[2] Kṛṣṇa turned nine years old and this showered bliss. Govardhana was worshiped in this year with greater attention than in the previous year. When the worship was finished and some months passed, Śiva-rātri arrived with auspicious characteristics and attracted everyone. Every year they would go with joy to Ambikā forest to worship Śiva since that place was a commonly accepted place of worship, though generally people went there with desires for fame and fortune. There they would give abundant wealth in charity. But that year the time was not proper for the worship because of the day and constellation. When the inhabitants were about to go to Ambikā forest, Kṛṣṇa, unsteady with great flowing waves of exciting pastimes, attracted the hearts of all the cowherds. What more can be said? Nanda’s heart was also moved by Kṛṣṇa. Nanda desired to make that journey and made preparations.

[3] Gathering many materials and quickly bringing out long carts for luggage, engaging many people, they yoked the bulls to the carts carrying various excellent ingredients, while experiencing busy excitement.

[4] Yaśodā, the guardian of Vraja, having a pure fragrance of love for her son, made the journey with them to give great happiness to the wives of the cowherds. What more can be said? All except for Upananda and Abhinanda, who were appointed to protect the cows and Gokula, joyfully went there. Sannanda and Nandana followed Nanda and Kṛṣṇa as their protectors.

[5] Particularly to be noted:

The exceptional women of Vraja were most beautiful. Their khaṣjana bird eyes danced in their lotus faces. Their breasts like golden pots shone with various patterns of musk. The ankle bells on their lotus feet made attractive sounds. ||1||

Not only could the people leaving Vraja be seen from the distance, but they were also heard because of the sound of the carts and the commotion made by their talking. They could be understood to be present even by the blind. ||2||

Coming from all directions they went to Ambikā forest with instruments, singing, showers of flowers and shouts of “Victory.” As well there were crowds along the road eager to see Kṛṣṇa. Both devatās and humans were overcome with emotion at every moment. ||3||

Kṛṣṇa and Balarāma, ascended a cart lined with a blanket and went surrounded by walking guards. ||4||

Seating himself on the high cart, Kṛṣṇa, with heart eager to see the festival, moved gracefully on the road. ||5||

With friends as commanders, looking at the curious sights while being caressed by his mother, he entered Ambikā forest. ||6||

Just as a farmer first finds it difficult to obtain water and then finally obtains a shower of nectar, the travelers going to Ambikā forest by good fortune attained Kṛṣṇa. ||7||

[6] On this journey an astonishing event took place.

The waves of the river mixed with tears, having śaivala plants as hairs standing on end and lotuses as blossoming eyes, flowed over the river bank to attain the great ocean of Kṛṣṇa’s beauty and became stunned. ||8||

[7] Controlled simply by his name, all people on seeing Kṛṣṇa’s lovely form uttered, “Look! Look!” With difficulty, Kṛṣṇa prevented such disturbance. Eventually the Vraja residents arrived at their camp.

[8] After arriving there, bathing and giving charity along with priests and well-wishers, out of curiosity to see the residents of the holy place, lotus-eyed Kṛṣṇa, shining after taking bath and applying sandalwood, began to wander around the place with his friends and Balarāma. They were delighted on seeing the different ornaments, the people born in different states and regions, with different dwellings, food, language, worship, and resting places.

[9] On seeing them, those people exclaimed loudly, “Look! There is Kṛṣṇa, there is Balarāma. There is Śrīdāma.”

[10] They heartily tasted with their eyes as tongues the honey flowing from his beautiful form. Bewildered by drinking the honey of his form, offering themselves completely for their own benefit, with lowered, handsome faces filled with tears, they came from their houses, approached him and remained standing with folded hands.

[11] Kṛṣṇa accepted all their offerings and graciously accepted their affection, “All the wealth, people and objects that you and your relatives possess belong to me. Now I offer all that back to you. Let all that remain with you.” Satisfying them, he eventually returned to his own residence.

[12] Coming to his residence, finishing his dinner and giving bliss to his mother, he donned the best ornaments, garlands and clothing. Surrounding himself with his friends, for his own benefit, he stayed up attentively all night along with the other pilgrims who came to observe Śiva-ratri, in order to worship the great devotee, the supreme guru in the devotee line, who bestows auspiciousness to all devotees. He then watched various people creating astonishment by their various types of knowledge near the Śiva temple, noisy with the clamor of the Vraja residences, people from other places and royalty.

The people of Vraja shone like desire trees at that place. Fortunate Nanda, son of Parjanya, shone like the presiding deity of those trees. ||9||

[13] When dawn arrived, the residents of Vraja distributed delicious food and gave respect to unlimited brāhmaṇas who were attracted by their famous generosity. By this they increased their fame. They then sent off all those pilgrims who were like old acquaintances, with behavior producing abundance of the highest affection.

In this way Kṛṣṇa spent the night, nourished by the care of his parents and the inhabitants of Vraja, at that place on the dark moon.

[14] The next night was not filled with all the pilgrims. When the clamor had died down, because of fatigue from staying awake the previous night, deep sleep overtook everyone.

[15] Kṛṣṇa went away some distance out of shyness and for play. Happy from his friends’ association, he fell asleep.

[16] In the darkness of night which spread everywhere, an old python without poisonous fangs crawled up and swallowed the lotus feet of Nanda.

[17] When the snake had swallowed up his feet, Nanda, whose remarkable mind was always filled with the form of Kṛṣṇa, woke up and cried out for Kṛṣṇa:

“Ah! O Kṛṣṇa, Kṛṣṇa! O Kṛṣṇa, Kṛṣṇa! Why is this snake swallowing me?” Because of thinking of Kṛṣṇa, he fainted. ||10||

[18] Brave guards stood up and took their swords. The strong-armed men, seeing the snake which was like Rāhu devouring the moon, became extremely afflicted. When chopping with swords became useless, they could see no method of stopping the python. Drowning in sorrow, they beat the snake with flaming pieces of wood to inflict pain.

[19] But still the python would not let go of Nanda. Waking up on the first calling of his name, Kṛṣṇa stood up and, running at the speed of Airāvata, arrived there in a moment.

[20] When Kṛṣṇa arrived, the long snake touched Kṛṣṇa’s lotus feet with his tail accidentally.

[21] On touching Kṛṣṇa’s feet, the snake immediately let go of Nanda. Giving up that body the snake became a Vidyādhara.

[22] When Kṛṣṇa’s soft hand touched Nanda’s feet, Nanda regained his previous normal condition.

[23] When all saw this with astonishment, the being named Sudarśana Vidyādhara, having regained his previous body, began to praise Kṛṣṇa and explained how he had been cursed. Taking permission, the Vidyādhara returned to his previous abode.

[24] What to speak of others, the married women of Vraja, who, having given up shyness, had come here on the occasion of the vow, experienced helplessness in this situation.

[25] Now gathering together, they spoke in loud voices.

Kṛṣṇa and Balarāma then embraced their father and mother, the mothers embraced Kṛṣṇa and Balarāma, and other women embraced the mothers in great joy. ||11||

[26] When dawn arrived they quickly decided to leave. Getting on the attractive carts they covered the long distance quickly and arrived at Vraja.

[27] With the sound of the Vedas accompanied by music and singing, Upananda and others welcomed and worshiped Nanda, Kṛṣṇa and the other pilgrims according to etiquette. They took them to some groves, had them bathe and using their own people, cooked and served food. Mingling jovially, they asked about their health, made the pilgrims happy and then had them spend the night in their own homes.

[28] The reciter concluded:

O Nanda! You have given birth to a famous son, a moon. The light from his toe nail destroys all darkness. ||12||

Chapter Twenty-nine - Further Pastimes with the Gopīs

[1] Snigdhakaṇṭha then began speaking in the night (among the sakhīs).

When the gopīs finished the rāsa dance and returned home, the people there were not at all worried because Yoga-māyā had produced copies of all the gopīs in their houses. The people in the houses thought they had prevented them from going. ||1||

[2] Kṛṣṇa passed all the following nights in pastimes of the rāsa dance filled with various rasas. Vṛndā assisted in various ways.

Vṛndā and her group placed tamāla trees near Vraja and effulgent herbs at a far distance. In this way she served Kṛṣṇa for his meetings with the gopīs. ||2||

She made the forests blossom and called the gopīs there. She made them sit there all night in a waking state. He would embrace the gopīs constantly and held the pastimes to his heart like a necklace. ||3-4||

[3] Sometimes Kṛṣṇa would come to their houses like a thief.

With the help of Lalitā he put on Viśākhā’s clothing, or with Viśākhā’s help would put on Lalitā’s clothing. Then he would go to Rādhā’s house in the dark. ||5||

[4] In the darkness of night he would speak like a sakhī to resisting Rādhā:

“O Rādhā! The best cowherd Kṛṣṇa is acting your best friend. I swear that you should accept his friendship.” ||6||

[5] When elders somehow found out about his coming to the house, he decorated the bowers in the company of the gopīs with his pastimes.

[6] Rādhā was expert in cheating the elders of her house:

“O old woman! The devatā who has frightened you and me in the night has been driven away from here by a knower of mantras and is destroying the bowers.” ||7||

[7] “He is no longer in the house. But do not go to the bowers.” That is what she hinted by her words.

[8] One sakhī spoke, “Jewel among the elders! On my friend’s cheek tinted with kuṁkuma there is certainly a design of a makara ornament. I did not make that design for fun. Some opposing gopī has drawn this on Rādhā’s cheek. That is not a lie.” ||8||

[9-10] In this statement the suggested meaning is a reversal of the self and the competing gopī: I have drawn the design, not the opposing party. The poet indicates that the sakhī’s words are false.

[11] The women who were separated from Kṛṣṇa in Vraja because of many obstacles felt like women whose husband has gone to a distant country.

Kṛṣṇa thought, “You see Rādhā. You speak to her, touch her and embrace her. O mind! You become blissful on relishing her actions which you repeat within yourself.If you do not believe in this, you will die. But what happiness will you attain on thinking that you will die?” ||9||

[12] At that time one sakhī came and spoke to Kṛṣṇa:

“In separation Rādhā experiences ornaments to be burning like fire and fire (death) gives her pleasure. By what method can you appease her? O master! You are her life and she is your life. That is clear. By such words I do not really depict her situation.” ||10-11||

[13-14] Her longing is described. One sakhī spoke to Kṛṣṇa:

This longing inspires Rādhā even more, but it does not inspire you. O Kṛṣṇa! For this reason her longing does not give her the happiness arising from satisfaction. ||12||

Rādhā is not capable of either accepting or giving up her body, which is split open by tears, shivering, change of color, choked voice, hairs standing on end, perspiration, paralysis, and fainting. This longing, because it obstructs the destruction of life, gives suffering to her, as if she had a lump of food in her throat. ||13||

O Mādhava! You are full of good qualities and have full power through your arms. Can you not take this Rādhā full of good qualities and beauty into your heart and console her? ||14||

[15] Rādhāgoing to meet Kṛṣṇa is described. A sakhī speaks to Rādhā using suggestion:

O friend! Where are you going with unsteady eyes? You are most enthusiastic to go forward. Why have you fixed that place in your mind? I do not understand where you are going. Seeing a tamāla tree you become stunned and you merge in the group of sakhīs with deceptive gestures. ||15||

When the sun sets you depart to a mountain in the east. Thus it seems that you are going to meet Kṛṣṇa for some pastimes. ||16||

[16] The appointment:

On a moonlit night many women imbued with love, dress in the best white cloth, and set forth to meet Kṛṣṇa. This is true. In this appointment, all their actions were made useless by recollecting their lover, for then they became filled with bliss and covered with effulgent smiles. ||17||

Light and darkness became one at that time. Only fools describe the gopīs wandering about for Kṛṣṇa in the darkness. ||18||

They trembled in their hearts at the beginning and their feet became paralyzed on setting out. When Kṛṣṇa appeared in their mind their bodies stopped. The cause of their meeting was divine will alone, for that will alone pulled them forcibly towards Kṛṣṇa. ||19||

[17] Sometimes a sakhī would bring another sakhī to meet Kṛṣṇa during the daytime by trickery:

“O friend! The peacocks are fearlessly dancing everywhere. It seems that a dark cloud has appeared among the peacocks and is sporting.” ||20||

[18-19] It is suggested that Kṛṣṇa was there alone among the peacocks.

The woman decorating herself for a meeting is described next.

She picked flowers and made a special bed, not available in the three worlds Ah! Such a bed is not available even in Vaikuṇṭha! This gopī, preparing herself all alone, was not aware that her friends had come. ||21||

One sakhī spoke to Kṛṣṇa about her Rādhā’s longing:

“O Kṛṣṇa, holder of the cakra! Having prepared a bed, my friend thinks of your arrival. Not seeing you, she cannot tolerate the passing of even a moment of time. Her hands begin to shake terribly and her ornaments and dress become disheveled.” ||22||

[20] Sometimes Rādhā was cheated. A gopī spoke to Kṛṣṇa:

“O supreme lord! Your scriptures teach not only enjoyment and liberation but also devotion to friends like us.” ||23||

[21] The defeated Rādhā is described. A sakhī spoke to Kṛṣṇa:

“You can destroy a woman by showing yourself marked with the fingernails of another woman. But you show great skill in destroying a woman even without this.” ||24||

[22] A friend scolded Rādhā and acted as a messenger:

“O proud woman! Hear what my friends and I are saying. Just worship Kṛṣṇa according to your natural tendency.” ||25||

[23] The friend speaks to Rādhā who had become stubborn:

“O Rādhā! Why are you so proud? Give up your eyes burning with arrows of pride. Kṛṣṇa will release his eye weapon—a cloud spreading showers everywhere.” ||26||

[24] Then Kṛṣṇa arrived in a flurry, his body red with nail and teeth marks. Kṛṣṇa spoke and Rādhā replied:

“O dearest!”

“O dearest Kṛṣṇa!”

“Why is your face shriveled?”

“Don’t you know the cause? Curse you!”

“What has happened?

“Why do you have wounds from nails and teeth?”

“While you were sleeping the demoness of sleep did this to me.” ||27||

[25] A sakhī spoke to her:

“The timid woman’s heart will shirk when there is lightning playing in the clouds. Silly girl! Why are you smiling at Kṛṣṇa? I cannot praise a person with marks on his chest.” ||28||

[26] Rādhā spoke to Kṛṣṇa:

You are shining red with her red cloth and the crimson marks of her nails. Your lips are clearly blackened with her collyrium. ||29||

The black cloud, approaching the east direction (Candrāvalī), then comes to us and hides the marks of that encounter out of shame. ||30||

You became a turtle supporting the base of Mandara Mountain and showed a woman’s form as Mohinī. You are not worthy of the name Ajita (unsurpassed) because you were actually intent on letting the devatās enjoy by giving them nectar. ||31||

Giving me up (hitvā) you enjoy and accepting her (hitvā) you enjoy. This is not a lie. Hitvā can mean “give up” and “accept.” ||32||

A lusty person has no judgment. That person cannot distinguish the tasty from the insipid. See! Mādhava drinks the insipid mouth of the flute and cannot give it up. ||33||

[27] Kṛṣṇa spoke:

O Rādhā! Your body is slender. You have a tender heart and fine intelligence. I ask how your mind can maintain such long-lasting anger.

Your face is soft like a lotus and your tongue is soft like a new petal. But why are your words so cruel? Yes, I know. Your heart is a thunderbolt. That is the cause of your cruelty. ||34-35||

[28] Let that be! I do not derive as much pleasure from your joy as I do from your anger–by which you show your independent nature through words and beatings. ||36||

O Rādhā! I am not pained so much by getting beaten by your play-lotus in anger as I am by your dear feet being pierced by thorns. ||37||

[29] When he pacified her, with his own interests in mind, she replied:

‘O master of Lakṣmī! I have tolerated your separation which is like Agastya swallowing the ocean of happiness, like the wind destroying the great cloud of respect, like a snake devouring living beings, and like summer forest fire destroying a forest. How can I tolerate your constant bad conduct?” ||38||

[30] Seeing Rādhā weep, her friend spoke to Kṛṣṇa:

“The evening is red (passion) and the day is clear (purity). It is proper that the two combine, but it is not possible to combine with the contaminated night.” ||39||

[31] “But you are the opposite, not pure.” That is the indication. Angry Rādhā again spoke to her sakhī:

“My heart was on fire. Why do you criticize him since, after destroying affection in my heart, he destroyed that flame? When affection, the cause of pain, is destroyed, I will immediately be free of happiness and sorrow. He will be happy in association with many gopīs. Ah! Then who will suffer?” ||40||

[32] In order to stop Rādhā’ tears, Kṛṣṇa then spoke some clever words:

“O angry gopī! It is said in the scriptures concerning gems that the pearl arises from oysters. As I see some pearls (tears), my hand goes quickly towards your face.” ||41||

[33] Turning her head away, she spoke internally, showing the mood of a woman disgusted with her lover because of a quarrel (kalahāntaritā):

“O mind! If you want to subjugate Kṛṣṇa by your anger when Kṛṣṇa comes under control, why should you not give up your anger which is no longer functional?” ||42||

[34] Rādhā’s sakhī spoke to Kṛṣṇa:

“O killer of the Mura demon! If you accept the woman who has scratched your chest as your lover, then our eyes will blaze. O lover of the gopīs! The woman who takes anger lightly will make anger towards you her very life. Though associating with you is difficult for her to achieve, it now becomes easy.” ||43-44||

[35] When the sakhīs said this and turned away, Kṛṣṇa remained there for some time and then began wandering around at a distance.

May the sound of wind in hollow bamboo similar to the sound of Kṛṣṇa’s flute, be victorious, for it made angry Rādhā’s hairs stand on end. ||45||

[36] One sakhī with crooked nature, understanding this, spoke:

“O Rādhā! When he becomes offensive why do you not speak roughly with him? Why do you not show anger in your mind? Ah! I am not respected. I am not happy with you.” ||46||

[37] Rādhā spoke to herself:

“This sakhī says I should be angry. I do not know how to be angry. Though crookedness may be used to display anger, I do not know how to be crooked. Ah! My mind desires to see Kṛṣṇa’s attractive lotus eyes endowed with a smile. How can my mind appear otherwise? I cannot think what to do. Though he offends me, my heart is attached to him. If I cannot give up my heart, how can I give up Kṛṣṇa?” ||47-48||

All glory to the sound of the flute which taught Rādhā forcibly about her anger and attracted all the sakhīs along with Rādhā. ||49||

[38] Seeing Rādhā’s face, Kṛṣṇa was in doubt for a suitable analogy. A sakhī present there spoke to him:

“Do not boldly think that her face is the moon, for her face conquers all, has bows for eyebrows and shoots arrows through her eyes.” ||50||

When Rādhā attained Kṛṣṇa, she was a like a bee attaining a lotus, rather than like a fish attaining water. ||51||

Rādhā had subdued her lover.

Begged by Kṛṣṇa, but not desiring to receive his touch, Rādhā repeatedly orders Kṛṣṇa with instructions to tie her belt or cloth. How astonishing! It seems that all his limbs are made of heavenly liquor by whose association his insane pleas increase. ||52||

When Kṛṣṇa speaks of Rādhā’s supreme form, she does not hear that description, but instead gazes at his astonishing form. ||53||

[39] After this, the sakhīs discussed among themselves:

“Rādhā, like a golden campaka, enjoys pastimes placing herself below Kṛṣṇa, who is like a tamāla tree. But because of her boldness I know that she has the desire for enjoyment while being above him.” ||54||

[40] Lalitā began to sing a song in lalita-rāga of early morning. It had the most excellent form, as if inspired by a dream in which a guru had given instructions.

After waking up in the best of bowers, he sees the glow of the sun. He wakes sleeping Rādhā and gazes at her followers.

Wearing a peacock feather in his hair, he attracts my mind.

He excites all the young girls and he externally approaches Rādhā boldly. He is attached to wandering on the path in the deep forest. He spreads great joy on that path. By hope he destroys the poison of separation. His form gives eternal bliss. ||55||

[41] The good fortune of Rādhāon another day is described.

Coming to the bower, a sakhī saw Rādhā’s boldness, smiled gently, and placed the flute in her hand and a peacock feather on her head. ||56||

[42] Treating the sakhī in a special way, Rādhā spoke to her:

“The dear lover is sleeping on a bed in the attractive bower. O dear sakhī! I ordered you to steal his flute quickly for fun. Taking the flute you came here. I think you must be tired. You must go on another path, a path difficult for us.” ||57||

[43] In this way the desires of Kṛṣṇa and the gopīs were under the control of divine fate like agriculture during the monsoon seasons. Then on Vasanta-paṣcamī, joining the gopīs while playing vasanta-rāga, Gopāla began his pastimes with them.

[44] On that day, when the mādhavī creepers first began to blossom with groups of buds whose sealed tips were broken open by zealous bees, Vṛndā had been disappointed because it was impossible for Rādhā and Kṛṣṇa and others to meet without restrictions. But a group of her joyful friends came and gave her happiness.

[45] “O Vṛndā! Why are you so despondent? Come and hear about something pleasant.”

[46] Vṛndā said, “What is that?”

[47] A sakhī said, “Something you will like.”

[48] Vṛndā said, “Please tell me.”

[49] The sakhī said, “One friend saw Mādhava near a mādhavī creeper. Seeing the intense pain of separation in Rādhā, she then caused great emotion in Rādhā. Then in the company of other sakhīs who were singing this song in Vasanta-rāga she, along with Rādhā, approached Kṛṣṇa.

[50] The song:

The forest of Kṛṣṇa is resplendent with pastimes, longing to bring Kṛṣṇa and you quickly here. It is full of sweet rasa.

Thousands of mādhavī creepers are waking up as if yawning and, being kissed by bees, are remembering a lover.

Vṛndāvana’s hairs are standing on end as the mango buds shoot forth. The cuckoos’ cries, increasing desire, seem to be calling for you.

This forest filled with clove creepers and with drums, flute and vīṇā meant for Kṛṣṇa’s spring festival attracts you with fragrant breezes which make our clothing tremble.

O mādhavī creeper! Bringing you here, the forest scatters pollen full of waves of spring music about Kṛṣṇa and makes the eyes dance like skillful antelope.

O Rādhā with incomparable beauty! May Rādhā whose mind constantly prays to meet Kṛṣṇa between the Yamunā and Mānasa-gaṅgā remain victorious, having achieved him. ||58||

[51] One verse is added as a commentary:

O friend! See! In this place reside spring, splendid with beautiful forests, wealth, which brings the gopīs close and makes everything fragrant. ||59||

[52] When Vṛndā heard this and went to the forest, the sakhī then showed her the following (in the form of a song):

Rādhā and Kṛṣṇa, expressing their joy which had blossomed, are singing vasanta-rāga which causes the hair to stand on end.

They teach the cuckoo which sings the fifth note very slowly in all directions.

They praise the bee buzzing and drinking spring honey in a solitary spot.

They relish the enjoyable song, composed according to rules, filled with sweet rasa, as it comes to the lips.

They praise the wind blowing there, laden with the fragrance of sandalwood.

They dance with rolling eyes on hearing the music and singing filled with unlimited qualities.

They make the approaching peacocks dance as if seeing lightning and clouds.

He profusely throws powder which spreads over the sky with his gopī friends.

He becomes brilliant on being covered in the pollen which shines with drops of perspiration. ||60||

[53] Not able to tolerate their conduct, the elders scolded them, forbade their independence by argumentation, and made known that they would prevent them from going out.

[54] Guards constantly spied on them and thus they became naturally dependent on Kṛṣṇa. By separation they all suffered.

Kṛṣṇa with his lover would inspect the bamboo on the path, wait for his confidential friends, dispatch other suitable persons, and employ all methods. When the elders employed various methods to stop Rādhā, all actions became as futile as useless agricultural tools for bringing about a meeting of the couple. Rādhā’s and Kṛṣṇa’s hearts were split apart. ||61||

[55] When the obstacles appeared, both of them thought as follows:

I did not consider that previously seeing my beloved gave such pleasure. Now, seeing the beloved causes such grief. The arrangement between us has now produced possessiveness and that possessiveness is trying to crush us. What shall I do? What should my lover do? ||62||

Today in the night I saw my lover and my lover saw me. Not only that, I touched my lover and my lover touched me with fresh love. If that was only a vision in a dream, I cannot maintain my life. And if it was true, I still have no desire to maintain my life. Ah! O dark lover! (or “O beloved of Kṛṣṇa!” if Rādhā speaks.) Where are you? ||63||

Except for the limbs of Rādhā (or Kṛṣṇa), the whole body and all dear friends give pain like fire, which pierces the very heart. ||64||

When the elders became angry and obstructed the gopīs, Kṛṣṇa out of longing used the pretense of a pilgrimage. ||65||

When all the gopīs attached to Kṛṣṇa learned about the pilgrimage, they began to imagine many things. ||66||

When he climbed on the high cart and departed, their eyes were like khaṣjana birds freed from a cage. ||67||

As the moon passes through all the constellations, Kṛṣṇa then went to all the gopīs houses and met them every night. ||68||

On the path Kṛṣṇa performed many pastimes with the gopīs, who were far from their relatives, who all expressed joy and desired to go wherever Kṛṣṇa was, who experienced all pastimes, who no longer desired to do household chores and who gave up happiness, suffering, hunger and thirst, though some were prevented by the elders. ||69||

When all the residents of Gokula went on pilgrimage, Kṛṣṇa put on the clothes of a cultured woman in order to give the gopīs happiness. ||70||

[56] He put on the dress of a woman who knew astrology, mantras, how to transform substances, and how to make puppets dance:

O astrologer!In the three worlds what objects gives people happiness? Association with Kṛṣṇa.

What object should one take shelter of in this world? Songs about Kṛṣṇa.

What object gives the highest auspiciousness? Desire to attain Kṛṣṇa.

What object should be enjoyed? The form of Kṛṣṇa.

What is the end result in this world? Attaining Kṛṣṇa everywhere.

May Kṛṣṇa’s skillful deception, which gave answers to Rādhā, protect us. ||71||

[57] He dressed as a messenger:

“Who are you?” “I am a messenger.”

“Whose messenger are you?” “I am your messenger.”

“Who do you follow and what are your qualities?” “You are dear to me and I have qualities like you.”

“What is the proof of this?” “Go to a solitary place and look at my body.”

In this way Kṛṣṇa gave instructions to Rādhā with a smile mixed with devotion that spread everywhere. Rādhā recognized this word play. May his desire be fulfilled! ||72||

[58] Though Rādhā’s mind was pained by thinking of separation, the obstacles to seeing each other were removed. Seeing Kṛṣṇa in different dresses every night, Rādhā spoke to him.

O friend! The wife of the doctor has arrived for diagnosis of heart burn and feels the pulse. But why does she touch other parts of my body? I am so unfortunate! ||73||

This dark woman expert at playing the flute lives very far away. Half the night has passed. The place where the sakhīs stay is very small. Let my bed be reduced in half for her. ||74||

This dark person has studied all arts. She is an incomparable poet. Let that be. I do not know how this woman knows all our secrets. ||75||

This dark-complexioned artist is making a picture in a solitary place in which she draws a picture of a woman resembling me along with a man who has a dark complexion. ||76||

O friend! I say to you in private that there is no one like this woman who lives on betel nut and knows mantras to bewilder people. ||77||

This woman wearing a garland is distributing garlands. But why do her flowers produce a desire for Kṛṣṇa? ||78||

This dark fruit seller is giving out various fruits. After this, taking only a bilva fruit, why does she look at me? ||79||

This dark woman with valuable goods like necklaces on her body is not chaste. Though she is not known to me, she wants to put a necklace on me. ||80||

As long as I take aguru sandalwood pulp from this merchant’s wife, the elders do not say anything about black aguru and sandalwood to me. ||81||

[59] The description of Kṛṣṇa is only indicatory. Many words would be needed to describe everything:

“O gopī! I am expert at sewing, but I perform other crafts simply by looking (I do not do any of them). I reveal this to my friends. Look at this bodice on my chest that I made.” ||82||

“I dye clothing here. I am well known in the world as Śyāmā. The woman who wears cloth dyed by me has the lotus of her heart opened.” ||83||

“O woman of Vraja! You are trying to sell mirrors, a bow, coral and pearls. I am asking if you are selling two deep containers (breasts).” ||84||

“O fortunate woman! I am good at massaging limbs. My body is very tender. I have come to massage your limbs. The happiness of my touch surpasses the happiness of realizing Brahman.” ||85||

[60] After this, a woman, revealing sincerity and crookedness, approaching Kṛṣṇa who was dressed as a woman with ornaments said, “We will not take a massage in an assembly.” ||86||

After concluding the pastimes in Ambikā forest filled with darkness, Kṛṣṇa distributed whatever was desired willingly, profusely and pleasantly. ||87||

[61] All the petals arising from the lotus of Kṛṣṇa’s heart became the forms of his beloved gopīs of Vraja. If this is true, we will not doubt and speak. But Rādhā who is situated within the lotus of his heart has become our object of affection. ||88||

[62] The reciter concluded:

“O Rādhā! Your Kṛṣṇa, killer of Baka, is most desirable and beautiful in form. He released the Vidyādhara Sudarśana from a curse and surpasses all others.” ||89||

Chapter Thirty - Holi Pastimes

[1] Madhukaṇṭha began the morning recitation.

Going to Ambikā forest increased Kṛṣṇa’s propensity for pastimes. After retuning to Vraja he enacted the joyful Holi festival. ||1||

[2] On this festival day, men and women without reservation sing, dance, fight and play. This joyous celebration is prevalent in the central regions. This is according to the evidence in the Bhaviṣyottara Purāṇa, which is respected among the Purāṇas.

[3] When Kṛṣṇa and Balarāma for fun enjoyed at a place outside the house of Horikā, also called Ḍhuṇḍhā,[1] on the full-moon night of Phālguna, a month full of all qualities, suddenly from the north, Śaṅkhacūḍa Yakṣa approached. He was a guard of Kuvera but had been condemned. He became an idolizer of Kaṁsa and looked lustfully at the young women of Vraja whom he thought he would abduct.

[4] Thinking thus, he immediately entered that place and, overpowered by his evil desires, took the women away with the speed of a swift river.

[5] Understanding the barbaric nature of the Yakṣa, Kṛṣṇa, who was in the company of Balarāma, considering the impudent demon to be a buffoon suitable for the festival, restrained himself.

Śaṅkhacūḍa prevented the women from going to Kṛṣṇa, from seeing him or calling out to Kṛṣṇa and Balarāma, since he constantly followed the women and made them unconscious by his great speed, ugly form and frightening sounds. ||2||

[6] At that place Kṛṣṇa spoke:

“O brother! Should we not run and protect the gopīs? Though they make all attempts to come to us, the demon prevents them with his great speed and violence. As they gaze at us, the gopīs’ terrified eyes turn away from him. How unfortunate! Though they cry out for us the demon silences each cry.” ||3||

[7] Thinking thus, the two boys searched everywhere and then uprooted two śāla trees in order to stop the demon with frightening action. Stripping off the branches, they held the two trunks in their strong arms and ran towards the demon with great strength. When they ran, their friends followed.

When they took the trees in their hands people wondered whether the trees had become light or their bodies had become heavy. ||4||

Putting white Balarāma in front, Kṛṣṇa advanced towards Śaṅkhacūḍa. He did this to give fame to Balarāma. ||5||

When the Yakṣa saw the most heroic Kṛṣṇa with Balarāma, he abandoned the gopīs and quickly fled. He regarded Balarāma as Yamarāja and Kṛṣṇa as death. That was suitable because the two accepted such service. ||6||

[8] When the demon left the gopīs, Balarāma arrived and protected them.

[9] Kṛṣṇa, the lion against the elephant-like demons, bravely laughed at the fleeing Yakṣa, and, understanding that the demon from the north was fleeing south, insulted him from a distance and let loose the tree trunk from his hand.

[10] Kṛṣṇa ran up to him and, having a heart to play, running here and there made the demon dizzy, surrounding him with his actions. He grabbed him just as Nṛsiṁha caught Hiraṇyakaśipu.

[11] Stopping the demon with his hand, he grabbed him. In order to take the jewel from his head, strong, effulgent Kṛṣṇa with his lotus hand punched him on the head with a blow as hard as the bones of Dadhīci. Thinking that it would not be proper to later gather parts of his dead body, Kṛṣṇa made the jewel fall from his head.

[12] The evil demon who deserved to die then gave up his life after giving up the jewel. He maintained his life only because of wearing that gem.

Kṛṣṇa took the shining gem, non-different from the demon’s life, from the Yakṣa and gave it to Balarāma while the gopīs watched. ||7||

[13] Seeing the dead, offensive demon without his gem, his mouth hanging open, lying on the ground, and, understanding Kṛṣṇa’s intention, the devatās laughed:

“O Yakṣa! You have taken unlimited gem-like women who did not belong to you but now you have had your head jewel taken away. Ah! You have given up your life. Now that you are dead, why do you have your mouth open as if to speak?” ||8||

[14] Drinking the nectar with his ears and privately laughing, Snigdhakaṇṭha then spoke with a tearful voice:

“The disturbance caused by Śaṅkhacūḍa, his fleeing, Kṛṣṇa playing with him and then killing him, and the effulgence of his hand with the blood-speckled jewel remains etched in my mind even now.” ||9||

[15] Madhukaṇṭha again spoke:

When his head was broken, the demon died and Kṛṣṇa’s playing was finished in a modest manner. Hearing the commotion, Nanda and others who were by nature anxiety-free went to the place and became astonished. They became fearless because such a wicked demon had been destroyed. Filled with joy, they continued the celebration of the festival without restriction.

[16] Manifesting this festival, they then gave pure gifts to the scholarly brāhmaṇas expert in applying scriptures and to the singers and bards who brought joy to all.

They gave fine cloth to the gopīs. Satisfied, they then returned to Vraja with Kṛṣṇa and Balarāma in front.

O leader of the cowherds! The pastimes of your son are remarkable. He offered the ram in the form of a Yakṣa into the fire of anger near the house of Horikā.[2] ||10||

[17] In the evening Madhukaṇṭha spoke more about Horikā among the sakhīs:

When Śiva-ratri passed, the full moon of Phālguna month arrived. Just as both the dark moon and the full moon are beautiful, the two festivals Śiva-ratri and Horikā were splendid. ||11||

When winter passes, the moon becomes bright. Thus, the full moon of Phālguna was bright with its profuse light. Why were the gopīs, overpowered by their passion, not kept in confinement? ||12||

[18] Seeing the night lit by the rays of the moon, friend of the waxing phase, decorated with lotuses, the gopīs, full of pride for a long time, came out of their houses in joy.

The gopīs, with unlimited pride, put on fine clothing and went to meet Kṛṣṇa while people were celebrating the festival. ||13||

[19] The group leaders and billions of sakhīs residing in houses, with enthusiasm and lack of shyness, then met at the battle arena in front of Horikā’s house near the gates of Vraja, with bodices as their armor, syringes as their weapons, accompanied by loud instrumental music and songs filled with comedy and censure.

[20] Since some women had attraction for Kṛṣṇa and other women had attraction for Balarāma, they divided into two groups and gazed at their heroes.

[21] Their courage increased with their shouting. Hearing their uproar, Kṛṣṇa and Balarāma, with their friends acting as their armies, engorged with zeal like the gopīs, thinking they could defeat them, came to the arena saying, “Ho, Ho, Hori!”

[22] Kṛṣṇa and Balarāma, on arriving, derided their foes by deafening them with the sounds of unlimited instruments. By that sound the gopīs also became emboldened and acted as their foes. Facing the loud music, they astonished everyone.

[23] The competitive spirit of the two parties increased. The referee for one side was Kṛṣṇa and the referee for the other side was Rādhā. This arrangement astonished everyone.

Like Kṛṣṇa, the gopīs had a white cāmara and a jeweled umbrella. Both Kṛṣṇa and Rādhā could not bear the gaze of the other. Who would win and who would be defeated? No one could guess. ||14||

[24] Equally eager and intolerant of the opponent, filled with the idea of victory, playfully attacking each other for attracting the other, backed by their armies, the celebrated couple created a suitable mood. He gave pleasure to Rādhā by addressing her as the wife of the younger brother of a father-in-law of an elderly priest of the same age as Nanda. One middle-aged woman, overcome with their prema, standing on a path in the center, left the group of Rādhā, bold as a tempest, and approached Kṛṣṇa, who was Rādhā’s opponent. Coming close to him, according to rule she offered respects to him with a soft smile and spoke to the listeners some humorous words:

[25] “I am most intelligent and clever. Kings worship me. I have become skilled as the messenger of Rādhā. Please listen to this.”

[26] As soon as she spoke, Madhumaṅgala said with a laugh, “What should we hear?”

[27] Hearing this, while all laughed, she said, “This assembly is deaf.”

[28] Madhumaṅgala said, “Your boldness is acceptable, since, as the dependent of Rādhā, the queen of the earth, who can control you?”

[29] Kṛṣṇa said in a serious mood, “Please make your request fully.”

[30] The messenger had been given this special instruction by the maintainer of proper behavior, Rādhā. When she had half-finished speaking, she said, “Viṣṇu! Viṣṇu! Rādhā’s ministers, who surpass Saci, Indra’s wife, have given orders. In ignoring our queen of great fame, it is extraordinary that you hold the royal umbrella. What to speak of the future.”

[31] Kṛṣṇa laughed with the assembly and spoke: “At the ministers’ request, I will give up attachment to holding the umbrella. But without combat, a kingdom cannot be accepted according to the Vedas. One should say, ‘Prepare for war’.”

[32] Coming in front, Madhumaṅgala said, “Lord! Please listen to this. That woman with a weapon, an abode of cruelty, reveals her lordship over women simply by pride. It is not advisable to give responsibility to such a person out of simplicity. Give up simplicity and appoint me as a messenger, since you are strong. Send me to the women of the opposing side. Among us, send only me for I am most learned.”

[33] The woman messenger said with a smile, “Hopeless fellow! If you are learned then others are dullards.”

[34] Madhumaṅgala said with wild laughter, “Loud mouth! I say that if there is a learned person in this assembly, in front of me, their fame as a learned person will be lost for I am the incarnation of the Vedas.”

[35] The messenger said with disregard, “I am skillful. In front of me you are foolish. What else can be said? Stop speaking and listen.”

[36] Looking at Kṛṣṇa, Madhumaṅgala spoke with anger: “She will tell everything to Rādhā. She should be scolded. Until I, best of the intelligent, go and find out their plan and return, keep her from returning.”

[37] The messenger said with a smile, “The male messenger standing in front of you is very agitated because he wants to go the place to which he is blocking my return. He is not fearless like me. He will only defame you. It is proper that Madhumaṅgala is agitated and I am fearless, for the qualities of the master appear in their followers.”

[38] Kṛṣṇa said, “O angry messenger! The qualities of your master should be considered in a different way. Your leader is obstinate (vāma) and I am soft (dakṣiṇa).

[39] The messenger said, “You are soft, that is true. But though you are soft, you do not give up unpleasant behavior.”

[40] Hearing this Madhumaṅgala said, “O king! These women cannot show obstinacy because they are weak (abalāḥ means weak and women).”

[41] The messenger said, “You are full of faults. How will you get good qualities?”

[42] Madhumaṅgala said, “The grammarians say that the fault finder takes the lead. Therefore the learned women have put you in front.”

[43] The messenger said, “You are many and I am alone. How can I give proper answers? You are attached to the meaning you interpret. Anyway, everyone should listen! Their weakness (abala) has the opposite meaning since they have bodies made of weapons. You can see this just by looking at Rādhā.

Rādhā has a noose as her hair, two arrows as her restless eyes, a bow for her brow, and cakras for ears, a sharp knife for a nose, thunderbolts for teeth. All her limbs should be seen as weapons. Thus Rādhā appears with weapons. Who can be strong beside her?” ||15||

[44] Uttering the last sentence, she glanced at Kṛṣṇa as she spoke.

[45] While the two were quarreling Kṛṣṇa looked at Rādhā’s beauty, praised by the messenger. Being steady for a moment, he then spoke:

O messenger! By your nature you only see the unfavorable aspects. What can I say? Do not fear when my messenger Madhumaṅgala uses dipḷomacy.

[46] Remain here till he returns. Let him go over there. When proper conduct is established by the actions of the messenger everyone will follow those rules.

[47] Kṛṣṇa spoke to Madhumaṅgala, “Ok, go over there.”

[48] The messenger said:

A person fixed in logic, reasoning, and scriptural evidence is called neutral. But the person who stands in the middle without logic, reasoning or scripture is known as a tree. ||16||

[49] This person is clever (an animal). He does not need instruction (he is incapable of teaching). Let him go as he pleases.

[50] Madhumaṅgala said, “This woman is inauspicious. How can she give good instruction?” Saying this, he departed, adding, “O King! I follow your order.” He came to Rādhā’s group and then gave heaps of blessings.

[51] All offered respects, and with smiles they asked why he had come.

[52] He said, “I have come to see you dance. Your messenger came and said ‘Our queen, ruler of all lands, wishes to meet you.’ To confirm this, our king gave the order, ‘I have heard that this queen is attached to some other man. Therefore she cannot meet me. But we do not believe that. It will be good if her sister is given to one among us in marriage.’”

[53] They all frowned and said, “He is a garrulous, clever rascal, speaking nonsense. He has come to cheat us. But Kṛṣṇa will never speak such nonsense. And our messenger will never act so vulgarly. It seems that he has been sent by Kṛṣṇa.”

[54] Viśākhā said, “Let him speak whatever he wants. Why do you think about what he says? Whatever he does will lead to our misfortune. How can it be correct?”

[55] Madhumaṅgala said, “What do I gain (lābhaḥ) from this?”

[56] Viśākhā said, “O fortunate brāhmaṇa! We should watch for cheating (labdham).”

[57] Defeated, Madhumaṅgala then said, “We have no fault in removing all fatigue and being fully dedicated to peace, austerity, and good conduct since these gopīs think that making alliances is fighting.”

[58] Rādhā then spoke, “What strength does your king possibly have since you act so proudly?”

[59] Madhumaṅgala spoke:

Beautiful faced Rādhā! Because of seeing Kṛṣṇa’s abundant qualities, everyone’s intelligence has become unsteady. By the sound of his flute all become attracted. By the abundant beauty of his form all become motionless. By his many pastimes all are stunned. By the sweetness of his speech all are brought under control. Who is more powerful than that?” ||17||

In front of our king, those who are tallest, quickest, biggest, steadiest and most abundant become devoid of pride. ||18||

In front of our king the best, smallest, eldest, oldest, shortest and strongest take on opposite qualities. ||19||

[60] Hearing this, Rādhā with difficulty suppressed her inner prema and looked at Lalitā. Lalitā then spoke, using contradictory words:

The mute and deaf flute becomes eloquent under his shelter but why does this person born in a brāhmaṇa family not become eloquent under his shelter? ||20||

[61] Let us prepare for battle, keeping him just as they have kept our messenger. Then give orders to the young sons of your father’s priest. They can forcibly put him in woman’s clothing. Let the nephew of Nanda’s priest go and deliver this message:

We do not have a young maiden for you. But we have brought a young girl from Ceylon (Madhumaṅgala). She is bright like a lamp and surpasses all people. Let your king Kṛṣṇa marry her.

[62] Though the padminī woman comes from a bad family you should not ignore her for it is said:

viṣād apy amṛtaṁ grāhyam amedhyād api kāṣcanam |

nīcād apy uttamāṁ vidyāṁ strī-ratnaṁ duṣkulād api ||

One should accept nectar even from poison and gold from an impure place. One should accept the best knowledge even from a low source and a good woman from a bad family. Garuḍa Purāṇa 1.110

[63] Madhumaṅgala said, “If you are not padminī girls, then how can this girl not be unqualified in this group?”

[64] Lalitā spoke in anger, “Rādhā and her friends surpass Lakṣmī who surpasses all padminī girls. Let the doe-eyed girls be defined as padminī.” ||21||

[65] Rādhā smiled and beamed with a movement of her brow. She ordered fifty sons of her father’s priest to dress Madhumaṅgala in woman’s clothing. This was carried out by the nephew of the king’s priest. Absorbed in the excitement of battle, they made Madhumaṅgala stand in front, dressed in a woman’s clothes and, advancing with armies of doe-eyed gopīs, stood ready for battle while thinking of Kṛṣṇa.

Kṛṣṇa spoke of Horikā and Rādhā spoke of Horikā. Rādhā showed her mood and she showed his mood. ||22||

[66-67] The prince of Gokula, like a king, heard of bitter defeat from the mouth of Madhumaṅgala. He made the messenger the gopīs had sent dress in a man’s clothing using some women who were bold and protected by his servants. He then sent the message through a brāhmaṇa boy*.* Putting the messenger dressed as a man in front, he went to battle, giving the order, “This is the groom for the young girl you sent.”

[68] When this mutual rule was set, some women on the border, for amusement, brought Madhumaṅgala and the messenger girl together and tied the edge of their clothes together in a knot. Both sides laughed. Then a woman on Rādhā’s side spoke.

[69] “This very old groom has defeated our young girl. Let us prepare for battle.”

[70] Drums and flutes then sounded together for making battle music.

In Kṛṣṇa’s Hori battle some sakhīs took his side. Some began scolding as a joke. Some used syringes. Some threw down and picked up sticks as a game. The actions of some women were exchanged for actions of others. ||23||

[71] At first Balarāma, Śrīdāma, Sudāma and others simply watched Kṛṣṇa playing for a long time, but then they began to discuss about doing their own playful actions. Thirsty for pastimes, Kṛṣṇa played with the gopīs as if going to battle.

[72] First Kṛṣṇa and the gopīs came together with affection and the battle was subdued.

In the battle of love, what will happen to the weapons—the brows like bows and the eyes like arrows—if the arrows miss their mark? ||24||

[73] When he struck again and again with a stick and used his arms, Kṛṣṇa made the real battle begin.

Swinging arms, crushing fingers, catching hair, tearing cloth, waving hands and engaging in combat after consideration, Kṛṣṇa entered the army of the opposing women. Everyone wondered where he had gone and even he wondered. ||25||

[74] After passing by obstacles one after another, Rādhā and Kṛṣṇa, endowed with exceptional skills in fighting, and who were surrounded by their sakhīs full of unprecedented zeal, met face to face in combat.

Then some beautiful women gave up their actions to see the excitement and, standing all colored, like painted pictures, they began to describe the scene to each other, surrounding the couple with their golden forms.

[76] They sang:

Look! Look! Rādhā and Kṛṣṇa are engaging in Hori battle in a private place for a long time. You have given permission for the fight.

In stick fighting, they meet as opponents; one surpassed the other and blocks the other. They produce a luster surpassing that of lightning and a cloud.

When cloth falls from their heads, their faces become covered. Each acts exactly like a bee, attracted to the lotus face of the other.

With his snake-like arms he often touches the heart of Rādhā and seems to devour her cakravāka breasts with his hood-like hands, for that is the nature of those hands.

Look at the king of the tamāla trees embraced by a fresh golden creeper in a place without words or dispute.

Rādhā, with power gained through her friends’ assistance, controls Kṛṣṇa and leads him in a weak condition to her place with force.

When he is brought to her place, the women, in great joy bathe Kṛṣṇa, who is dressed in white cloth soft as butter, using dark musk water.

It is not astonishing that Rādhā skillfully stole his flute for she has also stolen the jewel of his heart.

When Balarāma and his friends see that Kṛṣṇa has been captured, he negotiates friendship with them through a messenger with pure qualities.

When Balarāma decided to give valuable jewels on the Phālguna festival day, the gopīs accepted the bail and decided to release Kṛṣṇa.

When peace had been obtained, the devatās along with all people showered praise. All people watched as Kṛṣṇa sang a song which enchanted all his beloved gopīs. ||26||

[77] After this occurred and carcari music amazed all, both parties went off some distance. Then foolish Śaṅkhacūḍa arrived. He died. That has already been described so there is no need to describe that again.

[78] The reciter concluded.

“O Rādhā! Your lover has killed Śaṅkhacūḍa and has given his jewel to Balarāma just for your protection.” ||27||

[1] Horikā was the sister of Hiraṇyakaśipu and tried to burn Prahlāda in fire, but she was burned up. This is represented by lighting fires on the eve of Holi. Colors are thrown in joy the next day.

[2] There is a custom of offering a ram made of white rice into fire as a sacrifice the day before Horikā.

Ananda Vrindavan Champu

Chapter Twenty-one

The Pastime of Stealing Krsna's Flute

After enjoying the rasa-lila in the autumn season, Krsna relishes the pastimes of Holi and having His flute stolen which take place in the spring season.

One night, Govinda and Rama (Balarama) went to the forest of Vrndavana to enjoy the pastime of Holi (festival of throwing colors), which is enacted either in the morning or evening. The skillful festival performance exactly matched the local customs. The devatas were very enthusiastic to observe this celebration. Seeing the astonishing beauty of Krsna holding His flute, and wearing a fresh garland, glittering garments and ornaments, the gopis tied Him up in their hearts and sang His glories in charming voices.

Krsna and Balarama, and their dear cowherd boyfriends performed this pastime amongst the splendid gopis of Vrndavana who are clever and skillful at playing Holi. The two brothers, however, out of respect for each other's moods of love, played separately with Their own groups of gopis whose minds relished the association of their respective lovers.

Krsna and Balarama sang a special alapa in a raga with great devotion. Their artistic vocalizing of the appropriate notes and embellishments produced waves of continuous joy. Under the influence of the Holi festival, the land of Vrndavana, having revived its strength after the long cold winter, looked beautiful and auspicious. To begin the festival, the young ladies of Vrndavana, who are adorned with all wonderful qualities, and whose bodies looked attractive smeared with natural ointments, shyly held water in their hands and offered it to the land of Vrndavana.

The cowherd boys and their associates sang lovely songs in dvipadika and carcari tala. Their traditional Vraja bhasa songs sounded as pleasing as the smell of musk. The accompaniment of karatalas and sweet mrdangas enhanced the charming vibration of their bangles and ankle-bells. Krsna and Balarama played in this way for a long time, and then wandered around in the lonely forests, pleasant with rows of young trees. The only signs of life in that deep forest were the maudlin cries of the peacocks piercing the evening sky. The rays of the moon filtering through the leaves of the trees painted the forest floor with beautiful colors. Illumined by the moonlight of spring, the splendid forest atmosphere easily aroused the sweet mellows of conjugal love.

Haladhara (Balarama, the holder of the plow) looked extraordinarily elegant moving with His own group of young gopi consorts. One golden earring enticingly danced on Balarama's cheek and His eyes rolled from drinking varuni. With His dark blue caddar half falling off His camphor white chest, Baladeva looked like the white moon breaking through the darkness. For some time, Baladeva, who is a talented artist, danced to the beat of songs in carcass and dvipadika. Appearing like the personification of bliss, Balarama sang, laughed, and threw kunkuma powder on His beloved gopis, as if sprinkling the sindura of love on their foreheads. Backed by the vina, Baladeva loudly sang a song in dvipadika. Then in a joking mood. He threw colored powders on the restless-eyed gopis. Balarama mixed with His manygop; group leaders and their companions in the same way that Krsna enjoys with His gopis like Radhika, Lalita, Candravali, Syama, and Bhadra.

Krsna meanwhile defeated the gopis' long-standing pride of their singing skill by playing sweetly but indistinctly on His flute. The gopis responded by surrounding Krsna and dousing Him with kunkuma while their bangles jingled joyfully. While tolerating the showers of kunkuma, Hari hung His head down submissively like the best of youthful, intoxicated elephants, and continued playing His flute song in carcari tola.

As Krsna playfully moved with heroic steps, He met with Balarama who rambled about like an intoxicated elephant along with His own group of enraptured young gopis. These gopis, who were completely attached to Balarama, gazed at Him with tender eyes, conveying their affection for their beloved consort. Lifting their bangle-laden arms, they sang according to the beat and sometimes induced Balarama to sing along. While their ankle-bells tinkled in time with the nimble movements of their feet, the gopis danced beside their beloved Balarama, and threw kunkuma powder on His body with great delight.

Understanding the hints from Krsna's glances, the cowherd boys bombarded the gopis with red, white and yellow scented powders. Balarama's gopis ran away fearfully. Seeing their condition, Krsna smiled and mocked them by playing merrily on His flute. Krsna's gopis laughed along in sweet tones. While clapping their hands with a strong beat and bellowing "Ho! Ho! Hee! Hee!" Krsna's friends filled the four directions with robust laughter.

His anger and passion enflamed, Rohininandana, roaring like a wild young bull elephant suddenly spurred to competition, chased Krsna's companions to defeat them with a deluge of powders. Glancing forwards and backwards like lions stalking prey, Krsna's girlfriends desired victory. But losing their intelligence, they could not decide whether to attack or to retreat, so they all ran away. When Krsna's gopa friends counter-attacked Baladeva, He laughed as He squeezed them in His strong, snake-like arms and covered them with colorful powders. In the pleasure of playing, Krsna's cowherd boyfriends lost all sense of awe for Baladeva, as they shouted at Him with contorted faces. Being very strong, they managed to get free from Baladeva's grip. Gathering in a group, they fearlessly retaliated with a volley of vermilion flower bombs. Though defeated, Baladeva remained fearless.

Krsna, bathing everyone in the glow of His soft, sweet smile, said, "What you have done is not right. I do not like it. It is ungentlemanly to gang up on My brother who is all alone." Hearing this, all the boys calmed down.

Moved by the emotions of comedy, pride and anger, Baladeva's complexion assumed a ruddy hue to appear like a diamond pillar embraced by red lotuses. The majestic form of Balarama shone like a huge crystal bud reflecting the redjaba flower, or like a proud pinnacle of ice touched by the pink of early dawn. Baladeva looked as elegant as a mountain of white lotuses covered by a forest of pink lotuses inhabited by cakravaka birds. He looked like a full moon anointed with vermilion, glowing in the red evening sunset. Seeing Him thus, Balarama's gopis surrounded Him and amused Him with blissful singing and dancing as they wandered off together.

Meanwhile, Krsna's gopis, their hearts full of longing and drunk with the potion of love, enhanced the festive atmosphere with various amorous gestures indicating their conjugal desires. Conspiring together they planned a theft. The gopis said, "How can we steal that flute, which is like a snake scented with aguru, from Krsna's strong arms? What will Krsna do without His flute? Is it a good idea to put our beloved into depression? But when the flute is in Krsna's hand, it acts like a lance to cleverly pierce our hearts with its sweet, enchanting melody. Therefore, we must get that flute in our hands!"

Smiling surreptitiously, the lotus-eyed gopis continued whispering among themselves, "We cannot take the flute in Krsna's presence. Nor does He ever put it down. Even in a state of confusion. He does not let go of it. Among these three possibilities, we must find some way to steal it. The third possibility, taking it out of Krsna's hand when He is bewildered, is the strongest."

In order to bewilder Krsna, one expert gopi met Radhika in a lonely place and confided, "0 fortunate Radha. If You really want to take Krsna's flute under Your control, then put on a show of obstinacy for some time. The impudence of Krsna's flute playing will flee, and the skill of our singing will become prominent."

After the gopis' secret talk, Krsna's close friend Kusumasava, though not knowing their complete plan, boldly spoke to Krsna. Combining shrewdness with the fragrance of the flowering creeper of frank talkativeness, Kusumasava said, "0 friend! Listen! Though the gopis .are very learned, their singing cannot match Your ambrosial flute playing. So out of jealousy, they are planning to steal Your flute. To prevent this You should keep Your flute with me and sing in a loud voice. The gopis will not be able to approach me because of the power of my brahminical austerities."

Krsna replied, "0 friend! We have fully witnessed the great strength of the brahmanas in the pastimes of your spring festival. Without a doubt, it seems that today you will show us the festival of protecting the flute as well."

Kusumasava said, "0 friend! I cannot protect the flute as much as that person who has given You the ability to attract everyone by the special power of his mantra. But one cannot see such a person in this world. So what is the question of someone trying to take Your flute? Do not mistrust a dear friend like me."

Krsna said, "What will you do if the intensely frenzied gopis, due to being overpowered by bliss, just snatch the flute from your hand? How will you get it back?"

Kusumasava replied, "You will see the power I have gained from penance." Then taking the flute and tucking it under his arm, he said, "Please sing a song."

In a voice conquering the sound of the vina, Krsna sang a song in carcari tola with great artistry. The Yamuna stopped flowing in her stunned condition, the trees rained tears, and the birds and animals trembled in ecstasy. Hearing the song, the does felt blissful and licked up the drops of perspiration behind each other's ears. It seemed that the streams of sweetness from Krsna's song entered the ear holes of the deer and then oozed out due to finding insufficient space. The expertly composed raga pleased the ear due to its precise smtis, jatis, and seven notes.

Kusumasava proudly boasted, "0 how wonderful! My friend, I have never heard such strong singing in the carcari tola in all my years! 0 arrogant gopis\ You cannot sing songs with alapa that give such happiness."

Sangita Vidya, a learned gopi musician, said, "0 unintelligent one! If Lalita, who is wearing a gorgeous silk sari, can sing better than Krsna, then crooked-minded fellow you will lose the flute. Let the flute be the wager."

Kusumasava said, "0 learned one! Only I know the science of music! It is difficult for an ordinary person to know, even if engaged in constant meditation on the subject. According to my final judgement, I will proclaim the winner at the appropriate time. This will please the devatas and be agreeable to all."

Sangita Vidya, said, "0 learned brahmana boy! This is not simply chanting the Vedas, which satisfies the Vedic scholars. Who are you to judge this?"

While smiling, Krsna continued singing and hinted with a glance. Understanding His intentions, Kusumasava said, "0 vain woman! If you do not agree that my knowledge of music is sufficient for judging, then we should agree that the singing of both parties is equal. Let us see if your singing, like Krsna's, can stun the Yamuna water, bring tears to the trees and creepers, and make the birds and animals tremble in ecstasy. I am certain that no one can sing as zestfully as my friend. Therefore we will wager the flute! If you want to gamble over the singing, then to be fair, you must offer Radha as a wager from your side."

Lalita said, "0 stupid boy! A fool makes the whole world insipid! In all gambling matches, the stakes must be of equal value. We can never equate glass with gold!"

Kusumasava responded, "0 worshipable one! Do you think that my dear friend's flute is like glass, and that your friend is like gold?"

Lalita answered, "Is there any doubt? If you want equal stakes, then without fear you should wager your friend."

Kusumasava said, "All right then, begin singing. Since I am totally pure in heart, I will wager my friend."

Then Lalita, her throat reddened and her eyebrows dancing, gave up all shyness to sing a gentle kedara raga with boldness and enthusiasm. Lalita clearly enunciated a variety of gamakas (trills) spanning from lower to higher octaves, ascending and descending. Using the full grandeur of the gandharva scale, Lalita easily surpassed the expertise of the Gandharvas and vanquished their pride. After feelingly singing the alapa (without tala) in kedara raga, Lalita sang a song in a pleasing tempo according to the conventions of musical taste in the maharastrian dialect.

Lalita sang, "The brightly shining moon of Syama, the nectarean disc endowed with all arts, is expert at giving bliss to the lotuses, and in agitating the ocean of prema. Krsna, the beloved of Vrndavana who wears a crown of mango buds while fondly sporting in the spring, is partial to His girlfriends."

With great pride, Kusumasava held his arms above his head and pranced about while blurting out, "Hee! Hee! You are defeated! 0, Lalita has been defeated!" Unseen, Krsna's flute slipped from Kusumasava's armpit and fell on the ground. Without anyone in the universe knowing, Sangita Vidya quickly snatched it up and hid it. Overwhelmed with vanity, she did not even tell her friends about it.

She spoke to talkative Kusumasava, "Listen, Why are you so happy over something that never happened? You are prancing around like a madman. Your friend with the fickle ankle-bells should consider who is the actual winner!"

Kusumasava replied to Sangita Vidya, "0 one respected by the learned! According to me, your defeat is evident, for the wager was laid for singing in carcari tala. Lalita sang only one little fragment in dvipadika tala. 0 one with a happy face! Please consider, has she been defeated or not?"

Hearing this, Lalita and Sangita Vidya broke out in laughter. Sangita Vidya said, "0 uncouth one! What is remarkable about carcari, dvipadi or jambhali? The attraction is in the use of murchana, svara and grama. Lalita's song displayed the epitome of sweetness. Indeed, just see! The jewel basins under the trees have melted into water due to the strong currents of her song. By its nature this water has spread out around the bases of the trees and solidified as sitting platforms.

"It is true that from your friend's song the Yamuna looks divine, the trees of Vrndavana become conscious, and the birds and animals seem fully alive. But by our friend's song, they have all become petrified like hard rock. Therefore we have won. Bring your friend and hand Him over to us!"

Subala-sakha said, "0 Sangita Vidya! How is it that you have become covered with foolishness like an ignorant person? With such intelligence can you understand music? Did it not occur to you that it is impossible for this boy to wager Krsna and give Him away? It is an accepted rule that a person can wager only one who is His dependent. No one can wager and give away the Lord."

Krsna said, "Kusumasava! Now you cannot command the respect of others! You have been defeated by these girls, who are proud of their victory and mad with the intoxication of the festival. You will fall into an inescapable condition. Therefore you had better give the flute. Otherwise, My flute will go along with you anyway."

Kusumasava said, "0 friend! But I have won! Showing Your strength, You should snatch away their dear companion."

Lalita said, "Unabashed you are! Hard working ass! Dullard! We have wagered on the song I sang and the song proclaims my victory."

Kusumasava said, "Friend! Greedy woman! If you speak in such an arrogant way, then take the flute which I have hid." Saying this, He looked for the flute but could not find it. "0 friend! Out of fear, the flute has run away from my arm pit to some safe garden with unbroken creepers." When he said this everyone broke out smiling.

Killing Sankhacuda

Meanwhile, Balarama enjoyed throwing colors at His beloved gopis. At that time, a foolish demon named Sankhacuda, a lowly Yaksa servant of Kuvera with no sense of propriety, brazenly tried to rob the jewels of Balarama's gopis. As if called by death, he leaped in front of them.

Sankhacuda resembled a man delirious from the hot sun, leaping from a tall tree into the mirage of an oasis of cooling water produced by the rays of the sun. He appeared like a foolish grasshopper jumping into a fire while thinking it to be the effulgence of a forest of succulent herbs. He resembled a frog leaping at a snake in order to grab the jewel on his hood, or an antelope approaching a lion with the idea that his shining mane is a field of ripe grains.

With a crest jewel firmly fastened to his turban, Sankhacuda raised his arms and frightened the girls. Trembling like deer seeing a powerful wolf, the gopis cried out, "0 Balarama! Krsna! Please protect us!" Before Balarama heard those painful cries, Krsna quickly stopped His Holi pastimes and instantly went there. The Yaksa fled in haste, but Krsna ran after him so quickly that His feet did not appear to touch the ground. Balarama, angry at the disturbance, also ran after him. Seeing heroic Krsna and Balarama in hot pursuit, the rascal hurled the dirtiest insults and discarded the jewels. Filled with anxiety, Sankhacuda rapidly fled for his life as if mounted on an airplane. Displaying intense anger, the demon roared while running away, and then he started shaking from exhaustion.

As Krsna chased the demon wherever he went, He looked like the king of lions running down a regal elephant, or Garuda chasing a snake, or like a hawk pursuing a crow. That best of all men, who happily pleases His surrendered servants, grabbed the Yaksa by his hair. Though Krsna's hand is as soft as a lotus, it becomes as hard as the back of a tortoise when He makes a fist. Using His fist, Krsna remoyed the wicked demon's head along with his crest jewel. It was a high quality effulgent gem of fine workmanship, pleasing to look at, and famous for its beauty. Feeling excessive delight, Krsna gave the jewel to His elder brother as His consorts looked on.

Krsna Searches the Gopis for His Flute

In a playful mood, Krsna met again with His beloved gopas and gopis, who are expert at singing proper scales, notes, and fading notes. Krsna celebrated His eternal pastimes with these eternal associates, the personified touchstones of all the pleasure arts. Krsna's meeting them resembled a sputtering wick regaining its bright flame by adding a new supply of oil, like a dried up pond filling with water during the monsoon season, or like a dilapidated palace restored by repairs.

Pretending to search for the flute, Krsna made false accusations while approaching different gopis. Accosting one gopi, Krsna said, "You are the thief." Going to another. He said, "You are the thief. You are the one who has stolen My precious flute." Coming up to Candravali's assistants, whose hearts melted with'love, Krsna rudely ripped open their bodices to search for the flute. They responded by scolding Him with frowning faces and charming smiles.

The gopis said, "0 associate of Kusumasava! Such bad conduct is just what we expect of You! How could the flute slip from Your hand and hide in our bodices? If we have stolen Your attractive flute, then You may punish us severely. But if it is not true, then we will take Your necklaces and kaustubha jewel as a wager."

With great pride, Candravali said, "0 arrogant fellow, who gives pain to women! Kusumasava has forcibly taken that flute, which we wanted to steal, from your hand. Don't You remember?" Kusumasava said, "When you say 'the flute we wanted to steal' you show your intention to steal it. What proof have you that I forcibly took the flute?"

Candravali replied, "All the witnesses are here."

Kusumasava retorted, "They are all my enemies."

Candravali said, "Your friend there is also a witness."

Kusumasava said, "That cannot be true. Then why did my pure-minded friend open your clothing to look for it? Therefore, it is certain that you ladies have stolen this best of flutes. Your statements have proven to be downright lies."

After speaking like this, Kusumasava, who is clever, fearless, and effulgent, again spoke to Krsna, "Sangita Vidya, the goddess of music, has stolen Your flute, not these gopis." Hearing this, 'the clever Sangita Vidya became afraid and with a graceful gait went to see Lalita. With a sly glance, she passed the flute to Lalita without anyone's noticing.

Seeing Sangita Vidya's gestures and movements, Kusumasava said hotly, "Friend! This Sangita Vidya has really stolen the companion of Your hand, the flute. She definitely took it! When we jokingly mentioned her name, intending it to mean the presiding goddess of musical knowledge, she took it as meaning herself, and thus felt fearful. That is the sign of the thief."

Hearing this, Sangita Vidya stepped forward while Lalita hid the flute behind her back. With an astonishing smile Sangita Vidya said, "0 little boy! What is this? You are a big pit of deceit. How could I ever steal the flute while playing in the Holi festival? You are heartless. What use have I in stealing the flute? If you accuse people of lying, please understand that you are committing a serious sin. You talk too much! You are the incarnation of injustice. It is not necessary to speak such false words. So go away! Today I have been merciful and spared you from punishment!"

Everyone broke out in mild smiles upon hearing her words. Krsna, smiling all the while, derived more pleasure from boldly attacking the gopis while searching the flute than from His intimate pastimes with them. Surrounded by the gopis, who could not be submissive because of their innate bold natures, Krsna, wearing forest flower garlands, finally stopped the search.

Disregarding Lalita's show of pride that always manifests newer and newer features, Krsna touched her with His lotus hand. Lalita, a master in all arts, secretly slipped the flute into the hand of the daughter of Vrsabhanu. Then devoid of fear she spoke without hesitation.

Lalita said, "0 killer of Agha! Though I am innocent, You insist on touching me, due to being mad with the pride of love. I will stop this display of impudence bom of Your pride. I am not lying. I do not have Your flute." Saying this, Lalita opened her bodice to prove it. Showing her brilliant white teeth as she smiled, Lalita continued, "0 one under the spell pride and lust! Please remember that when You ran after Sankhacuda, possibly Your flute fell to the ground. Your attempts to corner me have proven fruitless."

Kusumasava said, "0 friend! The thief must be Radha!"

Krsna replied, "Intelligent one! It must be as you say. Radha has the flute so I will search Her!"

Just when the crest jewel of witty behavior started to search Radha, a dear girl friend of Balarama happily presented the Sankhacuda crest jewel to Radha, saying, "0 Radha, endowed with all qualities! Listen to me. Balarama is offering this jewel to You, so please accept it." The incredible effulgence of Sankhacuda's crest jewel lit up the heavenly planets. It brought more happiness than the eight mystic siddhis.

As Radha gladly extended Her hand to accept the jewel, Her bodice slackened and the flute fell on the ground. Kusumasava's face lit up. He slapped his armpits, twisted his neck, stepped in a crooked manner, contorted his body, clapped his hands, and laughed in a raucous voice. Surrounded by His laughing, boisterous friends, Krsna smiled and ridiculed Lalita.

Krsna said, "0 Lalilta! Unrepentant one! You have spoken truthfully. While running after that demon, My flute, seeing our preoccupation with the jewel of Sankhacuda, felt neglected and fell on the ground. Now, seeing Radha's preoccupation with the same jewel, My flute has again become angry and fallen on the ground."

Kusumasava said, "Such intelligence of Brhaspati cannot be found in anyone of Your age. It is not astonishing that Radha, whose perfect, faultless, and auspicious form takes away my friend's intelligence, has also stolen His enchanting flute whose form is inauspicious and full of holes. But Krsna, the amazing thing is that You saw that I had taken the flute from You, so how did they get it? 0 friend, with the hue of a tamala tree,

Damodara, rejoicing with pleasure, took the flute and played it sweetly And as the beautiful gopis displayed various symptoms of ecstatic bliss the festival came to a close.

Chapter Twenty-two The Swing Festival Pastimes

The stealing of Krsna's flute occurred in the middle of the springtime Holi festival. On another day, Krsna performed the swing festival (jhulana yatra), which is the perfect object of meditation for those desiring a taste of devotion. On that day, the sweet pastimes of Radha and Krsna far surpassed the sporting of the demigods and their wives in the celestial gardens. This chapter describes Krsna's ecstatic swing festival, which is incomprehensible to the three worlds.

The swing festival was held in a special place in Vrndavana, which was bordered by a line of desire trees of equal height, with round trunks and branches whose ends intertwined, leaving a bare space in the middle. The line of trees appeared like a wall of sapphire jewels. Besides the birds inhabiting those trees, the presiding deities of the forest had placed various items in the trees including camaras, silk cloth, long strands of pearls, jewels, fruits and flowers. A square shaped golden stage stood in the center of the decorated trees. In the middle of the stage was a jeweled kunja with four doors. Four haricandana trees stood as pillars in the corners of the kunja. The intertwining of the tree's upper branches formed an overhead canopy. The swing hung on thin golden ropes tied to the branches of the haricandana trees. This arena appeared in the center. Each gopi group leader had a personal kunja with a swing in the four directions radiating from this central arena.

The other arenas, lined with pleasant devataru trees, radiated green all around and resonated with the singing of young cooing birds. They served as embodiments of festivity for the entire earth. One swing hung from each pair of trees, and sitting platforms for the gopis encircled the bases of these trees. Golden chains tied securely to the branches of the trees hung down in straight lines. In the center arena four lines of swings belonging to different group leaders faced the four doors of the main kunja. Herds of deer frolicked about joyfully in the flat, open land surrounding the kunjas. The hearts of everyone immediately flooded with joy just by seeing these areas, which were illuminated by cintamani gems and by trees as brilliant as coral. The top branches of the trees joined to form natural, pleasing green canopies. Gazing upward forever one could not find the tops of those tall trees.

The moonlight filtering though the canopies of the trees made small filaments of light on the forest floor that looked like piles of sesame and rice. Thinking it food, the female deer tried to lick it. The four kunja mandapas (raised platforms) were so similar that even the devatas could distinguish them only by their placement in different directions. In those areas, the vanadevis had stretched a canopy in preparation for the swing festival.

The scattered moonlight appeared like pearl belts taken from the deities of the directions, broken by the steady wind, and broadcast on the earth out of respect for the land of Vrndavana. It appeared as if all the stars in the sky, in great bliss, left their positions to come offer respects to the land of Vrndavana. Pieces of rustling silk cloth from the goddess of the sky formed the rooftops of the kunjas and hung down quivering like tongues trying to lick the dust of Vrndavana. The nets of pearls hanging from that cloth were swinging gently in the soft breeze and pleasantly resounding like tinkling ankle-bells.

The forest gods had decorated the canopies with strings of various kinds of fruit, and with fine scented camaras resembling white lotuses bom from the sky, or swans flying up from the lake of moonlight. The swing arena carried the celestial scent of aromatic aguru fumes, drops of perfume squeezed from the kalpa druma trees, and piles of camphor dust, which made lines of white smoke in the sky. Impatient and anxious to begin the swing festival, the devatas and their wives, the Siddhas, Vidyadharas, Caranas and Kinnaras played their instruments as they arrived in Vrndavana in their innumerable celestial airplanes.

In a jubilant mood the gentle goddesses from different forests, carrying various festival ingredients in their hands, assembled in Vrndavana. With friendship, kindness, and all good qualities they finished decorating the swing arena and built an impressive entrance with the best garlands. From all directions, flocks of joyful birds came fluttering to broadcast the sweetness of the swing festival. They perched peacefully on the twigs and branches of the trees around the arena. Eager to see the wonderful swing festival, the birds sang the glories of Krsna while their own hearts swung in delight. Forgetting all troubles and impelled by curiosity, varieties of deer gathered in the kunjas. They stood as motionless as figures in a painting-Appearing as if they had not been attracted to the forest by the sound of Krsna's flute, had not abandoned their household duties, and not opposed their elders, the doe-eyed gopis, like touchstones for pleasurable pastimes, suddenly manifested out of nowhere, as if coming directly from the desire trees. Colored with kunkuma, their loins glistened ready for dancing. They wore fluffy petticoats, covered by fine silk dresses extending to their ankles. Glittering bodices beautified their breasts. Their effulgent bodies were adorned with festive colored sashes and tinkling waist-bells.

The soft rounded shoulders of the gopis rivaled the flower bow of Cupid. The gopis had tucked flower arrows in their girdles and held flower bombs in their hands. In the arena of the artful amusing swing pastimes, the blissful gopis appeared like the incarnation of Rati (the goddess overseeing festive love battles). Some gopis had flower pollen sachets hidden in their golden waist-belts. Those bags of pollen seemed like the accumulated wealth of their skill in lovemaking, collected over a long period of time, for purchasing the jewel of Krsna's mind.

Some gopis held thousands of flasks filled with fragrant aguru, musk, camphor, and sandalwood ointments. These thin, delicate flasks would break open with a breath. Others carried ingeniously designed syringes filled with flower essences, kunkuma water, sandal water, and musk water. The gopis looked like well-armed soldiers ready for the battle of love.

Anxiously awaiting the arrival of Radhika-Syama to start the festival, each of the gopis, the jewels among women who are more beautiful that the soldiers of Cupid, thought that she would swing first. The gopis entered the four areas around the main arena while discussing this among themselves. Out of excitement they made a din with their loud laughing that resembled the sweet cooing of the cuckoos.

Krsna entered the swing arena with His left arm resting on Radha's shoulder holding His flute. In His right hand Krsna twirled a lotus flower while His bangles chimed happily. A pleasing peacock feather topped His reddish turban that tilted attractively to one side. Krsna's elegant earrings and ear lotuses swung in the breeze created by the bees circling His head. Fine cloth kissed His limbs, lit by the jewels of His crown and bracelets. Krsna shone attractively with His pearl necklaces tinged red from the rays of His kaustubha jewel. Light delicate footsteps accented His graceful yet playful gait. Jeweled anklets and bells adorned His lotus feet.

Krsna, His splendid lips shining, appeared somewhat drowsy from chewing betel nut. Yet His effulgence easily defeated the combined radiance of all the jewels adorning the ladies in heaven. Krsna's effulgence took the shape of a jeweled mace to announce His entrance into the bower of jeweled trees. As Krsna and His servants ascended the dais surrounding the swing, the birds screeched, "Victory! Victory!"

The trees and creepers felt such rapture that their limbs erupted with tiny bumps and honey streamed down like a torrent of tears. When the peacocks stared at Radha and Krsna they thought they were seeing dark rain clouds flashing lightning. Though knowing Radha and Krsna from before, due to their unprecedented love, the peacocks madly cried out, "Keo? Keo?" (Who are these two persons?)

Different celestial denizens joined Krsna and the gopis to celebrate their jhulana lila. In attendance there were charming Caranas, male and female Kimpurusas, and the wives of the Siddhas beating expertly on madala and panava drums with their delicate hands. The spotless heavenly damsels from Svarga and the Apsaras directed by Urvasi held camaras as radiant as waves in the Mandakini River. They showered fragrant flowers from the Nanda-kanana gardens, which glittered like stars as they fell through the sky. In this atmosphere, Krsna mounted the attractive, comfortable seat of the swing. Krsna looked like a regal crest jewel sitting on the cotton seat. The cloth covering the seat was whiter than the foam that appeared during the churning of the milk ocean. Shining pillows also adorned the beautiful seat. Seeing that amazingly wonderful swing purified the vision, and empowered the eyes to see other objects in a fresher way. While the devatas played sweet music, Mukunda and Radha marveled at the intricate workmanship of the jeweled lamps illuminating the swing.

Trembling out of ecstatic love, Radhika and Her friends sat beside Krsna, who rested His left arm on Radhika's shoulder. When the Lord ascended the exquisite swing and displayed His sweet beauty, which defeated the fickle currents of a river of nectarean beauty, the devatas and their wives lost all composure. As the ardent desire of the devatas' hearts to get a closer view of the Divine Couple moved out of their hearts to express itself, it choked their throats. With that hope they left the middle sky and descended to the more favorable lower borders of the sky.

When lotus-eyed Candravali and other gopi group leaders beheld the especially intimate feature of Krsna sitting upon the swing, their eyes sparkled with blissful love. The gopis, adorned with colorful makeup and tinkling belts, mounted their respective swings and loudly sang sweet songs in the appropriate tempo. Candravali and her group sat facing Murari, Bhadra and her associates sat on His right, Syama and her followers on the left, and Dhanya and her assistants sat behind Murari.

Crowding the four outer yards, other joy-filled gopis sang melodious songs with the finest artistic skill. Their effulgent complexions conquered a garden of golden creepers. As they softly vibrated their seven-stringed vinas, the gopis produced pleasing ambrosial music of unequalled excellence. Holding on with one hand and swinging their bodies, the gopis moved gaily on the swings as swarms of bees followed them.

With their free hands the gopis took fistfuls of powder from the bags tucked in their belts and forcefully threw it into the air while their bangles jingled along. Scattered here and there by the wind, the colored powders spread a red hue through the sky, like a screen of fresh Java flowers. The devatas, anguished by this obstruction to seeing Krsna's pastimes, repeatedly showered flowers to remove the recurring screen of dust. It appeared the clouds dripped flower-nectar.

As the manjaris gracefully pushed the swings, Vrnda and others shouted, "Jai hoi Jai ho\ While blissfully absorbed in swinging, Radha and Krsna hurled colored powders on the gopis. When Candravali and other sakhis returned the volley with their powders, Radha and Krsna revealed a unique state of fresh beauty. As the powders thrown at Krsna blew away in the wind, the gopis filled their reddened hands with sandalwood powder and other fragrances to bomb Krsna again.

Radha's friends, who were experts in shooting pichkaris full of sweet smelling colored water, assembled around the swing of Radha and Krsna. Suddenly Candravali and her sakhis attacked Radha and Krsna with pichkaris full of color. With their ]eweled-pichkaris loaded with scents and glittering like the moon, Radhika's sakhis counterattacked Candravali and her group with a fountain spray of color. Aimed mainly at Candravali, that spray of liquid scent did not even once touch the bodies of Radha and Krsna. Gathering their forces, Radha's sakhis, who were eager to win the battle, shouted, "I am winning! I am winning!" In the pandemonium, a few more gopis picked up pichkaris and wildly squirted other gopis. In the excitement to win, some bottles of liquid fell and broke, releasing thick streams of agum and sandalwood scented liquid over the ground.

When the flower bombs being forcefully thrown from all directions came too close to the son of the king of Vrndavana, the gopis deflected them. If, however, any bomb happened to hit the dark blue body of Krsna, Radhika happily wiped it off with Her soft hand moistened from perspiration. Feeling disturbed, Krsna lost His composure upon seeing the condition of the gopis. He was afflicted with pride and apprehension.

To increase the pleasure of the doe-eyed gopis who gazed at Him with shy, downcast eyes like cakoris agitated by the moon, Krsna abandoned all rules of formal conduct and followed the whims of Cupid. Witty, humorous, and controlled by His consorts, the brother of Balarama, rolling His eyes in desire, challenged the groups of gopis facing Him on all sides, eager to play Holi with Him.

Skillful at sport, Hari smashed the gopis in the southern direction with a deluge of colors. While moving on their swings and firing red powder at Krsna, the beautiful gopis appeared as victory flags of cleverness. Then Krsna subdued the playful, blissful girls on the northern side. Next He defeated the gopis and their associates in the western direction, who kept swinging the whole time while strongly desiring pastimes of enjoyment. Their eyes and bodies defeated the beauty of lakes full of lotus flowers. Then He conquered the elegant, excited women on the eastern side, who were particularly attractive being seated on swings directly opposite Him. While swinging and throwing ruby-red powder with His lotus hands, Krsna shared a seat with Radhika who possesses the limit of all excellent qualities.

After winning the battle of Holi, Krsna, smiling brilliantly, desired to please the different groups of swinging gopis. Starting in the eastern direction, He faced each group and dexterously moved His swing in two different directions. When Krsna swung east or west, He moved the swing directly towards the gopis in those directions. When He swung to the north or south, those gopis sat next to Him. In the joy of such counter swinging, Krsna's necklaces, forest garland, and shining earrings all joined in the festival.

Sri Krsna enacts two types of eternal pastimes: manifest and unmanifest. With the description of Radha and Krsna's swing festival, I, Kavi-kamapura, the crest-jewel of rasikas, conclude the book entitled Ananda Vrndavana Campu, which parallels the Vrndavana pastimes of the Lord described in the Srimad Bhagavatam. I have not described the Bhagavatam chapters about the Gopis Songs in Separation, the Killing of Arista and Kesi, the Coming of Akrura, and Entering the Arena of Kamsa because I consider them unsuitable to the sweet mood of madhurya Vrndavana.

The confidential pastimes of Krsna, the embodiment of transcendental wonder, are eternal by nature and constantly present in their manifest and unmanifest forms. What is the proof that Krsna's transcendental abode of Vrndavana exists eternally, though invisible to the material eye? In answer to this query, the Srimad Bhagavatam states: -

jayati jana-nivdso devakl-janma-vddo^ yadu-vara-parisat svair dorbhir asyann adharmam sthira-cara-vrjina-ghnah su-smita-sri-mukhena, vraja-pura-vanitdndm vardhayan kdma-devam

"Lord Sri Krsna is He who is known as jana-nivdsa, the ultimate resort of all living entities, and who is also known as Devakmandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all glorious and happy!" (SB 10.90.48)

The eternal nature of Krsna's pastimes is established by using the present tense in the Bhagavatam verse quoted above. It should be understood that the etemality of Krsna's pastimes is preserved by His inconceivable energy (acintya-sakti). This spiritual energy produces both manifest and unmanifest abodes. One cannot say that Krsna, who possesses inconceivable energy, does not have the power to maintain eternal places of manifest and unmanifest pastimes. Nor can it be said that His young lovers, the lotus-eyed gopis of Vrndavana, cannot be divided into different groups

such as nitya-siddha gopis and sadhana siddha gopis like the sruti-caris and muni-caris.

Nor can Vrndavana, the place of His transcendental pastimes, exist in an unmanifest state. Why can't the pastimes of Hari in Vrndavana be both manifest and unmanifest eternally? 0 person fond of arguing! Give an answer to this one question. Do the manifest and unmanifest pastimes exist eternally and simultaneously? There are millions of universes, and as a particular pastime ends in one universe it simultaneously manifests in another. If they do not start in a particular universe, what is the question of disappearing? According to this method, the manifested pastimes remain eternally, always situated at some particular place. It is just like the sun, seemingly moving through days and nights, and appearing sequentially in all the seven continents.

Although a pastime seems to disappear in one universe, it actually continues to exist there in unlimited unmanifest forms. It reveals itself through different characteristics as described in Sanatana Gosvami's Brhad-Bhagavatamrta. How could one Krsna simultaneously enter different temples to marry each of the sixteen thousand women along with the inhabitants of Dvaraka, and also manifest Himself in many forms along with forms of all His elders such as Vasudeva? Just as Krsna, without any assistance from His expansions, manifested many forms of Himself and His associates in Dvaraka, could He not also manifest such things in Vrndavana?

The Srimad Bhagavatam conclusively proves that Krsna is full of unlimited powers. Though He stays eternally in Vrndavana (unmanifest), He goes off to Mathura. In His unmanifest form Krsna stays in Vrndavana and eternally performs pastimes with the gopis. Krsna also burned in separation from the gopis in His manifest form.

It is said, therefore, that nothing is impossible or astonishing for the Supreme Person, Yasodanandana, who is full of unlimited powers and beyond all conceptions! If Krsna as Devakinandana showed such greatness in marrying all the princesses, could He not do much more as Yasodanandana, His most perfect, and complete manifestation? All such things perfectly befit the unlimited nature of Krsna.

Kavi-karnapura, the son of Sivananda Sena, whose very life is Sri Caitanya, has written this campu with a wealth of poetic knowledge. It has arisen by the mercy of Sri Krsna Caitanya, and by the pure intelligence attained from remembrance of the lotus feet of Sri Natha.

Sri Sri Gandharvika-Giridhari kijai!