphernalia for Radha and Krishna's service are kept and seeing the nice arrangements, she praised her maidservants there. Through her maidservants Vrnda had all the paraphernalia for Radha and Krishna 's spring pastime (Holi), Their swinging, honey drinking, forest play, conjugal love, water play, mutual dressing, picnic, sleeping, recital of the parrots and the dice game put in the right places. Then she gladdened and encouraged all the mobile and immobile playmates in Vraja by announcing Radha and Krishna’s arrival to them. Eager to bathe in the nectar-ocean of loving sentiments that was agitated by the full moon of Radha and Krishna's meeting and seeing each other; Vrnda hid herself in Hari's nearby kunja to witness this. Nandimukhi also became very eager to see this, so she followed the others and joined Vrnda. (99-105)

 

Although Krishna could see His beloved coming down the road between the Bakula trees, surrounded by Her girlfriends, He could not believe His eyes, being overwhelmed by conjugal joy He had already been disappointed in his hopes many times before. (106)

 

Shri Radhika , seeing that Krishna was overwhelmed by intense ecstasies of astonishment, was also not sure whether She really saw Krishna or not. Previously She had mistaken a Tamala tree to be Krishna and Her girlfriends had laughed about Her utterances, making Her feel very embarrassed. (107)

 

Radha and Krishna were moved by each other's innumerable , naturally perfect attributes. Being intoxicated by the joy of seeing each other; They though to themselves:

 

(Krishna thought:) "Is this the family-goddess of luster; the goddess of youthful beauty, the opulence of sweetness personified, or a flood of elegance? Is She a river of bliss, a stream of nectar, or is it My beloved, coming to give joy to all of My senses?" (109)

 

"My dearly beloved One, whose face is a moon for My Cakora bird-like eyes (living only on the moonlight), who is the lotus for the honeybee of My nose, the mango pit for My cuckoo-like tongue and lips, the sound of whose ornaments attracts My two deer-like ears, and who is a river of nectar for My body that is burning in the fire of lust, has come to Me. The desire tree of My fortune has now born fruit!" (110)

 

 (Shri Radhika thought to Herself when She saw Krishna:) "Is this a Tamala tree, a cloud or a sapphire sprout? Is it a mountain peak or collyrium, a swarm of black bees or the stream of the Yamuna? (All these items have Krishna's blackish-bluish complexion) Or is it the glances of all the doe-eyed gopis, that create blue lotus flowers?" (111)

 

"Is this Cupid? No, because Cupid has no body (He is named ananga, the unembodied one)! Then is it the king of spiritual flavours? No, because that king is not righteous! Is He an ocean of ambrosial flavours? No, because that ocean is unlimited! Then is it a blooming desire tree of divine love? No, because such a tree does not move. Then is it My beloved? Could I be that fortunate?" (112)

 

"0 Visakhe! Tell Me the truth! Is it My lover; coming before My bee-like eyes like a lotus flower or am I mistaken, 0 sakhi ?" Visakha shivered all over her body when Radhika asked her this. Her voice faltered and Her eyes became restless because her girlfriends joked with her; and she said: "0 Fair faced One! Your lover; who is the nice musk-tilaka on Your forehead, the muskpictures on Your breasts, the muskdrop on Your chin, the beautiful black collyrium on Your eyelids, the blue lotusflowers on Your ears and in Your hair; has now come to You. You are very fortunate! Now go and see Him!" (113-114)

 

In this way Radha and Krishna were moved by naturally arising moods of pure love and bliss from seeing each other; leaving Them both completely motionless. (115)

 

In the poem Govinda Lilamrta, which was the result of service to Shri Rupa Gosvami, who is a honeybee at Shri Chaitanya's lotus feet, the encouragement of Shri Raghunatha Dasa Gosvami, the association of Shri Jiva Gosvami and the blessings of Shri Raghunatha Bhatta Gosvami, this was the eighth chapter; dealing with the midday pastimes.