Gopal Champu

Chapter Twenty-eight - Going to Ambikā Forest

[1] At the daily assembly in the early morning when the request was made, Snigdhakaṇṭha began to speak with zeal: O Madhukaṇṭha! Hear a later story of Kṛṣṇa.

[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.