utkalika-vallari

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A Vine of Intense LongingsUtkalik-vallar

r rpa Gosvm


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Except where otherwise noted, content in this book islicensed under the Creative Commons Attribution-

No Derivative Works 3.0 Unported License.

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ISBN 978-1-935428-22-0

First Edition: August 2010 (2000 copies)

acknowledGements

Translation: Vraja Sundari ds, rvsa dsaEditor: Vicitri ds

Fidelity check: Rgalekha ds,Jnak ds, Akhilea dsa

Sanskrit check: rpada B.V. Bhgavata MahrjaAssistant Editors: ymar ds, Gaura Priya ds,

nandin ds, rvsa dsa, Kundalat dsProofreaders: Vaijayant-ml ds,

Lalit Sakh ds, Sulat ds

Layout and design: Haladhara dsaFront cover painting: Hari Priya ds

Inside cover painting: Ka Vallabh dsPhoto of rla Gurudeva: Subala dsa

Photo of A.C. Bhaktivedanta Swami Maharaja Prabhupada courtesy of the

Bhaktivedanta Book Trust Int., Inc. (www.krishna.com)

OurWebsites

Presented on the Disappearence Day of rla Rpa Gosvm21 August 2010

To view a copy of this license, visithttp://creativecommons.org/licenses/bynd/3.0/

Permissions beyond the scope of this license may be available at

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2010 Gaudiya Vedanta Publications. Some Rights Reserved.


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r r guru-gaurgau jayata

r Rpa Gosvms

Utkalik-vallar(from Stava-ml)

A Vine of Intense Longings

with

r r Baladeva Vidybhaapdascommentary

stava-ml-vibhaabhya

r rmad Bhaktivednta Nryaa Gosvm Mahrja

Translated from the Hindi Edition of


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Arcana-dpikBhajana-rahasyaBhakti-rasyana

Bhakti-tattva-vivekaControlled by Love

Dmodara-ll-mdhurEssence of the Bhagavad-gt

Eternal Function Of The Soul Nitya Dharma

Five Essential EssaysGauya Vaiavism versus Sahajiyaism

Gaura-v PracrieGoing Beyond Vaikuha

Guru-devattmGop-gta

Happiness in a Fools ParadiseJaiva-dharma

Journey Of The SoulLetters From America

My ik-guru and Priya-bandhuPinnacle of Devotion

Rga-vartma-candrikSecret Truths of the Bhgavata

Secrets of the Undiscovered Selfr Rya Rmnanda Savda

Shower of Loveiva-tattva

r Bhakti-rasmta-sindhu-binduThe Fearless Prince

r Camatkra-candrik A Moon-beam of Complete Astonishmentr Dmodarakamr Gauya Gt-Gucchar Gt-govinda

rmad Bhagavad-gtr Brahma-sahitrmad Bhakti Prajna KeavaGosvm His Life and Teachingsr Hari-Nma Mah-Mantrar Mana-ikar Navadvpa-dhma Parikramr Braja Maala Parikram

r Navadvpa-dhma-mhtmyar Prabandhvalr Prema-sampuar ikakar Sakalpa-kalpadrumar UpadeamtaThe Butter ThiefThe Essence of All Advice

The Essence of Bhagavad-gtThe Nectar of Govinda-llThe Origin of Ratha-ytrThe Pinnacle of DevotionTheir Lasting RelationThe Way of LoveVeu-gtaRays of the Harmonist (periodical)

English titlespublishedbyrla bhaktivednta nryaa Gosvmmahrja


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The best among the tenth generationof descendants in the Bhgavata-parampar

from r Ka Caitanya Mahprabhu,

and the founder of the r Gauya Vednta Samitiand its branches throughout the world.

Dedicatedto my Holy Master

rmad Bhakti Prajna Keava Gosvm Mahrja

r gauya-vedntcrya-kesar

nitya-ll-pravia o viupda aottara-ata


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r rmad bhaktivedntanryaaGosvmmahrja


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r rmad bhaktivedntavmana Gosvmmahrja

r rpa Gosvm rla baladeva vidybhaa

r rmad bhaktivedntasvmmahrja


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Introduction

It is a matter of great happiness to present to thefaithful readers this edition of Utkalik-vallar, writtenby the crown jewel of pure rasika devotees, rla RpaGosvm, who is the eternal associate of r ac-nandanaGaurahari.

rla Jva Gosvmpda, one of the Six Gosvms, haswritten in the beginning ofr Stava-ml (1):

r madvara-rpea rasmta-kt ktstava-mlnu-jvena jvena samaghta

My worshipable rla Rpa Gosvm wrote Bhakti-rasmta-sindhu and many poetic tributes [r Caitanya-deva, r Premanadu-sgar-sajaka, r Kera-aottara-ata-nma, r Kuja-bihar-aaka, r Rdhik-stava,Ctu-pupjali, etc.]. All these unparalleled prayers aremeant to be the ornaments of the devotees, who should

wear them as a garland around their necks. With thisaim, I, his disciple Jva, collected all his lyrical poems,which had been in disarray, and wove them into a propersequence in the form ofStava-ml.

rla Rpa Gosvm Prabhu, being r Gauraharis

topmost associate, was saturated with His mercy. As thecrya of transcendental rasa-stras, he wrote invaluableliteratures, including the most exceptional r Stava-ml,


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Utkalik-vallarII

A Garland of Prayers, which was actually compiled laterby rla Jva Gosvm. Utkalik-vallar, one of the flowers

in this garland, is a poetic entreaty for the service of r rRdh-Ka. rla Rpa Gosvmpdas sweet devotionto unnata-ujjvala-mdhurya-may-bhakti the brilliantlyshining amorous mellow is a honeybee whose delightfulhumming, here at its finest, has fully blossomed in thisprayer. Utkalik means very intense eagerness mixed with

extreme restlessness, and vallar means creeper; henceUtkalik-vallar means The Vine of Intense Longings.

Every verse in this composition is complete in itself. Atthe same time, there is a development in the presentationof the emotions. Thus, the reader and listener will

continue to drink of it once, twice and more, nevergetting enough, living for the next drop until finally theybecome completely liberated from material miseries, andgreed arises to become the kikar, themaidservant, of rr Rdh-Ramaa. rla Rpa Gosvm sinks beneaththe waves of wondrous visions and revelations in the

ocean of effulgent sweet devotion, then floats back upto the surface where, bitterly sobbing, he laments andloses consciousness time and again. After experiencingsuch visions, rla Rpa Gosvm expresses his longingto obtain the merciful sidelong glance of the charmingDivine Couple in his prayers to Vraja-bhum, the Vrajaassociates and r r Rdh-Kas beloved sakhs. Inthese prayers he cries out piteously, yearning for entranceinto the ever-fresh, sublimely transcendental and


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Introduction III

variegated amorous playful pastimes enacted betweenLl-puruottama r Ka and Vabhnu-nandin r

Rdh. This poem is the fruit of rla Rpa GosvmPrabhus pain-filled separation. In it he dives into thedepths of mellows in the Divine Couples love to retrieveand distribute the unprecedented pearls of his realizations,ripe with heart-wrenching lamentation. Aspirants forvraja-rasa will obtain a semblance of the luster of these

pearls, whereas the living entities who are bereft of thewealth ofbhajana cannot even imagine this. With eachsuccessive verse rla Rpa Gosvms prayers becomemore confidential, more developed and more ardent.

In the days preceding his disappearance from this realm,

r Rpa Gosvm was wholly absorbed in his spiritualidentity. He was burning so intensely in endless separationthat his throat was choked up and he could hardly speak.With an incessant flow of tears he proclaimed:

udgrbhd utkalik-vallarir agre

vndavy nitya-vilsa-vratayor vmv-mtrea vyharato py ullalam etmkaryeau kmita-siddhi kuruta me

Utkalik-vallar (70)

O possessors of my life, r Ka and r Rdh, thisUtkalik-vallar, this Vine of Longings, has sprouted upin front of You, who are absorbed in Your eternal amorousenjoyment in this Vndvana. Simply reciting it sets me


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Utkalik-vallarIV

atremble. Once You hear my heartfelt request, be graciousto this lowly person answer my prayers and give me the

service for which I yearn so deeply.

In this way, rla Rpa Gosvmpda established theconfidential conclusions of bhakti as the essence of allthe scriptures, and in this prayer, he ushered the flow ofthe elevated amorous devotional mellow filled with the

nectar of separation.

This poem is especially wonderful because it iswritten in a great variety of meters, such as upendra-vajr; it describes the bhvas of the amorous mellow, likekilakicita, kuamita and bibboka; and it is filled with

poetic ornamentssuch as lea (witty double meanings),rpaka (metaphors) and anuprsa (alliteration). For hisrevolutionary presentation of the voice ofrasa, r RpaGosvm Prabhu is celebrated as the supreme craftsman ofthis mode of expression. His poetic artistryandarticulationof emotion are extraordinary and unprecedented.

If those who are suffering, impoverished, inquisitiveor seeking knowledge have sufficient sukti, or spiritualmerit, they can worship Bhagavn. But unless they achievea state of consciousness that is saturated through andthrough with pure mellows of loving devotion to Ka,or ka-bhakti-rasa-bhvit mati, they cannot obtain thegreed for the happiness that comes with serving r Ka not by a million lifetimes of piety and merit. Therefore


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Introduction V

rla Rpa Gosvm Prabhu has shown the method toattain that greed:

tan-nma-rpa-caritdi-sukrtannu-smtyo kramea rasan-manas niyojya

tihan vraje tad-anurgi jannugmkla nayed akhilam ity upadea-sram

rUpademta (8)

A devotee should remove his tongue and mind fromall matters unrelated to r Ka and, living in Vraja-maala under the guidance of those persons who havedeep, spontaneous love for Him, engage his senses full-time in remembering and glorifying Kas names, forms,

qualities and pastimes. This is the essence of all advice.This verse makes it clear that for devotees who are eager

for vraja-rasa, rla Rpa Gosvm has recommendedliving in r Vndvana-dhma. Residence in Vraja inany manner at all is extolled by the stras. However,

the reader should note that merely staying in Vrajaphysically is not enough to attain this viuddha bhakti-rasa, the transcendental mellow of devotion, as specifiedby rman Mahprabhu and rla Rpa Gosvm, whoestablished r Gaurgas innermost desires. Thereforerla Rpa Gosvm Prabhu has described the method forliving in Vraja.

One finds different types of persons living in Vraja.Some engage in a duplicitous performance ofbhajana to


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Utkalik-vallarVI

secure name and fame, when the truth is they indulgetheir senses in luxurious eating, sleeping and recreation.

What to speak of being taken in by such imposters, evenby following those dedicated to vaidh-bhakti one will notbecome rpnuga and one will not be able to attain theunnata-ujjvala-rasa-maya prema-bhakti, which is practicedand preached by rla Rpa Gosvm and afforded onlyby his followers. The only way to cultivate r ka-

bhakti is to accept the guidance ofrasika-gurus who havefollowed r Vrajendra-nandanas intimate associates,who participate in His pastimes.

Therefore, mere physical presence in Vraja does notqualify one as a true Vrajavs. Rather, residence in

Vraja is successful when one fully dedicates the mind andsentiments of the heart to continuously remain under theguidance of the devotees who are absorbed in the mellowsof Vraja. This was confirmed by rman Mahprabhuwhen He referred to rla Svarpa Dmodara Gosvm asa pure Vrajavs even though he never once visited Vraja.

The neophyte practitioner must be very careful that,at the beginning stage of sdhana, while still full ofunwanted impulses and vices, he does not, on the pretextof doing solitary bhajana, engage in immature practice ofremembrance of the pastimes as this will simply fosterlethargy. Rasa-crya rla Rpa Gosvm, the masterof transcendental mellows, has established the methodfor performing rga-bhajana, spontaneous devotion.


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Introduction VII

Transgressing this method and endeavoring to exhibitlofty devotional sentiments far above ones qualification

is nothing but an unruly, inauspicious and ill-foundedpursuit that is destructive to society. We must alwaysremember the instruction of our worshipable Parama-gurudeva rla Bhaktisiddhnta Sarasvat Prabhupda:krtana-prabhve, smaraa hoibe, se-kle bhajana-nirjanasambhava. By the power of congregational chanting,

remembrance of r Ka and His pastimes (smaraam)will automatically awaken. Only then will it be possibleto go off to a solitary place and engage in the confidentialservice of r Yugala-kiora.

If a sdhaka has even a slight desire to attain the

happiness of service afforded by unnata-ujjvala-bhakti-rasaas prescribed by rla Rpa Gosvm, he must remainin the shelter of those who are supportive, like-mindedand affectionate, and under their guidance become freefrom any ulterior desire. And at the same time he mustcultivate the topmost level ofbhakti, performing activities

meant exclusively for Kas happiness.

The Illustrious Author of Utkalik-vallarrla Rpa Gosvm Prabhu

rla Rpa Gosvm Prabhu is one of the Six Gosvmsin r Gaurga-ll, and in Vraja-ll he is r RpaMajar. His forefathers came from Karnataka in SouthIndia. One of his ancestors, for some reason, left their


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Utkalik-vallarVIII

native place and settled in Bengal. r Rpa was born intoa line of Yajurvedi brhmaas descending from Bhradvja

i (son of Bhaspati) in approximately 1411 akbda(1489 A.D.) in Moragrm (Mdhipura) in Bengal. Hisfathers name was Kurmra-deva. His older brother wasrla Santana Gosvm and his younger brother wasAnupama, or Vallabha, who was the father of rla JvaGosvm. From childhood these three brothers were very

much attached to the lotus feet of Bhagavn.

After they finished their education in their youth, theking of Bengal, Hussein Shah, impressed by their keenintelligence, generosity and other outstanding qualities,appointed r Santana Gosvm as prime minister

and rla Rpa Gosvm as deputy prime minister. In1514 A.D. on His first journey to Vraja, r CaitanyaMahprabhu met them in the village of Rmakeli. Atthat point rman Mahprabhu turned back and went toJaganntha Pur. After this meeting rla Rpa Gosvmseagerness to attain Ka increased so much that he gave

up his government post and left everything. The secondtime, when r Caitanya Mahprabhu was returning fromr Vndvana, He met r Rpa Gosvm in Prayga, andinfused His potencies in the heart of His beloved Rpa bypresenting an unprecedented explanation ofbhakti-rasa-tattva. This episode is described in r Caitanya-caritmta(Madhya 19.136-137):


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Introduction IX

prabhu kahe,-una, rpa, bhakti-rasera lakaastra-rpe kahi, vistra n yya varana

prpra-nya gabhra bhakti-rasa-sindhutomya ckhite tra kahi eka bindu

rman Mahprabhu said, O my beloved Rpa, Iwill tell you the symptoms of bhakti-rasa in a nutshell,because the vast ocean ofbhakti-rasa, being boundless and

fathomless, cannot be described in full. From that ocean Iam giving you one drop to taste.

For ten days in Prayga, Mahprabhu delivered tohim the original concept ofbhakti-rasa-tattva. rla RpaGosvm has explained all this in his books, including

Bhakti-rasmta-sindhu, Ujjvala-nlamai, Lalita-mdhavaand Vidagdha-mdhava.

r Rpa Gosvm is celebrated for his renunciationfrom material life and for his humility, which wereinspired by his extraordinary attachment for r Caitanya

Mahprabhu. His life is elaborately described in rCaitanya-caritmta, Bhakta-ml and other books. rlaNarottama hkura Mahaya has awarded him thebefitting title r caitanya mano bha sthpaka hewho established r Caitanyas innermost desire. rmanCaitanya Mahprabhu had given him two instructionsin particular: to uncover Vraja-maalas hidden holyplaces and to write devotional literatures. From Pryagarla Rpa Gosvm went to Vndvana, and from there


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Utkalik-vallarX

he returned to his home in Bengal to arrange his familyaffairs and the education of Jva Gosvm. After this he

went to Nlcala where he joined Mahprabhu.

While in Bengal rla Rpa Gosvm started towrite outlines of the dramas Vidagdha-mdhava andLalita-mdhava. To pacify his separation from Vraja,he had desired to write the Vraja-ll and Dvrak-ll

in one volume, but in Satyabhmpura in Orissa, rSatyabhm-dev appeared in his dream, ordering himto present the dramas in two separate volumes. Andin Nlcala, Mahprabhu directly gave him this sameinstruction. rman Mahprabhu, with His devoteeassociates, heard him recite his compositions and became

most pleased. Only the rasika devotee will understandthe joy they experienced. Mahprabhu infused r RpaGosvm with all potency and, appointing him as crya,sent him to Vndvana to fulfill His innermost desire.That is why rla Narottama hkura Mahaya writes:

r caitanya manobha sthpita yena bhtalesvaya rpa kad mahya dadti sva-padntikam

Literatures written by r Rpa Gosvm include Bhakti-rasmta-sindhu, Ujjvala-nlamai, Laghu-bhagavatmta,Lalita-mdhava, Vidagdha-mdhava, Nikuja-rahasya-stava,Stava-ml, r Rdh-ka-gaodea-dpik, Mathura-mhtmya, Padyval, Uddhava-sandea, Hasadta, Dn-keli-kaumud, Ka-janma-tithi-vidhi, Prayuktkhyta-majar and Naka-candrik.


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Introduction XI

The Commentatorrla Baladeva Vidybhaa Prabhu

My supremely worshipable Gurudeva nitya-ll-praviao viupda aottara-ata r rmad Bhakti PrajnaKeava Gosvm Mahrja demonstrated his venerationfor r Gauya Vednta and for r-gauya-vedntcryarla Baladeva Vidybhaa Prabhu by using Prabhus

name in establishing the society r Gauya VedntaSamiti and also in awarding his sannysa disciples thetitle r Bhaktivednta. He wrote an article entitledGauya-vedntcrya r Baladeva, in which he says,r-gauya-vedntcrya Baladeva Vidybhaa hasan unbreakable relationship with r Gauya Vednta

Samiti, and because he is a rpnuga Vaiava, the Samitihas completely embraced his conduct and concepts andhis method ofbhajana. His stature as a follower of r RpaGosvm is proven in his voluminous writings. He alsowrites, When we talk about r Baladeva VidybhaaPrabhu, the first thing that comes to our mind is his

commentary on Vednta called r Govinda-bhya, forwhich he is held in great repute by the Vaiavas of thefour sampradyas.

rla Bhaktivinoda hkura, who is non-different fromr gaura-akti Gaddhara, has proclaimed, Vidybhaa

Mahaya is a special luminous star in the GauyaSamprdaya. After the Six Gosvms, no one hasdone welfare for the sampradya as he has. By this, we


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Utkalik-vallarXII

understand he must be one of the eternal associates ofrman Mahprabhu. rla Baladeva Vidybhaa

Prabhu, in Jaipur at Galt-pah, hoisted the victory flagfor the Gauya Vaiava Samprdaya, and in doing sohe established its eminent position within the MadhvaSampradya. This service to the sampradya proves thathe is indeed a rpnuga-gauya-vaiava.

r Baladeva Prabhu was the initiated disciple of rRdh-Dmodara, who is in the family of ymnanda,the follower of rman Mahprabhu. ymnanda Prabhuwas under the guidance of the one-pointed rpnuga rlaJva Gosvm; this connection proves that rla BaladevaPrabhu is also a rpnuga Vaiava. Furthermore, r

Baladeva Vidybhaa was the prominent ik discipleof r Vivantha Cakravart hkura, who is well-knownas the second r Rpa. Therefore, there is no doubt aboutr Baladeva being rpnuga. Attaining the mercy of rGovinda-deva, who is the treasure of r Rpa Gosvmslife, he was able to keep the Deitys sev going without

break. What doubt can remain regarding r Baladevasposition as rpnuga when he has attained the mercy ofboth r Rpa Gosvm as well as his worshipable rGovindaj? He belonged to both thepacartrika- (dk)and bhagavat-parampars (ik), the two streams flowingtogether in him; yet he established the authenticity andthe charm ofbhagavat-parampar, which, as it is foundedon the degree of proficiency in bhajana, is superior topacartrika.


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Introduction XIII

rla Baladeva Vidybhaa Prabhu has delineatedthe system of disciplic succession in his Prameya-ratnval.

By this it is clearly seen that the commentator, rBaladeva, is immersed in the Vedic teachings accepted inthe Gauya line, and he is the emperor of the GauyaVaiava cryas. Our worshipable rla gurupda-padmao viupda aottara-ata r rmad Bhakti PrajnaKeava Gosvm Mahrja has written a verse in praise of

him:r madhva sampradya r-caitanya-kula-rakaka

vedntcrya-rdlo baladevo mahmati

All glories to r Baladeva Vidybhaa, who is theopulence of the r Madhva Sampradya, the decoration

of r Caitanya-devas dynasty, the protector of the rGauya Vaiava Samprdaya, and a great-minded, lion-like crya.

rla Gurupda-padma also said that any sampradyathat is reluctant to accept rla Baladeva as rpnuga isactually in error and is making an offense to a Vaiava.Therefore, understanding such sampradya to be badassociation one should reject it and in this way show hisreal faith to rla Baladeva Prabhu. It has also been toldthat Mahprabhus associate, r Gopintha Mira, whoalong with Sarvabhauma had heard Mahprabhu speakHis commentary on Vednta-sutra, later on appeared as

rla Baladeva Vidybhaa, the Brahm Sampradyascommentator.


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Utkalik-vallarXIV

rla Baladeva Vidybhaas writings include rGovinda-bhaya; Sukma-ik; Siddhnta-ratnam and

its commentary Bhya-phakam; Shitya-kaumud;Vykaraa-kaumud; commentaries on Tattva-sandarbhaand Iopaniad; Siddhnta-darpaam; Kvya-kaustubha;Gopla-tpan-bhya; commentaries on Shitya-kaumud(Knandin), Chanda-kaustubha, Laghu-bhgavatmtaand Candra-loka; Natya-candrik; commentary on

rmad-Bhgavat (Vaiava-nandin); Vednta-syamantaka; Prameya-ratnval; Gt-bhaa-bhya;Viu-sahasranma-bhya (Nmrtha-sudh); Sakepa-bhgavatmta-ippa (Sraga-ragad); Stava-ml-vibhaa-bhya; Pada-kaustubha; and commentary onr ymnanda-ataka.

The readers who desire to know more about rlaBaladeva Vidybhaas transcendental life andphilosophy should read the second and third articlesin Prabandha-pacakam published by myself. All theinformation in these articles came from four different

sources: the introduction my senior godbrother, rlaBhaktivednta Vmana Gosvm Mahrja, wrote for hispublication of Siddhnta-ratnam; Gauya-vedntcryar Baladeva written by my gurupda-padma rla BhaktiPrajna Keava Gosvm Mahrja; Bhya-krakVivaraa published by rla Bhaktisiddhnta SarasvatPrabhupda; and Gauya-vedntcrya r BaladevaVidybhaa written by rla Bhaktivinoda hkura. Irequest the readers to refer to all of these books.


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Introduction XV

The translation of the main verses of this Utkalik-vallarwas first presented by rman Rdhea dsa (Ggul

Ddu). My learned daughter Madhu Khaelavla(M.A., Ph.D.) took his translation and rendered it insimple, tasteful Hindi; she also translated rla BaladevaVidybhaas commentary. As she thus increased thebeauty of this book, she is to be commended.

I pray to r Guru-Gaurga-Gndharvik-Girirdhrto shower Their blessings upon everyone who helpedwith this publication.

The mood and the language of this book have beenpurposely kept simple so that it will be accessible to the

general public. I have full faith that this book will be verymuch appreciated by cultured persons who are yearningfor rpnug-bhakti. When the Vaiavas read this bookand become elated, this will be proof that my endeavorshave been successful.

Praying for the mercy of Hari-Guru-Vaiava,The humble servant,

Tridai-bhikur Bhaktivednta Nryaa

Guru-primrla Santana Gosvms disappearance day

r Caitanybada 5237 July 2009


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A Vine of Intense LongingsUtkalik-vallar

r rpa Gosvm


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rla BaladevaVidybhaa Prabhu,

our commentator,first offers the auspicious invocation

sd yasmd utkalik-vallarir ekarkaa-citta-grva-nitnta-druti-hetur-rdh-govinda-padbja-vrata-dy sa

r-rpo bhvaka-bhpo dayat na

This Utkalik-vallar melts hearts of stone andinspires dedication to the service of the lotus feet of

r r Rdh-Govinda. This poem has emanated fromthe heart of rla Rpa Gosvm, the emperor of thosewhose hearts are entirely afflicted with the moods ofseparation. May that Rpa Gosvm shower mercyupon us.

Editors note: All texts within parentheses are commentsby rla Baladeva Vidybhaa Prabhu.

r vndav ngarbhy nama

Obeisances tor Rdh-Ka and Their amorous pastimes in

r Vnd-devs forest


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Verse 1

prapadya vndvana-madhyam ekakroann asv utkalikkultm

udghaymi jvalata kahorbpasya mudr hdi mudritasya

(When one finds himself unable to fulfill his heartsmost cherished desire, and still is desperate to achieve hisgoal, his heart melts. At this point, feeling unworthy hebegins to experience humility. In such a state, the devoteesuffers in separation and cries an incessant flood of tears.

In these prayers, the greatest of poets, rla Rpa Gosvm,portrays these feelings through his own moods, and in thisfirst verse he speaks with overwhelming conviction.)

Intent upon attaining my cherished desire, I takeshelter of Vndvana-dhma. All alone and loudly

lamenting, I openly display the severe burns branded inmy heart by scorching tears of separation.

Stava-ml-vibhaa-bhya

With a morose heart and a sense of loneliness, I takeshelter of Vndvana-dhma. Grievously weeping, I

reveal the open wound in my heart caused by the scaldingtears of separation. Indeed, this pitiful condition of thedevotee will ensure that he achieves his desired goal. It is


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Utkalik-vallar4

said in the Smti: without performing bhakti characterizedby ecstatic symptoms such as hairs standing on end,a melted heart and tears of bliss, how will the heart bepurified of material desires?

Because the meters (chanda) are evident as we progressthrough the text, I will not venture into any detaileddescriptions for fear of making the book too long.

Verse 2aye vndraya tvaritam iha te sevana-par

parm pu ke v na kila paramnanda-padavmato ncair yce svayam adhipayor kaa-vidher

vareya me cetasy upadia dia h kuru kpm

(Now, absorbed in his spiritual identity as a maidservant,rla Rpa Gosvm prays to r Vndvana-dhma,where she has taken shelter.)

O Vndvana forest, was there ever anyone in this

world who did not quickly attain supreme transcendentalbliss by serving you? Therefore I surrender to you andmost humbly petition you. Be kind and personallydisclose to me the best way to receive the darana ofyour worshipful Lords, r r Rdh-Ka.


Aye means alas! This word indicates lamentation.According to the Hemacandra-koa dictionary, aye impliesboth anger and regret.


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A Vine of Intense Longings 5

O Vndvana forest, has there ever been anyoneimmersed in serving you who did not quickly attain the

topmost joy? All such persons have indeed achievedsupreme happiness. Therefore I humbly prostrate myselfbefore you and petition you.

What is it that you want?

I am praying that you mercifully instruct me on thebest way to attain the darana of my Master and Mistress,r r Rdh-Mdhava.

Verse 3

tavraye devi dhruvam iha murrir viharate

sad preyasyeti rutir api viraut smtir apiiti jtv vnde caraam abhivande tava kpkuruva kipra me phalatu nitar tara-viap

(Next, she addresses the presiding goddess of Vndvanaforest, Vnd-Dev.)

O Vnd-dev, all the rutis and Smtis proclaim thatMurr eternally roams about your forest of Vndvanaenjoying with His beloved. Knowing this, I pray at yourlotus feet. Kindly bless me that the tree of my desireswill quickly bear the supreme fruit.


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O Goddess Vnd, r Murr is always enjoying

Himself with His beloved r Rdh and Theircompanions in your forest. It is said in the ruti: Rdhwith Mdhava, and elsewhere, in Vndvana, withinMathur-maala, which is also known as Gokula, Theyenjoy eternally. The Smtis and other scriptures (in thiscase Bhad-gautamya-tantra) also present r Kas

words: The cowherd maidens eternally reside here in Myabode Vndvana. Thesegops are eternal yogins, foreverunited with Me, always absorbed in serving Me and neverseparated from Me. r Yamala-tantra says: Gopla alwayshas two arms. He never assumes a four-armed form. Theson of the king of thegopas, r Ka, is always enjoying

amorous pastimes with r Rdh, who is the crown jewelof all the gops. Knowing this and having full faith inthe stras, I am praying at your lotus feet. You shouldbe gracious to me. By your mercy the tree of my desiresshould shortly and surely yield fruit quickly I shouldattain r r Rdh-Ka.

Verse 4

hdi cira-vasad--maallambi-pdauguavati tava nthau nthitu jantur ea

sapadi bhavad-anuj ycate devi vndemayi kira karurdr dim atra prasda

(Having pleased the presiding goddess of Vndvana,r Vnd-dev, r Rpa now prays to her for sanction.)


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O virtuous Vnd-dev, the very same r r Rdh-Govinda, whose lotus feet I have long desired to behold,

are your Lord and Lady. This fallen maidservant begsyou to quickly grant me permission to approach andsupplicate Them. Be pleased with me and look upon mekindly.


He guavat Vnd-dev is addressed here as virtuousfor she is endowed with the ideal of compassion. Thisfallen person is petitioning you to quickly grant mepermission to pray to your Masters, r r Rdh-Govinda. Be pleased with me and bestow upon me youraffectionate, merciful glance. Without your mercy it is

very rare to achieve the grace of r r Rdh-Govinda,who are under your control.

It is as if Vnd-dev inquires, Who are your Masters?And r Rpa replies, They are the focus of all thedesires long cherished in my heart. By the grace of Their

lotus feet, the creeper of my hopes should soon bear fruit.The Amara-koa (3.4.1) states that the words drk,maku, sapadi and drutam mean quick, soon, etc.

Verse 5

dadhata vapur au-kandal

dalad-indvara-vnda-bandhurmkta-kcana-knti-vacanai

sphurit cru-marci-sacayai


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O r Ka, Your effulgence is more charming than

a blossoming blue lotus. O r Rdh, Your enchantingcomplexion belittles the luster of gold.


The next ten verses, from 5 (dadhata) through 14(kvpy nuagka), are to be read in conjunction with

verse 15. Ballava-puradartmaja (from verse 15) meansthe son of the king of the gopas, and gokula-vareya-nandin means the daughter of r Vabhnu Mahrja.This maidservant is bowing down to the two of You andoffering You prayers.

One might ask, O r Ka, what are You like? Ormat Rdhik, what are You like? This questionis answered in the next ten verses, each line of whichemploys a host of adjectives to describe the two of Them,as in this verse: O Ka, Your hue is more captivatingthan a mass of fully blossomed blue lotuses. According to

the Viva-koa the word kandala has three meanings: rowsupon rows (kalpa), brightly colored (uparga) and freshlyblossoming (navkura).

O r Rdh, You are embellished with a beautifuleffulgence that humiliates the luster of gold.


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Verse 6

nicita ghana-cacaltater

anuklena dukla-rocimga-nbhi-ruca sanbhin

mahit mohana-paa-vsas

O r Ka, You appear so incredibly beautiful inYourptmbara brilliant as a flash of lightning. O r

Rdh, You are decorated with a charming, dark silkygarment that shines like musk.


O r Ka, Your dazzling cloth shimmers like a barrageof lightning flashes against a thick bank of dark clouds. O

r Rdh, You are decorated with captivating dark silkas lustrous as musk.According to the Hemacandra-koa,sanbhi means of kindred blood, like-minded, resemblingand so on.

Verse 7

mdhur prakaayantam ujjval

r-pater ap variha-sauhavmindir-madhura-goha-sundar-

vnda-vismaya-kara-prabhonnatm

O r Ka, Your splendid body emanates a radiantsweetness that surpasses the elegance of Lakm-pati

r Nryaa. O Rdhik, Your loveliness astoundsthe beautiful maidens of Vraja, in whose wake even rLakm pales.


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O Ka, Your splendid body emanates a radiant

sweetness that is more glorious than the elegance ofLakm-pati r Nryaa. O Rdhik, Your sublimebeauty astounds the attractive Vraja maidens, whosebeauty far surpasses that of r Lakm.

Verse 8

itara-jana-su-durghaodayasyasthira-gua-ratna-cayasya rohadrim

akhila-guavat-kadamba-ceta-pracura-camatkti-kri-sad-guhym

O r Ka, You are a solid mountain of jewel-like

traits inaccessible to others. O r Rdhik, You area treasure-trove of virtues that stuns the hearts of allnoble maidens.


Others refers to outsiders, those who are not Your

associates, like Indra and other demigods, in whomomniscience, friendliness and tenderness are seldomfound. O r Ka, You are a mountain of those perpetualgem-like qualities. O Rdhik, Your affection, friendliness,beauty and other such distinguished attributes thoroughlysurprise upright ladies who themselves possess such

qualities.


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Verse 9

nistula-vraja-kiora-maal-

mauli-maana-harinmavaramviva-visphurita-gokulollasan-

navya-yauvata-vatasa-mlikm

O r Ka, among all the matchlessly handsomeyouths of Vraja, You are the crown emerald. O r

Rdh, of all the young maidens of Gokula, the placemost revered in the whole world, You are the crowningjasmine flower ornament.


O r Ka, of all the peerless youths of Vraja,

including rdma and Subala, You are the best, thecrowning emerald. O r Rdhik, You are that specialjasmine flower locket ornamenting the garland made ofymal, Plik and all the other joyful fresh damsels ofGokula, a place that sets the whole world trembling inthe face of its excellence.

Verse 10

svnta-sindhu-makar-kta-rdhahn-nikara-kuragita-km

preyas-parimalonmada-cittapreha-saurabha-htendriya-vargm

(Now, the moods in each of Their hearts are described.)


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O r Ka, You keep r Rdhik like a makar,Cupids dolphin-like carrier, in the ocean of Your heart.

O r Rdh, You keep Ka transfixed like a deer inthe glowing moon of Your heart. O r Ka, Yourbeloveds fragrance maddens You. O r Rdhik, Yourdarlings aroma excites Your senses.


O r Ka, You keep r Rdhik like a makar inYour ocean-like heart. O r Rdhik, You hold r Kalike a deer in Your shining moon-like heart. O r Ka,the scent of Your beloved r Rdh inebriates You,leaving You tipsy. O r Rdhik, the fragrance of Yoursweetheart adbucts Your senses. This verse testifies to r

r Rdh-Govindas attachment for each other.

Verse 11

prema-mrti-vara-krtika-dev-krti-gna-mukhar-kta-vaam

viva-nandana-mukunda-samaj-

vnda-krtana-rasaja-rasa-jm

O r Ka, Your flute is always singing the gloriesof rjevar Krtika-dev r Rdhik, the foremostof all the cowherd maidens, who themselves are theembodiment of pure love. O r Rdhik, Your tongue

is always relishing the glories of Mukunda r Ka,who gives pleasure to the whole world.


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O r Ka, Your flute is always celebrating the famed

reputation of Krtika-dev r Rdhik, who is the crownjewel among Lalit and the other cowherd maidens,who themselves are the embodiment of pure love. O rRdhik, Your tongue knows how to praise Mukunda rKa, who bestows pleasure upon the entire world. IntheAmara-koa (1.6.11) the words yaa, krti and samaj

all mean glorification.

Verse 12

nayana-kamala-mdhur-niruddha-vraja-nava-yauvata-mauli-hn-marlam

vraja-pati-suta-citta-mna-rja-

grahaa-paiha-vilocannta-jlm

O r Ka, the sweetness of Your lotus eyes trapsthe swan-like heart of She who is the best of the Vrajadamsels. O r Rdhik, the dragnet of your sidelongglance expertly catches the king of fish, the heart of the

prince of Vraja.


O r Ka, the sweetness of Your lotus eyes controlsthe swan-like heart of She who is the crown of the younggirls of Vraja. O r Rdhik, the heart of Nanda Mahrjas

son is the king of fish, and the net of Your sidelong glanceis expert in catching it. TheAmara-koa (3.3.200) states


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that the word nya, which connotes bringing in ornear, also means net. This verse describes how through

the glances of Their beautiful, shining eyes They expressthe many flavors of Their attachment for each other.

Verse 13

gopendra-mitra-tanay-dhruva-dhairya-sindhu-pna-kriy-kalaa-sambhava-veu-ndam

vidy-mahiha-mahat-mahanya-gna-sammohitkhila-vimohana-ht-kuragm

O r Ka, the song of Your flute is the AgastyaMuni that swallows the ocean of r Rdhs unyieldingself-restraint. O r Rdhik, Your skill at playing the

v is so extraordinary that Your music bewitches thedeer-like heart of He who enchants the entire world.


O r Ka, Your flute song is the Agastya Munithat guzzles up the oceanic self-control of the daughter of

Vabhnu Mahrja, King Nandas friend. O r Rdhik,Your expertise at playing the v is so remarkable that itenchants the deer-like heart of r Ka, the mesmerizerof the universe. This verse indicates that They arededicated to pleasing each other through the expertplaying of Their instruments.


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Verse 14

kvpy nuagi-katayodita-rdhikkhy-

vismritkhila-vilsa-kalkalpamketi vara-yugala-ravanubandha-

prdurbhavaj-jaima-ambara-samvtgm

O r Ka, if by chance You hear the syllables ofr Rdhiks name, You immediately forget everything

You are doing. O r Rdhik, simply by hearing thetwo syllables K-a, You become stunned as aa-sttvika-bhvas spread throughout Your body.


O r Ka, as soon as You hear r Rdhiks name,

You forget all other forms of enjoyment. O r Rdhik,just by hearing the two syllables K-a, Your bodybecomes frozen. You are both controlled by the sweetnessof each others names.

Verse 15

tv ca ballava-purandartmajatv ca gokula-vareya-nandini

ea mrdhi racitjalir namanbhikate kim api durbhago jana

O Prince of the gopas r Ka! O r Rdh,

daughter of the best among men in Gokula, VabhnuMahrja! Bowing down and folding my hands over my


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head, this wretched maiden earnestly petitions the twoof You.

Stava-ml-vibhaa-bhyaIn this verse ballava-purandara means the king of

the gopas and gokula-vareya means r VabhnuMahrja.

Verse 16

hanta sndra-karu-sudh-jhar-pra-mnasa-hradau prasdatamdurjane tra diata rater nija-

prekaa-pratibhuva cham api

(After greeting r r Rdh-Ka, r Rpa is praying

for a blessing.)

O r Ka! O r Rdh! Your hearts are floodedby heavy torrents of mercy. Therefore, be pleased withthis fallen soul. Bestow upon me just a drop of real lovefor You, thus guaranteeing me Your audience.


Hanta (ah!) expresses joy. Your hearts are lakesoverflowing with condensed ambrosial mercy, says rRpa, directly addressing r r Rdh-Ka. Thiswretched person begs You to be pleased with me. Give

me but one drop of genuine love, or rati, for You.


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Their Lordships inquire, What is the nature of thislove you seek?

r Rpa replies, It is said that the glories of this ratiare such that upon attaining it one is assured of receivingYour darana.

The Halyudha-koa states that pratibh and lagnaka

both mean guarantee.

Verse 17

ymayor nava-vaya-suambhygaurayor amala-knti-yaobhym

kpi vm akhila-valgu-vatasau

mdhur hdi sad sphuratn me

(Now she is describing the effects of the intense lovebetween Rdh and Ka.)

O r Ka! O r Rdhik! The two of You, being

the topmost of all that is attractive, captivate the mindsof every living entity. You, Rdhik, blossoming withever-fresh youth, exhibit qualities possessed only bythe most excellent of women. Therefore, You are calledym. And You, Ka, the ultimate of all handsomeyouths, are called yma because of Your dazzling

emerald-like brilliance. What is more, one of You isspotlessly effulgent, Your body radiant like molten


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gold (gaur), and the other blazes like gold (gaura) inYour widespread fame. May Your sweet beauty ever

illuminate my heart.


r r Rdh-Ramaa, You are the crown jewelsof all that is attractive to everyone. May Your specialsweetness and beauty forever radiate within my heart.

Should someone ask what They are like, this versecontains the answer: nava-vaya-suambhy. In thiscase, nava means glorification. Here, nava is plural; itrefers to Them both blossoming with tender youth andsupreme, fresh beauty. The Amara-koa (1.3.17) statesthat suam (f.) is a word for extreme beauty. According

to Pins grammar, when the same word refers to amale and a female, in this case, yma and ym, theplural form ymayo is used. The word gaurayo shouldbe understood in the same way: gaur-ca and gaura-caare combined as gaurayo. Thus, navna-vayasa ymrefers to r Rdh at the tender young age of sixteen, and

navna-vayasa-suam-suobhita-yma refers torKa,that dark complected, exceedingly handsome fresh youth,radiant like a blazing sapphire. Should someone ask whatThey are like, the answer is that r Rdh is spotlesslyeffulgent with a golden complexion (gaur) and r Kashines with universal renown (gaura). According to the

Amara-koa, gaura has three meanings: golden (pta), thecolor of daybreak (arua) and white (sveta).


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Verse 18

sarva-ballava-vareya-kumrau

prrthaye bata yuv praipatyallay vitarata nija-dsya

llay vitarata nija-dsyam

(To suggest how They may act in her favor, shenow addresses They who are absorbed in each others

sweetness.)

O r Ka, You are the son of r Nanda, theking of Vraja. O r Rdh, You are the daughter ofthe respected head of the Vrajavss, r VabhnuMahrja. Bowing down before the two of You I beg,

Kindly grant me Your service, for You can easily doso. Let me serve You; it is a simple request.


Sarva-ballava-vareya-kumrau refers to r r Rdh-Ka, the children of r Nanda Mahrja and r

Vabhnu Mahrja, who are the best of the gopas. Therest of the verse is clear: Your service is the only interestin life for this fallen and miserable maidservant.

Verse 19

praipatya bhavantam arthayepauplendra-kumra kkubhi

vraja-yauvata-mauli-mlik-karu-ptram ima jana kuru


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(In this verse and the next, r Rpa, having pleasedr Yugala-kiora, now petitions Them for mercy.)

O r Ka, son of thegopa king, I prostrate beforeYou and beg in a choked voice, Please induce thatcrown jewel of the Vrajagops, r Rdh, to make methe recipient of Her compassion.

Stava-ml-vibhaa-bhyaOpauplendra-kumra, O son of the king of thegopas!

I fall down before You and plaintively pray at Your lotusfeet for mercy.

What sort of mercy do you seek? He asks.

r Rpa replies, Please make this maidservant theobject of the benevolence of r Rdh, the crown jewelof the young maidens of Gokula.

Verse 20

bhavatm abhivdya cubhirvaram rjevari varyam arthaye

bhavadyatay kp yathmayi kuryd adhik baknkata

O rjevar r Rdhik, with folded hands I beg

You with sweet words for this benediction: May thekiller of Baksura, r Ka, heap His kindness uponme, knowing me to be Yours.


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O rjevar, I place my head at Your feet and sweetly

request You for the supreme boon.

What blessing do you want? She asks.

Consider me Your property. Accept me as Yourmaidservant so that the killer of Baksura, r Ka, will

inundate me with His mercy.

Verse 21

dii vidii vihram carantasaha paupla-vareya-nandanbhym

praayi-jana-gas tayo kurudhva

mayi karu bata kkum kalayya

(Next she prays to r Yugala-kioras associates fortheir mercy.)

O intimate companions of r r Rdh-Ka, you

roam throughout Vraja with the son and daughter of thegopa kings. Please hear my tale of woe and be gracioustowards me.


O beloved sakhs of r Rdh and dear sakhs of r

Ka, after listening to my wistful petitions please bemerciful to me. Who are all of you? You are the friends of


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the son and daughter of the respected topmost kings of thegopa community, r Nanda Mahrja and r Vabhnu

Mahrja. You are eternal associates in Their pastimes,always wandering with Them throughout Vndvana.

Verse 22

gir-kuja-kura-ngaraulalite devi sad tavravau

iti te kila nsti dukarakpayg-kuru mm ata svayam

(First she has offered a general prayer to all Theirassociates. Now, in this verse and the next two, sheaddresses them individually by name.)

O Lalit-dev, because you always control the Heroand Heroine in the nikujas at Govardhana, there isnothing you cannot achieve. You are free to do as youlike; therefore mercifully accept me and engage me inr Yugalas service.


O Dev Lalit, the Hero and Heroine of the nikujasat Govardhana, r Rdh-Mdhava who are expert inromantic intrigue, are always submissive to you; thereforenothing is impossible for you. Hence, you are free to accept

me. According to the Amara-koa (3.1.24) rava andvacanesthita are synonyms meaning obedient servant.


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Verse 23

bhjana varam ihsi vikhe

gaura-nla-vapuo praaynmtva nija-praayinor mayi tena

prpayasva karurdra-kakam

O Vikh, in this Vndvana the golden r Rdhand the bluish r Mdhava have chosen you, out of all

Their intimate associates, as the main object of Theirfavor. Please help me to attain your beloved r rRdh-Kas merciful affectionate glance.


O Vikh, in this Gokula the golden r Rdh and

the bluish r Mdhava have chosen you, out of all Theirconfidential friends, as the greatest recipient of Theirgrace. Please help me to attain your beloved couplesglance, which flows with compassion.

Verse 24

subala ballava-varya-kumrayor

dayita-narma-sakhas tvam asi vrajeiti tayo purato vidhura jana

kaam amu kpaydya nivedaya

O Subala, in Vraja-maala you are a priya-narmasakh, bosom friend of r Nanda Mahrjas son

and r Vabhnu Mahrjas daughter. On this day,extend but a slight gesture of mercy to me and relate mysad story to your two friends.


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O Subala, in this Vraja you are the confidant of

r Vabhnu Mahrjas daughter and r NandaMahrjas son, r r Rdh-Mukunda. Because youare so close to Them, you can petition Them with greatempathy on behalf of Their maidservant, who is sufferingin separation.

Verse 25

uta kpay hanta preayo praayoddhurkim ap yad aya dna pr nivedayati kaam

pravaita-man ki yumbhi sama tilam apy asauyugapad anayo sev prem kadpi vidhsyati

(Now she is addressing r r Rdh-Govindas

maidservants.)

O beloved maidservants of the Masters of my life,r r Rdh-Govinda, you are completely intoxicatedwithprema. Please lend your ear for a moment to hearthis lowly dss humble request. Will I ever be able to

serve the Divine Couples lotus feet alongside you, evenif only briefly?


O beloved maidservants of the Masters of my life, rr Rdh-Govinda, all of you, please hear me out.

What do you want? they ask.


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Hear this fallen dss request.

They repeat, What is your request?

She replies, This miserable ds is humbly asking ifever, for even a moment, she might engage in the lovingservice of r r Rdh-Govinda together with all ofyou.

Verse 26

kva jano yam atva pmarakva durpa rati-bhgbhir apy ada

iyam ullalayaty ajarjargurur uttara-dhur tathpi mm

Where am I, a wretched and helpless maidservant,

compared with the exalted devotees in whom divinelove has already sprouted? Knowing that even for themthis prema-sev is extremely rare, for a maidservantlike me it will be next to impossible to attain. Still anintense and unabating thirst for it leaves me delirious.

Stava-ml-vibhaa-bhyaWhat is the likelihood for this fallen and weak

maidservant to receive that fortunate service when it iseven difficult forpremi devotees to attain? For a ds thelikes of myself, such an opportunity is extremely unusual.Nonetheless, severe thirst for it robs me of my composure.

What sort of thirst is that?


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An insatiable thirst, she replies. The word ajarjarmeans fresh and new. The Viva-koa states that the

meaning of jarjara is old. Guru means great. Theessence is that this great thirst appears in ever-fresh andnew ways.

Verse 27

dhvasta-brahma-marla-kjita-bharair rjevar-npura-kvair rjita-vaibhavas tava vibho va-prasta-kala

labdha asta-samasta-nda-nagar-smrjya-lakm parmrdhya pramadt kad ravaayor dvandvena mandena

me

(Though aware of her position, she again prays withgreat fervor.)

O all-powerful Ka, will my dull ears ever be ableto hear Your flute music mingling with the tinkleof r Rdhs ankle-bells, which alone defeat thewarbling of Brahms swan? That combined sound isthe sovereign goddess of the city of sublime sounds. r

ymasundaras flute song enriched by the melody ofr Rdhs ankle-bells is the essence of all vibrationsthat give pleasure to the ear.


O all-powerful Lord, when will I be able to worship

the sweet melodies issuing from the flute? When will I beable to serve that song with my ears? What is special aboutthat music? It is enriched with the tinkling of rjevar


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r Rdhs ankle-bells. What does the tinkling of Herankle-bells do? It defeats the warbling of Brahms royal

swan carrier. What is the combined sound of the fluteand the ankle-bells like? That sound is glorious. It is thequeen goddess reigning over the metropolis of sublimesound, having achieved sovereignty over all melodies.When, oh when, will I be able to hear the ringing of rRdhiks ankle-bells dancing to Your flute song in the

rsa-maala?Verse 28

stambha prapacayati ya ikhi-picha-mauli-veor api pravalayan svara-bhagam uccai

nda kad kaam avpsyati te mahatyvndvanevari sa me ravatithitvam

O Vndvanevari r Rdhik, the sound of Yourv overpowers and silences the flute song of He whois crowned with a peacock feather. When will the musicof Yourv reach my ears?


O Vndvanevari, when will Your most eminentMahat v come within the range of my ears? What doesits sound do? It stops and silences even the flute-playingof r Ka, who is crowned with a peacock plume.When r Ka hears that v, He is so captivated thatHe starts playing His flute off-key, then the sound faltersand finally stops altogether. Will I ever be able to hearYour vs melody for just a moment?


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Verse 29

kasya sambhavati h tad-ahar v

yatra v prabhu-varau kala-gtiunnaman madhurimormi-samddh

dukta ravaayor vidhunoti

(After this she is begging to hear Them sing a duet.)

O supreme Masters, r r Rdh-Govinda, whenwill that day come in my life when You sing such amelodious duet, flooded with waves of sweetness, thatit washes away all inauspiciousness from my ears?


O Your Excellencies, r r Rdh-Govinda, willsuch a day come when I hear the two of You suddenlyburst into song, a soft and melodious duet that purges myears of all mundane sound vibration? When will that daybe mine? The use ofv in the first line is as an ornamentof speech, an exclamation. Generally, it means or,

but not in this case. One may ask what is special aboutthat mellow sound. The reply is that it is enriched withtowering waves of sweetness.

Verse 30

parimala-sarair v gaura-nlga-rjan-mgamada-ghusnugrhin ngareau

sva-mahima-paramu-prvtea-gandhkim iha mama bhavitr ghra-bhgotsavya


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(Next she is praying to experience r r Rdh-Govindas bodily fragrance.)

O king of lovers r Ka, O jewel of consortsr Rdhik, Your fragrance is so glorious that just awhiff humbles all other wonderful aromas. When willthe honeybee of my nose attain ecstasy inhaling theluxuriant scent coming from the musk and kukuma

smeared on Your dark and fair bodies?


O king of gallants, O beautiful temptress, when will thefast-flowing stream of Your fragrance be a festival for thehoneybee of my nose? According to the Viva-locana the

word sarai (path) has two meanings: flow (re) andtrail (vartma). One might ask, What is this fragrancelike? The answer is, The natural scent of Their fair anddark bodies took pity on the aromas of musk and kukumaand allowed them to mingle with it, thereby producingone wondrous consummate aroma. One might inquire

further as to what the flow of that fragrance is like. Theanswer is, The stream of that fragrance surges forth, justone drop of its fragrance smothering the full spectrumof all other smells.

Verse 31

pradein mukha-kuhare vinikipajano muhur vana-bhuv pht-karoty asau

prasdata kaam adhipau prasdatado pura sphuratu taid-ghana-cchavi


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(The fortune of attaining intimate proximity to TheirLorships appears highly unlikely, so instead r Rpa is

begging for Their direct darana from afar.)

O my Master r Ka, O my Mistress of Vndvanar Rdhik, sitting here in Vndvana I cry out to Youagain and again and weep, my forefinger at my mouth,I beseech You. If only for a moment be pleased with

me and allow my eyes to behold the sweetness of Yourforms which appear like a streak of lightning across afresh thundercloud.


The forefinger the finger next to the thumb has two

names: pradein (pointer) and tarjin (scolding). Thisis substantiated in the Amara-koa (2.3.81). Putting herforefinger at her mouth, this ds is sobbing vehemently.The meaning of the other lines is clear. Your splendidlyeffulgent complexions resemble lightning flashing againsta fresh rain cloud.

Verse 32

vraja-madhura-jana-vrajvatasaukim api yuvm abhiycate jano yam

mama nayana-camatkti karotukaam ap pda-nakhendu-kaumud vm

(Now she is praying for darana of all of Their toenailssimultaneously.)


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O my Master r Ka and my Mistress rmatRdhik, You are the crowning glory of all the

residents of Vraja-maala, who are the embodimentsof sweetness. Therefore, I am praying to You bothfor a boon. May the radiance of the brilliant moons ofYour toenails fill my eyes with wonder, even for just amoment.


The meaning is clear.

Verse 33

atarkita-samkaollasitay mudliyatornikuja-bhavangane sphurita-gaura-nlgayo

ruca pracurayantu v puraa-ythik-majar-virja-dali-ramyayor mama camatkti cakuo

(Now she prays to see her Master and Mistress whenThey have met by chance.)

O r r Rdh-Govinda, when You suddenly catchsight of each other in the garden in front of thenikuja,You swell with joy and embrace each other with lavishaffection. The meeting of Your golden and blue formsis reminiscent of a black bumblebee sitting on a goldenjasmine bud, drinking its nectar. Let my eyes fill withwonder as I behold Your two beautiful forms meeting.


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May the beauty of Your bodies fill my eyes with

wonder. Where will this happen? In front of the nikuja.How do the two of You behave there? You embrace eachother most affectionately, surprised and overjoyed to seeeach other by chance. What do the two of You look like?Like two dazzling figures, gold and blue. Using a simile,she describes the respective specialities of Their forms:

Your bodies look very charming together, like a blackbumblebee sitting on a golden jasmine bud.

Verse 34

skt-kti bata yayor na mahattamo pikartu manasy api mank prabhutm upaiti

icchann aya nayanayo pathi tau bhavantaujantur vijitya nijagra bhiya hriya ca

(Lamenting over her lack of qualification she beseechesThem.)

O r r Rdh-Govinda, how astonishing it is thatexalted devotees who are accomplished in all kinds ofsdhana cannot catch even a momentary glimpse of Youin the course oftheir meditation. I, on the other hand,even while plagued with a dull, evil mind filled withunruly desires, long for You to appear on the pathway

of my eyes. Alas! How is it that I am not embarrassed?Have I lost all sense of shame and dignity?


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The word bata indicates astonishment. By having the

direct darana of the Supreme Controllers, r r Rdh-Ka, one experiences hldini, the phenomenon of true,pure ecstasy. High-class saints who are accomplished inall kinds ofsdhana are not able to see You in their mindseven briefly. I, on the other hand, burdened by gross bodyand senses and troubled by abominable desires, hanker to

see You directly with my own eyes. Acknowledging mylack of qualification I swallow my pride and unabashedlypresent my request to You without fear or shame.

Verse 35

athav m ki nu daa

bata vndvana-cakravartinauyuvayor gua-mdhur nav

janum unmade yatha ka na v

(Now she is revealing that it is the Divine Couplescharm that has compelled her to foolishly offer such an

outlandish prayer.)

Am I at fault in making such a request? O Master andMistress of Vndvana, r Ka and r Rdh, whowould not be driven mad by Your ever-fresh sweetness?By drinking the honey liquor of the sweetness of Your

qualities, I have become so intoxicated that I have daredto offer such a prayer.


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Who would not be maddened by the sweetness of Your

eternal freshness and Your other infatuating qualities,such as delivering the fallen and purifying sinners? It isonly natural that the appeal of a beautiful object willincite greed in even a hopeless beggar. Your charmingqualities are the cause of this fallen persons madness.

Verse 36ahaha samaya so pi kemo ghaeta narasya ki

brajanaavarau yatrodpt krp-sudhayojjvalktapari-janarei-ceta-cakora-camatktir

vrajati yuvayo s vaktrendu-dvay nayandhvani

O r Ka, foremost of all the great dancers inVraja, O r Rdh, crown jewel of all the lady dancers,when will that auspicious day come when Your gorgeousmoon-like faces tread the path of my vision facesimbued with nectarean mercy, faces which enamor thecakora-bird hearts of the sakhs?


(This verse has not been included in the Stava-mlpublished by Chaukhamb of Vraas; thus there isno commentary. The verse has been taken from otherpublications.)


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Verse 37

priya-jana-kta-pri-grha-caryonnatbhi

su-gahana-ghaanbhir vakrim-ambareapraaya-kalaha-keli-kvelibhir vm adhau

kim iha racayitavya karayor vismayo me

O my refuge r Ka and rmat Rdhik, withYour associates at Your heels, the two of You engage in

an animated quarrel, the meaning of which is difficultto understand because Your talk is filled with repartees,double meanings and trick questions. When, oh when,will Your wildly amusing verbal love battle astound myears?


O my Master and Mistress, will the wonder of Yourhumorous love-quarrels, which flows in waves one afteranother, ever touch my ears? The word kim is used whenasking a question. What does that entertaining love-quarrel entail? It is escalated by the interjections of Theircompanions. But the same question arises again what isthat love-quarrel like? It is very intense, punctuated withlively and rowdy double-talk, quick comebacks, tellinggestures and confidential meanings.

Verse 38

nibhtam apahtym etay vaikydii dii dam utk prerya sampcchamnasmita-abala-mukhbhir vipralabdha sakhbhis

tvam agha-hara kad me tuim akor vidhatse


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O r Ka, O killer of Agha, when rmatRdhik slyly pilfers Your flute, You will be searching

everywhere and asking, Who has taken My flute?Who is the thief? One of r Rdhiks sakhs willpoint at another sakh and say, She has taken it. Youwill then pick a fight with that innocent girl, who willlaugh in Your face and say, O You crafty villain, todaywe have outwitted You. When will my eyes drink with

delight the moods reflected on Your face at that time?


O killer of Agha, O stealer of sins, when will Yousatisfy my eyes?

Ka asks, How may I satisfy you?

r Rpa replies, I want to see You when You are alonewith r Rdh in the secret nikuja and She steals Yourflute. You will then search for it in all directions and ask,Who has stolen My flute? Her girlfriends will outsmart

You by pointing to one sakh, who is actually innocent.

One might ask, What do those sakhs look like?

Their faces have become especially beautified by theirlaughter, because at last the king of tricksters has indeed

been outdone. When will my eyes find full delight seeingYou in this situation?


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Verse 39

katam adhara-dalasya svasya ktv tvad-l-

ktam it lality devi ke bruvesmita-abala-dgant kicid uttambhita-bhrr

mama mudam upadhsyaty sya-lakm kad te

O Dev Rdhik, r Ka, having bitten and cutHis own lips, will go to Lalit and complain, O Lalit,

look! Your sakh r Rdhik has bitten My lips.Hearing r Ka speaking like this, with a smile andraised eyebrows You will shoot Him a look of playfulcontempt from the corners of Your eyes. When willYou show me the splendor of Your face in this momentand fill me with bliss?


O Dev Rdhik, after r Ka cuts His petal-likelips with His own teeth, He says, Lalit, look how Yourfriend Rdh has bitten Me. When You hear r Kasay this, Your face will light up with a splendid brilliance.

When will You offer me the supreme pleasure of seeingYou like this?

One might ask, What does Her lustrous face look like?It displays a slight smile, an astonishingly crooked glanceand knitted eyebrows expressing Her disdain. In this way

r Rdhj evinces Her anger towards that outrageousfraud r Ka.


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Verse 40

katham idam api vchitu nika

sphuam ayam arhati jantur uttamrhamguru-laghu-gaanojjhitrta-nthau

jayati-tarm athav kp-dyutir vm

(Now she again adopts a humble mood.)

O Lord and Lady of the afflicted, r r Rdh-Govinda, what chance does this lowly ds have to getYourprema-sev, Your loving service, which is soughtafter by high-class devotees? I am completely unfit,but Your supreme mercy does not take into accountwhether one is qualified or not. Therefore, again I

indulge in begging You for this rareprema-sev.


O Maintainers of the distressed, is this fallenmaidservant qualified to desire the rare fortune of servingYou?

One might ask, What is that auspicious service like?

That prema-sev is such that it is desired by exalteduttama-bhgavata devotees. If one receives Your lovingservice, it is all due to Your radiant and supremely gloriousmercy.

One might further inquire, What are the glories ofthat mercy?


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That mercy does not consider whether one is high-class or fallen. Although I am fallen, because Your grace

is such, this desire has arisen in me.

Verse 41

vtte daivd vraja-pat-suhn-nandin-vipralambhesamrambheollasita-lalit-akayodbhrnta-netra

tva rbhi samaya-paubhir drg uplabhyamna

kma dmodara mama kad modam akor vidht

(In this verse she is praying for the fruit of thatmercy.)

O Dmodara, when by the will of Providence You are

separated from r Vabhnus very dear daughter, rRdhik, the anxiety in Your eyes will reflect Your fearof the angry Lalitj coming and scolding You. Seizingthe opportunity, the she-parrots in the nikuja willrebuke You, For no reason You have cheated Rja-nandin r Rdhik. Your face will appear so sweet

at this time. When will You delight my eyes with thatsweetness?


O Dmodara, when will You fulfill my desire and givepleasure to my eyes?

Ka might ask, How can I make Your eyes joyful?


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She replies, When destiny has separated You from rRdhik, r Vabhnus darling daughter, You will be in

fear of the fuming Lalitj. At that time the she-parrots,seeing the apprehension in Your eyes and knowing whathas happened, will taunt You, saying, You may be asuperbly handsome prince with unparalleled qualities, butYou lack the beautiful quality of intelligence; r Rdhikhas completely given Her heart and soul to You, but You

have cheated on Her. I beg for the pleasure of seeing theamusing and unique expressions on Your lotus face whenYou hear their mocking words.

Actually, r Rpa is begging not for her own pleasure,but for the sake of making arrangements for Kas

pleasure. She is telling Him, If You allow me, I willcleverly appease the offended sakhs and turn them inYour favor, which will be much to Your delight. With myspecial skill I will placate Lalitj and arrange for You tomeet with r Rdh.

Kas sakh Ujjvala is in fact Cupid, the god oflove, who nourishes r r Rdh-Govindas pastimes.It is also by his divine intervention that They undergoseparation. (r r Rdh-Govindas sweet pastimes arenot affected by time, karma, the material modes, or thewill of Providence.) Without a doubt all of this happensonly by the desire of Ujjvala to expand Their pastimes.


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Verse 42

rsrambhe vilasati parityajya gohmbujk-

vnda vndvana-bhuvi raha keavenopanyatv svdhna-priyatama-pada-prpaenrcitg

dre dv hdi kim acird arpayiym darpam

O rmat Rdhik, when the rsa-ll begins in rVndvana, r Ka will leave all the other Vraja

beauties and take You to a secluded kuja. Comingcompletely under Your control He will be eager todecorate You with many kinds of flowers. When willI behold this scene from afar and my heart swell withpride?

Stava-ml-vibhaa-bhyaO rmat Rdh, will the day ever come when, seeing

You from the distance in the land of Vndvana, my heartwill suddenly overflow with pride?

One might ask, Who is r Rdh? What is She like?

r Rpa replies, She is the one for whom Keavaleft behind all the other lotus-eyed girls of Vraja at thebeginning of the rsa-ll. Taking Her to a lonely place Heworshiped all Her limbs by decorating Her with flowers.

Again one might ask, How did Keava decorate Her?

The reply is, By dressing Her with flower ornaments


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Utkalik-vallar42

made with His own hands, He decorated r Rdh withthe position ofsvdhna-bhartk, the heroine who controls

her beloved. In truth, Keava is always subservient to rRdh.Verse 43

ramy oa-dyutibhir alakair yvakenorja-devysadyas tandr mukulad-alasa-klnta-netr vrajea

prta candrval-parijanai sc-dv vivarair

sya-rs te praayati kad sammada me muda ca

O Vraja-rja-kumra, O Prince of Vraja, at dawn,with eyes half-closed, fatigued from having been awakethe whole night, You come from Candrvals kujato r Rdhiks kuja. When You place Your head

on Her alt-marked lotus feet to break Her mna,Your curly hair takes on a charming ruddy luster.Candrvals friends, the rival party (seeing Your lotusface beautified by that red lac), go pale and look at Youaskance. When will the beauty of Your face at this timetread the pathway to my heart, exhilarating me with

joy?Stava-ml-vibhaa-bhya

O Vrajea, O Prince of Vraja, when will the beautyof Your lotus face overwhelm my heart with pride andhappiness? The Halyudha-koa states that darpa,madaand avalepa have the same meaning pride. One might

ask, What is the splendor of that face? The reply is,When He bows down, touching the alt on the lotusfeet of rj-dev r Rdh, His face appears splendidly


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delightful with His curly hair now tinged with red. Againone might query, What is making His face so beautiful?

His sleepy, languid eyes half closed with fatigue. TheAmara-koa says that sadya, sapadi and tatkaa all meaninstantly. Again the same question arises, What isthe beauty of that face like? The beauty of that faceis witnessed by Candrvals friends, their faces pale andtheir eyes askew.

Verse 44

vytyuk-rabhasotsave dhara-sudh-pna-glahe prastutejitv ptum athotsukena hari kahe dhty pura

ac-choia-mlitkam anju-bhr-valli-helonnataprekisye tava sa-smita sa-rudita tad devi vaktra kad

O Dev r Rdhik! A wager is made for the nectarof lips and a water-splashing contest ensues. Ka isvictorious, and, boldly grasping Your neck in front ofthe sakhs, He comes to claim His reward the nectarof Your lips. When will I see Your lotus face, haughtily

raised high, laughing and crying at the same time,reflecting Your anger, with eyes red and Your vine-likeeyebrows knitted in contempt?


O Dev, when will I have darana of Your lotus

face contorted with scorn during the water-splashingfestival? Vytyuk refers to Them shooting water ateach other with a syringe. When an intransitive verb


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Utkalik-vallar44

is in the impersonal passive voice and in the feminineform, as in this case, that verb is classified as denoting

mutual activity. According to Pins grammar (3.3.43),karma-vyatihrea ca striym: when a verb that denotes amutual activity is feminine in gender. This is why thefeminine suffix ica has been attached to the verbal root,thus accounting for the etymological construction of theword vytyuk.1

In agreement with this rule, vytyuk-rabhasotsavameans a jubilant, passionate festival of spraying andsplashing water, known as Hol. One might ask, Whatis that festival about? The answer is, It is a contest inwhich the winner is awarded the nectar of the losers

lips a kiss, in other words. One might further inquire,What is Your condition, r Rdh? The reply is, Infront of the sakhs, Ka has wrapped His arms aroundYour neck with great excitement to collect His prize forwinning the contest. Again one might question, Whatis the meaning of that distorted expression on Your face?

You are displaying contempt for Ka, Your face heldhigh, a little red, Your eyes narrowed and Your vine-likeeyebrows knitted.

This verse describes r Rdhrs three moods:kilakicita, kuamita and bibboka. Scholars describe

1 Editors note: This is an explanation of why the verb indicates thatboth Rdh and Ka are simultaneously shooting water at eachother, and not only Rdh, which would be what is usually indicatedby a suffix in the feminine gender.


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kilakicita in this way: when the hero and heroine aremeeting and she is feeling extreme joy, she experiences

a simultaneous mixture of pride, ambition, weeping,smiling, envy, fear and anger. Kuamita is defined thus:when the hero tenderly touches the heroines bosomand kisses her, she reacts with anger, but internally sherelishes bliss. And bibboka: out of pride the heroine actshaughtily towards her sweetheart.

Verse 45

lbhi samam abhyupetya anakair gndharviky mudgohdha-kumra hanta kusuma-re haranty tava

prekiye purata praviya sahas gha-smitsya baldcchindnam ihottaryam urasas tv bhnumaty kad

O Prince of Vraja, when Gndharvik r Rdhik,surrounded by her sakhs, secretly enters Yourflower garden and is happily picking flowers, Youwill unexpectedly appear on the spot. Catching holdof the veil covering the breast of r Rdhiks friend

Bhnumat, You will act very angry, but deep insideYou will be laughing. When will I see these moods onYour lotus face?


O r Nanda-kumra, Prince of the gopas, when

Gndharvik r Rdh, surrounded by Lalit and othersakhs, stealthily trespasses into Your flower gardenand pilfers heaps of flowers, You suddenly appear from


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Utkalik-vallar46

nowhere. Confronting us You forcibly snatch the veilfrom the breast of Bhnumat, the friend of Gndharvik

r Rdh. When will I have the chance to see You dothis? One might ask, What does Your face appear like atthat time? The reply is, Your lotus face will be maskinga mischievous smile. According to the Amara-koa theword sahas means suddenly.

Verse 46udacat madhtsave sahacar-kulenkulekad tvam avalokyase vraja-purandarasytmaja

smitojjvala-mad-var-cala-dg-acala-prerannilna-gua-majar-vadanam atra cumban my

O Prince of Vraja, at the commencement of the springfestival, r Rdh, surrounded by the sakhs, beams agentle smile, and with a restless glance signals You toapproach Gua-majar, who is sitting off alone. Goingover to her You kiss her on the lips. Oh, how I dearlylong for the sight of You while this is taking place.


O Prince of Vraja, when will I see You at the beginningof the spring festival and there are sakhs and sakhseverywhere? One might ask, What is it that you wantto see Him do? The reply is, Signaled by the sidelong

glance of my Mistress r Rdh, whose face is lit by abeaming smile, You will slyly plant a kiss on the lips ofGua-majar, who is sitting off to the side.


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Verse 47

kalinda-tanay-ta-vana-vihrata rntayo

sphuran-madhura-mdhav-sadana-smni virmyatovimucya racayiyate sva-kaca-vndam atrmun

janena yuvayo kad pada-saroja-sammrjanam

(After praying to witness this sort of delightful pastime,r Rpa is now begging for service.)

O my Master r Ka and my Mistress rmatRdhik, when You are tired from roaming in theforest on Yamuns bank and come to rest in a fragrant

mdhav kuja, when will I open my braided hair anduse it to brush the dust from Your lotus feet?


O my Lord and Lady, when will a maidservant thelikes of myself open my hair and use it to clean the dustoff Your lotus feet? One might ask, What are the two ofYou doing? The verse clearly provides the answer.

Verse 48

parimilad-upabarha pallava-reibhir vmadana-samara-carybhra-paryptam atra

mdubhir amala-pupai kalpayiymi talpabhramara-yuji nikuje h kad kuja-rjau

O Rulers of the forest love-bowers, r r Rdh-Ramaa! Oh, will the day ever come when, in the sylvan


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retreat beautified with humming bees, I will have thechance to arrange for You a soft flower bed and a pillow

of tender new leaves that will withstand Cupids battle?


O Rulers of the forest groves, when, in this nikuja,will I be able to prepare Your flower bed with clean softflowers? One might ask, What is the nikuja like? The

reply is, It is alive with bees. How will you make thebed? It will have a pillow of tender new leaves. Againone might question, What are the bed and pillow like?The reply is, They are capable of bearing the strain ofCupids battle.

Verse 49

ali-dyutibhir htair mihira-nandin-nirjhartpura puraa-jharjhar-paribhtai payobhir may

nija-praayibhir janai saha vidhsyate v kadvilsa-ayana-sthayor iha padmbuja-klanam

O r r Rdh-Ramaa, when will I have the chance

to serve You when You are relaxing on Your pastime-couch and surrounded by Your sakhs? I will bring agolden pitcher of Yamun water as black as a swarm ofbumblebees and wash Your lotus faces and feet.


Will I ever have the opportunity to wash Your lotusfeet along with Your dear ones? It is understood that


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washing the lotus faces is also included here.2 One mightask, What are the two of You doing? The answer is,

You are resting on the pastime-bed. One might furtherinquire, How will I wash You? The reply is, I will washYou with Yamun water, dark like bumblebees, from agolden pot.

In the Smti,klind kla-salil means the River Klind

(the daughter of the Sun-god Klinda) is black.

Verse 50

ll-talpe kalita-vapuor vyvahsm analpsmitv smitv jaya-kalanay kurvato kautukya

madhye-kuja kim iha yuvayo kalpayiymy adhau

sandhyrambhe laghu laghu padmbhoja-samvhanni

O my Master r Ka and my Mistress r Rdh,as evening falls You recline together on a pastime couchin the middle of thenikuja and launch a game of dice.Gaily laughing and joking, each of You, intent on

winning, will be eager for victory. Will I ever be able togently massage Your lotus feet at that time?


O my Master and Mistress r r Rdh-Ramaa, Youwill meet at dusk and commence a game of dice. In the

2 According to the Siddhnta-kaumud in some instancesthe descrip-tion of one object automatically implies the existence or completionof another.


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Utkalik-vallar50

middle of the delight and excitement of the game, willI be able to massage Your lotus feet? One might query,

What are the two of You doing? The reply is, Eager todefeat the other, You are both laughing and joking.

According to Pins rule, pre madhye ahy v:in the nominative (sixth) case, the word madhya canmean either in the middle of or within. Here, since

the word madhya is in the nominative (sixth) case andtherefore contains two meanings as cited above, when itis compounded with the word kuja, it becomes either (1)madhya-kuja, which means that kuja which is situatedin the middle-ground or an area between two (other)places; or (2) kuja-madhye, which means within the

kuja. These are similar to the rules that apply to theword vytyuk (verse 44). Everything else in this verse isclear.

Verse 51

pramada-madana-yuddhrambha-sambhvukbhypramudita-hdaybhy hanta vndvaneau

kim aham iha yuvbhy pna-llonmukhbhycaakam upahariye sdhu-mdhvka-pram

O Prince and Princess of Vndvana, You are experttacticians in the art of intoxicating amorous battle inthenikuja. When will I be fortunate enough to offer

You a chalice of honey-nectar at the beginning of Yourwanton play when both of You, rejoiced in heart, areeager to sip the sweet flower elixir?


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O Vndvanevara and Vndvanevar, when will I

serve You honey liquor when You are impatient to drink?A question arises, To whom will you give it? The replyis, To that Couple who is expert in erotic enjoyment,at the onset of Their fully intoxicating amorous battle.According to theAmara-koa (2.10.42) the words caakaandpn-ptra are two names for a wine goblet.

Verse 52

kadha seviye vratati-camar-cmara-marud-vinodena kr-kusuma-ayane nyasta-vapuau

daronmlan-netrau rama-jala-kaa-klidya-dalakaubruvv anyonya vraja-nava-yuvnv iha yuvm

O ever-fresh Prince and Princess of Vraja, r Kaand r Rdhik, lying on Your flowery love-couchwith eyes slightly open, the curls on Your foreheadswet with drops of perspiration, You will be whisperingintriguing love-talk while sighing with fatigue. When

will I fan You with a long switch made from buds of theflowering vines?


O youthful Couple of Vraja, when will I joyfully fanYou with a cmara, a whisk made from long strands of

buds from the vines? The meaning of the rest of the verseis clear.


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Verse 53

cyuta-ikhara-ikha kicid utsrasamn

viluhad-amala-pupa-reim unmucya cmdanuja-damana devy ikay te kadha

kamala-kalita-koi kalpayiym vem

O Danuja-damana3, destroyer of the demons, when,on the order of r Rdhj, will I open Your topknot

and remove the peacock feather and flowers, and in itsplace make a braid, the upper portion of which will beinterwoven with lotus flowers?


O killer of the demonic sons of Dakas daughter

Danu! On the order of Dev r Rdhik, when will Iopen Your topknot and make a braid in its place? Thequestion is, How does that topknot look? The replyis, The peacock feather, marked with a moon, is fallingdown from Your topknot, and because it is a bit loose allthe flowers are also falling out. And how will you weave

that braid? The reply is, The top will be decorated withlotuses. The Viva-koa states that the word koi has fourmeanings: kinr (edge), agrabhga (front)4, karoa (tenmillion) and bheda (difference).

3 Danuja-damana destroyer of the demons who are the sons ofDakas daughter Danu.4 Editors note: Out of the four meanings agrabhga, or front, hasbeen used here.


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Verse 54

kamala-mukh vilsair asayo srasitn

tulita-ikh-kalpa kuntaln kalpamtava kabaratayvirbhvya modt kadha

vikaca-vicakiln mlaylakariye

O Kamala-mukh r Rdhik, O lotus-faced girl,during Your amorous enjoyment Your hair will fall

down on Your shoulders like a beautiful peacockstail. When will I joyfully tidy up Your hair in a knotand decorate it with a garland of fully bloomed jasmineflowers?


O Kamala-mukh r Rdhik, O lotus-faced girl,when will I bind Your hair in a beautiful knot anddecorate it with blossoming jasmine flowers? Thequestion is, What is the condition of Her hair which youtie into a bun? The reply is, It has scattered all over Hershoulders during amorous play. Another question might

arise, What is this hair like? The reply is, Rdhjshair, smooth and glossy, looks like the peacock feathersthat Ka wears. The Halyudha-koa describes varioushairstyles: braid (ve), a braid wound around the head(dhammilla), tresses (kuntala), pony-tail (kabar), etc. Thesame dictionary also confirms vicakila as another name for

mallik, or jasmine.


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Verse 55

mitha-spardh-baddhe balavati valaty aka-kalahe

vrajea tv jitv vraja-yuvati-dhammilla-maindg-antena kipt paam iha kuraga tava kad

grahymo baddhv kalayati vaya tvat-priya-gae

O Prince of Vraja, at the onset of the gambling match,each of You will wager Your own deer. Upon defeating

You, the most illustrious of the Vraja damsels, rRdhik, will signal me to take possession of Your deer.When, right in front of Madhumagala and the othersakhs, will I tie Your deer and bring it to my Mistress,r Rdh?

Stava-ml-vibhaa-bhyaO Prince of Vraja, when, upon defeating You in the

gambling match, will the crown jewel of the Vraja damsels,my Svmin r Rdh, cue me with Her glance and I willfetch Her the prize deer as Your beloved Madhumagalaand other sakhs look on?

What kind of gambling match is this?

The reply is, A gambling match in which tension hasbeen mounting as r r Rdh-Ka vie against eachother to win.


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Verse 56

ki bhaviyati ubha sa vsaro

yatra devi nayancalena mmgarvita vihasitu niyokyase

dyta-sasadi vijitya mdhavam

O Dev r Rdhik, when will that auspicious daybe mine when You defeat r Mdhava in the gambling

arena attended by Your friends and signal me with Youreyes to mock that arrogant r Mdhava?


O Dev r Rdh, O Svmin, will that blessed dayever come when triumphing over Mdhava at gambling

that Mdhava who is so proud of the strength of Hisarms You will signal me to mock Him? One may ask,How will you make fun of Him? r Rpa answers,I will say to Him, Where has Your pride gone now?With physical strength You have killed the demons andare so smug. But a game of dice requires intelligence,

not brute force. In this way I will ridicule Him.

Verse 57

ki janasya bhavitsya tad-dinayatra ntha muhur enam dta

tva vrajevara-vayasya-nandin-

mna-bhaga-vidhim arthayiyase


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Utkalik-vallar56

O my Master r Ka, will the day ever be minewhen You approach me with great respect, begging me

to appease the anger of Vabhnu-nandin r Rdhand break Her resolve not to see You?


O Master r Ka, will such a day ever come whenwith great honor You entreat this maidservant to break

the fierce mna of Vabhnus daughter, sulky r Rdh?He sundar, O beautiful girl, you are so friendly and havemany other good qualities. Now you are my only refugeand well-wisher. Because you are always engaged in rRdhs personal service, She is very much attached toyou, so She will surely listen to you. In this way You will

earnestly implore me.

Verse 58

tvad-deya r-kathitam aham karya muditovasmi tvat-kuopari sakhi vilambas tava katham

itda rdma-svasari mama sandea-kusuma

hareti tva dmodara janam amu notsyasi kad

O Dmodara, becoming anxious that r Rdhik islate, You will relate to me a message for Her: O rRdh, I was overjoyed to receive Your instruction fromYour female parrot and accordingly I am waiting for

You at the bank of Rdh-kua. O r Rdh, why areYou taking so long to reach here? Deliver this flower-


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like message to rdmas sister, r Rdh. Speakingto me thus, You will dispatch me to Your beloved.


Take the flower of my message to rdmas sister,r Rdh. O Dmodara, with these words when will Yousend this maidservant to Rdhj? What sort

utkalika-vallari

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