Chapter Nineteen Aparahna Lila : The Late Afternoon Pastimes 3:36 p.m.6:00 p.m.

Sri Krishnas Uttara Goshtha (Krishna Returns From Cowherding in the Forest) Before entering madhura Vrindavan lets follow the Gaudiya Sampradaya custom and first take shelter of Sriman Mahaprabhus bhavavesha: Sri Nabadwips Aparahna lila While leading his dhenus and playing various games with his sakhas, Krishna returns from the forest to Nandagram. He is dressed like a natavara, the best of dancers, a peacock feather crests his chura and a vanamala tosses over his chest. Krishnas face looks like a blue lotus covered with pollen by the dust raised from the cows hooves. And as he places the murali to his lips to melodiously play, the sakhas blow their buffalo horns or play other musical instruments. Thus the cows come running with their tails sailing, their mooing rumbling like thunder. Meanwhile, as Radhika watches Krishna from the roof, she is bouqueted with an aray of bhavalankaras And now Gaurahari assumes the same mood, as tears, trembling, perspiration, horripilation and loud cries overtake him! So as hundreds of ananda tarangas or pleasure waves rise from the ocean of Vraja lila rasa, Gaurasundar relishes them while inaugurating ever new pastimes with his bhaktas. Oh, mind! Just worship his lotus feet! (The Gutika) The Sri Nabadwip Setting In the dhamas north-east sector is Srivasa Angan, and north-east of that are Srivasas beautiful flower gardens lining the Gangas banks. Here, seated under a huge, flowering madhavi lata, Gaurasundar and his bhaktas have been relishing Sri Yugala-kishoras Radha Kund pastimes from Svarupa Damodars madhura kirtan. While listening, Gaurahari becomes totally absorbed in the lila rasaand sometimes he ever gets up to reenact the pastimes! Then Srivasas flower-nikunjas become like the chintamani banks of Radha Kund and priya sahacharas (companion) such as Ramananda Raya, Gadadhar, Vasu Ghosh, Shivananda Sena and Narahari appear just like Vraja tarunis. Everyone is overwhelmed in relishing again those wonderful bhavas! But as the time for returning home draws near, Svarupas singing focuses on Krishnas uttara goshtha lila. The following synopsis tells what happens next in Siddha Krishna Das Babas Gutika: When Gaurasundar hears that Radha and Krishna have separated to return to their respective homes, he becomes sad. Thus rising from the madhavi mandapa, he prepares to head homeward. The bhaktas, knowing the Lords mind, begin to follow, performing sankirtan in the mood of viraha. The sankirtan party first goes to Srivasas mandir for Nrisingha Devas darshan. As everyone arrives, the pujari opens the doors and begins arati. Then he comes out, offers the arati lamp to the three Prabhus, and distributes malas and chandan to everyone. Next Mahaprabhus sankirtan procession leaves for Chandrashekharas house and thereafter, the houses of Dhananjaya and Vanamali Pandit for darshan of their Radha Krishna aratis. Along the way, everyone dances while absorbed in Krishnas uttara goshtha. Arriving on Nabadwips south-eastern side, the procession enters Sri Advaitas estate to offer dandavats to Sri Madan Gopalaji, and the pujari comes to present prasadi malas and chandan. Then

they leave for Sri Nityanandas abode for Sri Bankis darshan. Thus from mandir to mandir, Mahaprabhus party of dancing devotees visits many bhaktas homes while performing an entire Nabadwip Dham parikarma. When Gaurasundar enters the simha dvara of his own house, Mother Sachi comes running to affectionately greet Gaura and Nitai, just as Yashoda greets Krishna and Balaram. She takes them inside, seats them on a vedi and lovingly offers arati. Then Sachi tells everyone, Its almost evening, so quickly go and take your baths. Then get dressed and come to enjoy your prasad. Sachi tells her servants: Oh hurry up! Bring their bathing paraphernala; then you can perform their dressing and shringar. Sachi affectionately addresses Gadadhar: My son! Please hurry, you must bathe and wake up the thakura, Sri Narayan. Offer him some fruits, sweets and refreshing drinks. Having thus spoken, Sachi leaves to perform her own duties. Meanwhile the servants wash the hands and feet of Gaura, Nitai and Advaita Prabhu and use soft towels to dry them. As the three Prabhus pause to rest, Svarupa Damodar sings acording to the Lords mood. His kirtan describes Radhas viraha for Krishna, the arrival of Chandanakala Sakhi at Radhas house, Radhikas cooking and the following events in Vrindavans aparahna lila. Thus everyones mind enters madhura Vrindavan. (Gutika) 1. Vrajas Aparahna Lila Sutra zrI-raAdhAM prApta-gehAM nija-ramaNa-kRte kLpta-nAnopahArAM susnAtAM ramya-vezAM priya-mukha-kamalAloka-pUrNa-pramodAm kRSNaM caivAparAhNe vrajam anu calitaM dhenu-vRndair vayasyaiH zrI-rAdhAloka-tRptaM pitR-mukha-militaM mAtR-mRSTaM smarAmi 1 When Radha arrives home she prepares many types of sweets for Krishnas evening bhojan. Then she bathes, attractively dresses and becomes enthralled, seeing Krishnas lotus face. And when heading for Nandagram with his sakhas and dhenus, Krishna satiates his eyes, seeing Radhikas smiling face! Then returning home, he mets his father and is fondled by his mother with the other ladies of the house. Let us thus remember Radha and Krishna during the late afternoon. (Smaranamangala, 7) This chapter explains the above sutra in 110 shlokas. Kaviraj Goswami will describe Krishnas activities with the sakhas up to shloka 48, then the topic returns to Radha. But in Krisnabhavanamrita, Srila Chakravartipada goes straight to where Radhikas lila unfolds, like Sri Rupa does in the sutra. He has a good reason for so doing. His nishtha is in the manjari bhava. Hence, his mind always goes to Radha first. But then Srila Chakravartipada skillfully narrates Krishnas activities as if he were sitting in Radhas assembly and hearing them from the sakhi named Chandanakala. So here is the Krisna-bhavanamrita version: Radhas viraha fever Forlorn Radha is resting at home in Javat. After leaving Krishna she palpitates, and remorse and viraha torture her beyond control! Thus she considers even half a second to be like a kalpa, her house like a dark well, and her modesty like lightning striking her on the head! Radhas plight overwhelms the sakhis! To cool Srimatis fever they constantly anoint her body with

chandan, but her viraha fire instantly dries the chandan, so it flakes off! When all attempts fail to cool Srimati, the sakhis lay her down on a bed of wet leaves sprinkled with camphor. At that time, Chandanakala Sakhi arrives, so the sakhis inquire: Oh Chandanakale! Where are you coming from? From Nandagram, she replies. The sakhis: Why? Chandanakala: I am coming on Vrajeshwari Yashodas request. The sakhis: What is that? Chandanakala: She asks Radha to quickly prepare sweets and send them for Krishnas evening meal. The sakhis: What is Krishna doing now? (Krisna-bhavanamrita, 16.2-4) Lets return to the text to find out. Krishna joins the sakhas 2 Getting lotus-eyed Krishna back, the sakhas are rejuvenated! Thus they blow flutes and buffalo horns, or make sweet sounds by blowing on leaves. Some boys even play vinas. As they surround Krishna, each sakha serves him by his own adopted mood. Krishnahnika-kaumudi 5.1-8 says: As all of the boys surround Krishna after dispelling their sorrow, they anxiously implore: Oh Prana-sakhe! Where did you go for so long?..and why did you leave in the middle of our playing? Madhusudan pauses, and seeing the sakhas speechless, he begins to answer. As his glossy lips shine with a tender smile, it appears that blind honeybees are kissing the flowers of his speech. Look here, sakhas! says Krishna, I went to the Yamuna to get relief from the summer heat, and I met some young, beautiful friends who helped me. But fearing delay, I only entered the water with them briefly. So I didnt call you, in order to allow the cows to go on grazing undisturbed. Oh well, now its getting late, so lets play our flutes to round up the cows. Its time to go home. 3 The sakhas amuse Krishna and Balaram with their AlApa (variegated conversation), anulApa (repeated words), pralApa (meaningless talk), vipralApa (contradictory speech), saGlApa (mutual discourses), supralApa (auspicious words), vilApa (lamentation) and apalApa (secret messages). Here are some examples: 1) AlApa: A sakha tells Krishna: When you left us, we went on playing as usual, but none of us could enjoy ourselves like before. 2) anulApa: Another sakha repeatdly says, O Krishna, without seeing you nothing is exciting we lose our enthusiasm! 3) pralApa: Someone starts jibbering nonsense, After Krishna left, he secretly came back and fed me some fruits, but hearing the other sakhas approaching, he ran away! 4) vipralApa: Another sakha retorts, Even when Krishna comes, our desire for his sanga increases. His darshan only makes us more anxious to see him! Yet how could he leave without thinking of usand then suddenly return unexpectedly? Is this his cruelty or his tenderness, I cant understand. 5) saGlApa: A sakha converses with Krishna as follows: Oh Bhai Kanai! Why did you leave for so

long? Krishna: I fell into the hands of Subala and Madhumangal. Sakha: Where did you go? Krishna: We went to Kusuma Sarovar and then to Radha Kund. Madhumangal sat down there and ate a whole stalk of bananas, it took him two hours. Sakha: Didnt he give you any? Krishna: I ate a lot of bananas too, and fell asleep. Sakha: Then? Krishna: When I woke up I became enchanted by Radha Kunds beautiful scenery. So we played in the nikunjas there for a long time. Then I took another nap and upon awakening I listened to the shukas and sharikas. Sakha: So you must have forgotten all about us? Krishna: Na, na! I was coming back just then, but Madhumangal insisted that I watch him perform Surya puja. That is why I was late. Thus Krishna tells the truth in a round-about way. 6) supralApa: A sakha says, Hey Krishna! Seeing your depressed face we can understand that you didnt have any fun after leaving us. So lets start playing again and you can forget all of your distress. This sakha mistakes Krishnas Radha viraha for the sadness of missing them. 7) vilApa: Another sakha sobs with tear-soaked eyes: Oh Priya-sakhe! Having missed you I was deeply hurt! apalApa: Someone conceals his sorrow to say, Oh Kanai! Na, we didnt experience any inconvenience Balaram kept us happy with his affectionate behavior. 4 Some of the sakhas speak grasta-vAkya (words with omitted syllables), others talk unclearly (avispaSTa), someone uses nirasta (swift-spoken) language and another sakha speaks avajJA (meaningless words).Then a sakha mutters vitatha (lies), another conveys sangata (heart-felt) words and another talks with a sunrita (endearing) speech. 1) vitatha: One sakha speaks contrary to his feeling: Oh Krishna! You dont love us as much as Subala and Madhumangal! 2) saGgata: Another sakha speaks logically: Hey Krishna! You shouldnt have left us for so long! 3) sunRta: Someone says truthfully, Lets not quarrel about the past; now that Krishnas back, lets discuss about what games to play next. 5 Some boys offer tiraskAra (rebukes), other use sahAsa (words spoken with tender smiles), some talk vyAja-stuti (fault-finding while pretending to praise), other use gUSha-vAkya (words containing secret meaning), and some of the boys ask riddles (prahelis). 1) tiraskAra: Hey Krishna! Youre lacking kindness and good sense! Thus you finally showed up! Didnt you consider our inconvenience? Furthermore, you left the stronger sakhas behind and entered the dangerous forest with only two small frail boys. Dont you know that we worry about your welfare? Surely you saw many beautiful forest sights, and enjoyed eating all types of fruits. But why didnt you bring anything for us? 2) sahAsa: A priya narma sakha smiles to speak some words with double meaning, O Bhai Kanai! I know that you love the kalpa latas, i.e., desire latas, meaning the gopis. Did you enjoy seeing and touching their flowers and fruits, i.e., their lotus faces and bael-like breasts?

3) vyAja-stuti: One sakha criticises in the guise of praising Krishna, Our Vanamali is a vishwa premika, or universal lover. Aha! Hes mad after the birds, the animals, the trees and even the nonmoving objects. So its no surprise that he forgets all about us! 4) gUSha-vAkya: A priya narma sakha smiles to offer a statement full of double meanings: O, whatever our Krishna may be, hes surely parama rasada (expert in play, or expert in rati krida). Hes dear to the padminis (the highly qualified nayikas), and he possesses great character (Hes characterless)! 5) prahelikA: Someone else speaks a riddle: 1) bahu mukha dhari kintu eka mukhe khAy sadA sudhA pAne-o zuSkatA nAhi jAy vAgendriya hIna hoiyA-o nirantara mahAmRta mAkhA gAne toSe carAcara Who has many mouths, yet eats with only one? And who always drinks nectar, yet does not stop being dry? And who, though speechless, constantly spreads satisfaction to all the mobile and immobile objects with a song full of nectar? Answer: Krishnas flute. 2) dekhile juDAya prANa, dhrita nAhi hoy nirave va porer shabda katha koy taru-lata vine-o sei kusuma phutaya Ananda bhitore sukha sagara bhasaya Who pleases everyones heart, but can never be captured? Who is silent, yet speaks anothers voice? And who blossoms like a flower without being attached to a tree or a vine? And who brings ananda while resting an ocean of pleasure? Answer: Krishnas smile." 6 Other boys speak citra-kAvya (fancy poetry) which makes Krishna and Baladeva smile. One sakha asks a difficult question (samasyA-dAna), and another supplies the answer (samasyA-pUraNa). There are many who dont get the chance to talk with Krishna directly. So, to capture his attention, they play the game called samasyA-dAna and samasyA-pUraNa. Here is an example: One boy asks the incomplete question, ke emon? (Who is like that?) Another boy finishes the statement with a poem Ananda mUrti AmAdera kRSNa vine emona Anande dite jAne kon jane? pazu pakSI taru latA nara nArI gaNa sabhAra Ananda-kArI bolo ke emona Except for our Sri Krishna, who is the embodiment of bliss, who can bring such joy? So just

answerwho pleases the animals, the birds, the trees and the lataswhat to speak of all the men and women? 1. Chandanakala Revives Radha Now we switch back to Krishna-bhavanamrita, where Chandanakala sakhi goes on speaking within Radhas assembly. The sakhis inquire: Whats Krishna doing now? Chandanakala replies, Hes playing ball with the sakhas theyre taking runs throwing and catching it. But when Krishna played with Sridama, Sridama became arogant and spoke proudly, so Krishna exclaimed: Oh-rey Sridama! Whats going on, my skillful tricks will open your eyes! Dont you remember how I squeezed you within my wrestling hold? So Im warning you, if you want to save yourself, youd better step back when I mention arm wresting! Sridama retorts: For tying up people shri-dama (meaning the beautiful knot) always gains the jayashri (victory spoils)! I mean to say, in the past Sridama won, presently Sridama is wining and in the future the winner will be Sridama! So dont forget and arent your own shoulders the witness(? Youre simply trying to hide the matter by flapping your mouth to praise your own glories! Sridama goes on: Hey Krishna! You boast your skill in killing demons but thats small matter. Actually it was the brahmins mantras which killed Putana. If you say, I killed Aghasura!, then just remember, you didnt enter Aghasuras stomach alone we also followed you. And no one thinks much of Bakasura. If you say I held Giri-Govardhan! then I shall remind you- Giriraja lifted himself into the sky, being pleased with the Vrajavasis puja. All you did was hold your hand underneath. So why are you so arrogant? I cant see one justifiable reason! Then Chandanakala says, Hey sakhis! With prideful boasting and neglectful slander, Sridama thus offers his prana a million timesas if he were offering an arati to the shining effulgence of Krishnas toenails! Radhikas prana-shaphari was cast onto the dry shore of Krishna-viraha, and was flapping itself to death! Yet fortunately, Chandanakala arrived just in time .For with the amrita taranga of Krishnas news, she cast Radhika right back into the life-giving river of Krishna kathamrita! Parama Samya Dharma In Sridamas boasting example, we learn that the sakhas dont maintain a trace of regard for Krishna as a superior; they consider him their equal. Such worship is called parama samya dharma, because their sense of equality binds Krishna to their prema. The following story gives another example: One day Madhumangal wanted to visit Krishna, so after dressing in full brahmin garb, with tilak, shaven head and a shiny sacred thread, he asked his grandmother, Paurnamasi devi, where Krishna was. She replied: Krishna is with Chandravali. So when batu arrived at Chandras kunja, she instantly got up and welcomed him; she even offered her pranams to Batus lotus feet. But Krishna didnt get up from the bed, nor did he offer Batu a pranama. Thus feeling a bit neglected, Madhu spoke: Hey Krishna! Im a reputed yajnika brahmin, why arent you offering obeisances upto me? With such laxity youll never gain promotion to the heavely planets. Krishna answers, Oh, thats good. Hey, since when have you become a brahmin? Do you mean to say that Im supposed to offer pranama to you? Oh-rey! You foolish cowherders son! Batu exclaims, Youll never learn how to respect a

brahmin gentleman! Thus the people say: Even a ninety-year old milkman still lacks brains. And belonging to the cowherd-caste, you mingle with the cow boys, graze your cows, steal butter and make a business out of selling the clothes that you steal from the cowherd daughters. So how will you understand the shastras? Aha-rey! Krishna jests, Your brahmin-disguise doesnt fool me! I havent seen a day pass when you havent eaten the cowherds remnants. Still youre demanding the respect due to a brahmin- ha ha! This time Madhumangal becomes angry and kicks Krishna in the chest! But Krishna kicks madhu backright in the chest! Then Madhu comes to his senses Hay, hay!, he exclaims. What have I done? Today Ive kicked my prana-Govindas delicate body! Thus pained, Madhumangal repents, consoles Krishna, gently rubs his hand over Krishnas chest, and even sheds tears over his misconduct! But krishna is equally upset for having kicked Madhu! He cries and rubs his hand over Madhumangals chest to ease his pain. A moment later Krishna says, Look, Madhumangal! Once Bhrigu Muni kicked me in the chest like you did; but there is a big difference between his kick and yours. Oh Bhai! Your kick is very sweet, very madhura! But hay! Ive certainly made a terrible blunder by injuring you. Im condemned! Now one might wonder: What differencre does Krishna see between Bhrigu Munis kick And Madhus? Didnt both of them act from the arrogance of being a bhahmana? Answer: The difference lies in the attitude of each kicker. Bhrigu Muni saw Krishna as Vishnu, the maha-aishvaryamaya Universal Lord, and his pride wasnt coated with pure affection. Thus Vishnu awarded Bhrigu Muni the respect that he had desired, and bade farewell. But Caitanya-caritAmRta instructs us in this connection : abhimana hoite kRSNa bhakti hoy antardhana When a devotee becomes proud, Krishna bhakti disappears. (CC SOURCE) Reversely, owing to Madhumangals madhuryamaya prema, his pride dictates: Hey Krishna! Youre not the least bit greater than me! Hence, Krishna reciprocates with the kick of his soft charana kamal which are coveted by all of the devatas. It is Madhus parama samya bhava that awarded him this sweet gift. Returning to the text, we see Madhumangals antics continuing: 7-8 Then Balaram sees Madhumangal hiding some naivedya under his chador (like a thief hiding his stolen loot), so he questions: Hey Bato! Whats that behind your cloth? Batu: Surya Devas prasad. Rama: Where did you get it? Batu: From my donors when I perform puja. Rama: Who are they Batu: All of the Vraja-vasis. Since it is Sunday, its the best day for Surya puja. Rama: Lets see what you got, why not open your sash? Batu: Na, na! You and your sakhas are too greedy! Rama: Why dont you give some to us? Lets divide it, and you can also enjoy a share. Batu: Na, I wont share it, besides Im not ready to eat it now. 9

But Balaram warns: These boys might take your prasad by force. Batu: I see your sakhas like blades of straw! And because Im a brahmin and a brahmachari, I think the same about you! 10 Then Balaram signals the sakhas, who thus surround Batu and politely begin begging for a share of the prasad. But Batu remains and continues to hide his loot. While taking their positions and preparing to move in, the sakhas give Madhumangal a last chance. They humbly plead: Oh Bhai Bato! Look, youre the greatest brahmin in the world, and youre a powerful brahmachari, so what kind of force, trickery or stealing can we employ against you? For if we tried anything youd surely burn us to a crisp with your fearsome curses! Thus we humbly request you just give us a small morsel and you can keep the rest. 11-12 But suddenly a boy comes from behind to cover Madhus eyes! Then some sakhas grab the naivedya-bundle and run! As the boys eat up the stolen property, another sakha pulls the back fold out of Batus dhoti! Then Subala takes the golden rings that Jatila had presented to Madhu! After the naivedya is stolen, Batus eyes are uncovered. Then to taunt Madhu, the sakhas make faces while eating before him! Subala even gets away with the dakshina. As Batu is stunned in despair, another boy quickly pulls out his dhoti to further humiliate him! 13-14 Then someone opens the front fold of Madhus dhoti too! Another boy swoops in from the side, knocks off his turban and loosens his topknot of hair! Someone steals Madhus flute, and another runs away with his stick! Poor Batu stands flabbergasted, seeing the sakhas eating his prasad! Then one laughing boy shows Madhu that his dhoti has been pulled out from behind. But when Batu instinctively looks back, the boy pulls out Madhus front fold too! Aho! Batu grabs his dhoti and attempts to run after him but its too late. The other sakhas swoop in from all sides to molest Batu! 15 Then Madhumangal shrieks, loudly laughs, growls, scolds and curses the boys. He even takes Krishnas stick to chase after them! Batus situation becomes like that of an insect embracing the fire! He beings laughing in an uproar, as if to chide, You foolish boys dont know what calamities await you for scandalizing an innocent brahmin! Then he curses: Aha! Let a hungry tigress devour you! Next he rebukes and scolds: Hey you scoundrels! You rogues! You rowdy offensive thieves of brahmins property! Just wait! Just wait! Your befitting punishment is on the way! Madhu then grabs a cowhering stick from Krishnas hand and takes to chasing the boys! But while loudly laughing, the boys disperse in every direction! 16 Madhu manages to catch up with some of the boysand a stick-fight begins! But then Krishna

comes to embrace Madhu; he also stops the sakhas. Madhu twirls his stick in mid air, matching his skill with the other boys in lathi khela (stick fighting)! Its an exciting brawl! But suddenly Krishna intervenes, saying: Oh Bhai! Today youve given me great pleasure! Thus he firmly embraces Madhu! Then Krishna calls off the sakhas from any further rough-housing. 17-19 Krishna recovers Madhus chador, venu, stick and turban, and returns them. But not finding his golden rings, Batu becomes infuriated and starts cursing: Oh hey naughty boys! Youve devoured my naivedya and plundered my dakshina! So youre all maha-aparadhis for usurping a brahmins property. Because youre now impuredont touch me! Batu goes on: Im now going to inform the Vrajavasis about your atrocities! Thus, while pouting and hissing, Madhu quickly paces aheadbut Balaram runs to stop him! While huffing and puffing along, Madhu scoffs; Just wait! All of the elderly gopas will severely punish you rascals! How dare you! Your atrocities have gone far beyond the brink of toleration! Just wait! Just wait! Lets see whats in store for you! 20 Madhumangal points his finger and warns Balai: Youve instigated this great sin of brahmasva harana (stealing a brahmins property)! You ordered the sakhas to attack, so I wont speak with you until you atone for your sin! This is a lila vira rasa (sporting chivalry) is a sancari bhava (subordinate mellow) contained within sakha rasa. Just as boys scrap and fight amongst themselvesour Krishna and his friends are no different. This is a great form of amusement. Anger, pride, jealousy, boasting, cheating, cursing, swearing and even fightingall find their way into Vraja lilas divine format. Everything is done to increase Krishnas pleasure. 21 Thus Govinda plays with his sakhas under every tree and beside every lata, giving pleasure to every animal, bird and moving and non-moving entity. But then he anxiously thinks, Its getting late, Id better return home to give joy to the Vrajavasis! 1. As Krishna plays with the sakhas while moving through the foresthe embraces the trees and the latas, fondles the deer, pets the monkeys and looks upon everyone and everything with loving glances. Thus he acts as a premananda murti to all! But then Krishna suddenly remembers the suffering that his parents and village-companios experience in his separation. Thus he become overwhelmed by a great hankering to restore their happiness. But as Krishna starts to leave, the forest-inhabitants begin lamenting. Khnika-kaumud elucidates : The forests Viraha The bees soar to Krishnas rasamaya feet, mistaking them for a kamala. Thus one might consider:

Aho! Has the black kajjal bordering the Vana-lakshmis eyes washed away with her tears upon seeing Krishnas departure? The birds become perplexed, flutter their wings, and loudly chirpas they wait in pain! Attacked by the Krishna-viraha-fever, the mourning deer stretch their necks and fix their unblinking eyes on Krishna. They are praying for one last glance from Govinda before he steps out of sight! The forlorn peacocks brush their tail-feathers over the earth. Is this another attack of the Vanalakshmis Krishna- viraha? For the peacocks feathers resemble her hairs that toss about as she rolls on the ground in agony! The cranes follow Krishna by flying from one sarovar to the next. And with faltering voices and tears rolling from their eyes, they feelingly call out to him! 22 Seeing that Dhavala and his other cows have wandered away, Krishna calls them by name individually, using his vamshi. Dhavali and Shabali are Krishnas dearest cows. However, by saying dhavali-adi, the author refers to all of them. In other words, Krishna calls the leading cow of each herd by name. 23-24 Krishna lovingly calls: Hi, hi! Padme, Rangini, Harini, Kanja-gandhe and Rambhe! Hi, hi! Camari, Khanjani, Kajjalkshi and Shande! Hi, hi! Bhramarike, Sunade, Sanande, Dhu mre and Sarali! Hi, hi! Kali, Pali, Shyamae, Hamsi and Kurangi! Hi, hi! Kapile, Godavari, Induprabhe, Shone and Triveni! Hi, hi! Yamune, Chandralike, Narmade and Gopati! Just as people call one another by saying Oh-hey, oh-rey, etc., the Vrajavasis call their cows uttering hi-hi. In Krishnahnika-kaumudi, some other dhenus are mentioned: Ayi* Shabali, pishangi, Kali, Nile! Ayi, Harini, Bodhini, Dhumale and Sushile! Krishna calls, Come, come this way, and dont remain afarits time to go home! 25 Owing to loves fascination, the dhenus think: Oh, Krishna is follwing us as we graze on the fresh grass. But hearing the venus call a long way offthe dhenus realise that they have wandered away! The main feature of the love of Vrindavans animals is their innocent trust in Krishna. Thus when he entered the forest following behind them, they considered: Krishna is always watching us. So being pre-occupied with such loving thoughts they could not understand that he went to Radha Kund. Now as Krishna lovingy calls them with his flute, they wake up from their stupor. 26 Althought the dhenus move slowly owing to their heavy udders, they start running, hearing Krishnas calls! Their faces, tails, ears, and the blankets resting over their backs all rise as they hold their chewed grass between their teeth!

27 All of the herd-leaders (such as the dhenu named Ganga) come running with their herds to smell Krishna with their noses and to gaze upon him with their eyes! 28-30 The dhenus brush against Govindaas if embracing him. Then they lick him with their tongues, surround him and begin mooing loudly! Overwhelmed by affection, krishna scratches behind their ears and rubs their backs with the amrita touch of his lotus-hand. He says, Hey mothers! Have you filled your stomachs with fresh grass? Look, the days ending, lets go home to your hungry calves. 31 After Krishna speaks, the sakhas affectionately divide the herds and direct all of the cows towards Vraja. 32-34 The dhenus, all differently decorated with ringing bells and jingling ornaments, form a belightfull picture as each herd moves in harmony towards Nanda-vraja. The white kama-dhenus and the black buffaloes move in procession on Krishnas right and left. But as the devatas watch from the skyways, they mistakenly conclude: Aha! Here we find the Ganga and the Yamuna flowing side by side! Who wouldnt be overjoyed seeing Krishna slowly pacing behind his dhenus while showering them with his venu gitamrita? The fine locks falling over his forehead have turned grey from the bust raised by their hooves. As Vrindavans renu begins to cover everthing, an exquisite new beauty evolves. Krishnahnikakaumudi elaborates: The Earth is always saturated with Krishna prema by the touch of his charana kamala. Nevertheless, she deeply hankers to embrace Krishnas other limbs, along with his friends, dhenus and other paraphernalia too. So as the dhenus hooves pierce the earth she becomes all-pervasive to distribute herself as renu and fully satiates her desires. 1. Krishna covered in dhenu-renu Just as ablack bumblebees elegance increases when sprinkled by flower pollen, Krishna looks gorgeous, covered with renu as his hairs toss in the wind! Krishnas white turban, decorated with leaves and flowers-clusters is covered in renu, and the dhenu-renu scatters over his Vaijayanti-mala so that the flowers appear to be smiling. Indeed, it resembles flower pollen which spreads everywhere. Even Krishnas reputed Kaustubha-mani looks spectacular, as it is coated with renu. One might guess: Oh, has this mani raja garlanded itself with a second effulgence to increase its purity? 35-36 There is no pathway devoid of Krishnas sakhas, there is no sakha not captivated by enjoyment, there are no games that fail to cause laughter, and there is no laughter that doesnt make Krishna

happy! Krishna sings with his friends and dances down the path. Then they come to rest under a tree. But while they rest, newer games ensue that arouse more joy, and in this joyous mood they again parade onward! Krishnahnika-kaumudi continues: As Krishna walks, his love-saturated glance showers karunamrita in every direction! And everywhere his desire-latas are blooming! Thus on every pathway mother Earth worships his crimson lotus feet. In turn, his shining toenails bathe the earth with their effulgence! Thus in great dignity, Krishna surrounds himself with Baladeva and the other gopakumaras as they head for Vraja. 1. The devatas take darshan. 37 Meanwhile, the devatas, headed by Brahma and Shiva, and the upa- devatas along with many rishis and sages arrive. They begin to worship and serve Krishna with their prayers, dancing, obeisances, singing, music and a shower of flower petals. Krishna reciprocates by smiling and looking at them with his karuna-drishti (glance of compassion)! The devatas include Indra, Kubera, Yamaraja, Vayu, Varuna, Surya, etc. The upadevatas are the Yakshas, Gandharvas, Kinnaras and other. The munis and rishis are headed by Narada. Prayers by the Devatas 38 Glories to Yashoda-nandana! You wear a beautiful pearl necklace, and you are an Abode of qualities, a kripa-sindhu, the performer of wonderfull pastimes, a great dancer, the destroyer of the asuras and always free from anxiety! Thus the devatas (headed by Lord Brahma) begin an ashtakam of prayers. Brahma addresses his clan: We devatas are always absorbed in Sri Bhagavans aishvarya (opulences), but today, by his boundless kripa, we have the fortune to see his madhurya feature. Indeed, svayam bhagavan is madhuryamaya murti, and his bhauma vrindavana lila bestows mercy on everyone in the universe. Come, lets all praise his glories together! 39-40 Oh hey Ananta, oh limitess one! As nikunja-vihari you perform Rasa lila by expanding into unlimited prakasha murtis! You are worshipped by Vasanta (both the spring and the sakha of that name), you are the friend of Subala and others, your teeth shine more beautifully than the kunda flowers and you smile at your beloveds while gazing from the corner of your eye! Hey Krishna! All glories to you! Your dhenu, venu, nritya (dancing), citra (tilak), bhritya (servants), mitra (friends) and kritya (activities) are all sundar! And sundar are your vesha (dress), kesha (hair) and suresha (supreme power)along with your lila, shila (character), hasa (smile), vasa (residence) and bhasha (speech)!

here the Kaviraj uses anuprasa to decorate his Sanskrit-stutis. Anuprasa is a combination of similarly sounding words placed in aconsesutive order. 41-45 Hey Krishna! You are dhira, sundar and possess all good merits; thus we praise you! You return from the forest after the day and after the night, having enjoyed prema keli with your kantas you are the sarva shreshtha purusha, your effulgence is dazzling, you destory the demons and you are inexhaustible in all work! Oh hey Aghare! Hey Bakare! You peacefully held Giri Govardhan to curb deva Raja Indras Pride; thus we praise you! You are the source of Shiva, you are a rasamaya lila-vihari and you are destroyer of Hiranyakashipu! Hey Krishna! We praise you! You are the most weighty amongst all dignitaries and the mahat svarupa of the glorious. Your fame is spread everywhere as the parama deva. Although you are unknown to the impious, you are more glorious than the sumeru mountain, stronger than the strongest and the most intelligent of all. Hey Krishna, Hey Jagat-pavana! We praise you! Your character purifies the holy tirthas, you destroy the asuras and you are the boat for crossing the ocean of birth and death. Although you are painted within the sadhus hearts and you are friendly to the pious, you strike fear for the dishonest! Thus your reputation is wonderful! Hey Krishna, we glorify you. Your go-charana lila is simply manohara! You destroy the asuras to protect the three worlds (svarga, martya and patala). And its our great privilege to have your darshan which is coveted by the sages and the sadhus. Thus your karuna is astonishing! Although the devatas prayers are instructive, they lack the mood that madhura vrindavana bhaktas wish to follow. Thus, the devatas have a great appreciation for Krishnas glories, but on the other hand, being too infatuated by heavenly pleasures, they are unable to perform resolute sadhana in the Vrajavasis footsteps. In every sholaka they pray to Krishna as the destroyer of the asuras; and there is a good reason. It is their atmost concern that Krishna (Vishnu) protect their heavenly abode. Otherwise the greedy asuras would plunder their opulences, riches and peace of mind, after usurping their kingdom! 46 As the devatas conclude their prayers, Krishna fulfills their desires with his merciful glance. But then they ponder: If we remain here, Krishnas lila will be disturbed! Thus they offer pranams and leave by the sky-ways. The devatas are well aware that they stand out of place in madhura Vrindavans shuddha premamaya setting. Thus, in fear of committing aparadhas, they depart to watch from behind the clouds. After hearing the devatas stavas, Krishna doesnt show any aishvarya, for it would be unbefitting to his sakhas, who are immersed in his sweet nara lila. Krishnahnika-kaumudi mentions, however, that sometimes Brahma, Shiva or other devatas come disguised as Vrajavasis (gopa kumaras) to worship Krishna.

47 Look! Arent those devatas foolish to praise Krishna like that? the sakhas say. Dont they know that Vishnu blessed Krishna to kill those demons, beging pleased by Nanda Maharajs worship? The sakhas think that the devatas are foolish and take their praises as being highly exaggarated. This is the quality of Vraja prema even after hearing about Krishnas spectacular aishvarya, the Vrajavasishearts can not accept it. 48 Thus the sakhas laugh and mock the devatas, imitate their facial expression and movements and go on playing with Krishna. As the devatas fold their hands, solemnly offer praers and fall to the ground offering obeisances, the sakhas enjoy making a game out of such behavior. Indeed, the devatas reverential mood and stiff conduct appear strange and inappropriate to them. 1. Radhas activities at Javat 49 Meanwhile, Shyama priya, Sri Radhika, arrives home, and the manjaris serve her to relieve her fatigue and put her to rest. Then she and the sakhis prepare sweets and pan for Krishnas evening and night bhojan. When arriving home, Jatila goes back to making goshi (cow dung paddies), and Radha enters the special palace that her father (Vrishahanu raja) built for her (see Chapter Twos description). The manjaris lead their Praneshwari to a bench outside her bedroom, Srimati sits down and the dasis bring a large, golden bowl, a pitcher of fresh water and a towel for washing and drying her carana kamala. Another dasi uses a soft, moistened cloth to remove the perspiration from Srimati face.Then Radha enters her bedroom and lies down on the bed. The manjaris fan with chamaras and carefully massage her hands, feet and other limbs untill she falls asleep. After Radha awakens, Chandanakalasakhi begins narrating Krishnas activities within Radhas assembly. Krishna-bhavanamrita elaborates : Chandanakala tells Radhika: After watching Krishnas uttara goshtha, I quickly returned to Vrajeshwari Yashoda to inform her that Krishna is coming. But she anxiously sent me to you, oh Radhe! Vrajeshwari is asking that you quickly send the sweets for Krishnas snacks and evening meal. Thus delighted, Radhika motions to her dasis to start getting things ready. Then she enters the kitchen to begin cooking, using a fire of burning chandan wood. In Sankalpa-kalpa-druma, shri Vishwanath Chakravarti prays as Vinoda Vallari Manjari: Hey Radhe! Youll be overjoyed when Chandanakala informs you about Mother Yashodas request to prepare sweets for Krishna. So then Ill wipe your stove with cow-dung, supply a frying pan and keep your fire going.

And for your preparations of karpura keli, laddus and other sweets, Ill supply water, ghee, sugar, cane-molasses, bananas, black pepper, camphor ground coconut and other ingredients. Then Ill joke with you, saying: Hey Radhe! When I anointed your body with cooling chandan and camphor, hoping to relieve your Krishna virahayour fever only increased! But hay! Now your krishna virahagni(fire of separation) is extinguished in the fire that you are using to cook for him! 50 Rasavati Rai mixes ripe bananas, urad dal powder, ground coconut, condensed milk, black pepper, cardamom, cloves, nutmeg and cinnamom and fries them in ghee, adding a pinch of camphor. Then she dips them in boling sugar-water to make the tart called amrita keli which delights Krishnas senses. urad dal and kalai dal are ground into powder, kneaded into a dough, and rolled out in the shape of a long chapati. Then the ingredients are inserted within a tart that is first fried in ghee and next fried in sugar-water. 51 Then Radhika prepares Krishnas favorite karpura keli. First yogurt is added to boling milk to make curd. The curd is placed in a large bowl along with shali rice powder, yogurt, sugar, ground coconut, nutmeg, cardamom, cloves and sweet ripe bananas. The mixture is kneaded with the fingers until bubbles form, then it is rolled into a ball that is covered by ground mungh-dal-powder and fried in ghee. Afterwards, the balls are dropped into a sweet sauce made from condensed milk and honey with a pinch of karpura (camphor). 52-53 Using the same ingredients, Radhika makes piyusha-granthi palika. But this time they are made in the shape of a jalepi, friend in ghee and dumped in pancamrita. Radhika makes ananga gutika by mixing sugar with cream, adding rice, coconut, nutmeg, cloves pepper and a pinch of camphor. Then the ingredients are ground together with bananas and cardamom and deep-fried in ghee. After blending the ingredients into a paste, they are molded into small, bite-sized balls and fried. These are very dear to Krishna. 54 Radhika prepares tarts called sidhu vilasa. They are made with bananas, black pepper, milk, sugar, white flour, lots of nutmeg and a pinch of camphor. The while flour is first stirred and mixed evenly with the milk. Then spuashed ripe bananas are added with black pepper and nutmeg and then fried in thick sugar-water. Afterwards fresh honey and camphor are poured over them. 55 Rasvati Rai* prepares these five types of sweets which defy the taste of nectar.Hence Krishna eagerly enjoys them with loving affection. We may remember that Durvasa Muni gave a benediction to Radha. However, this is meant to sway the minds of those uninformed about Radhas aishvarya, namely Mother Yashoda, Nanda Maharaj,

Jatila and all of the Vrajavasis in general. Owing to Yogamayas presence they are unable to perceive that Radha is sarva lakshmimayi (the source of all Lakshmis). Thus Radhas cooking naturally defeats nectars taste every time without depending upon any so-called benedictions from munis or rishis. Its sweet to know, however, that Jatila considers: Oh, my bauma* is blessed by the great muni, Durvasa. Thus she brings such fame into our husehold. 56 Amongst the five, amrita keli, karpura keli and piyusha palika are well known in Vraja Mandal. But Radhika saves the last two preparation, namely ananga gutika and sidhu vilasa for Krishnas night time bhojan. They will be relished as the appetisers during madhu-pana. The first three items, being everyones favorites, can be enjoyed with any meat thus Radhika sends to Mother Yashoda for Krishnas evening bhojan. Because ananga gutika and sidhu vilasa stimulate intoxication and kama, Radhika saves them for the nisha madhu-pana lila. 57 Radhika also makes ganga-jala laddus (and other assorted laddus) with cloves, cardamom, camphor, black pepper and sugar. These are fried in ghee and thick sugar water. 58 Other types of laddus (naru) are also prepared. They are made with cloves, cardamom, camphor, condensed cream, ground coconut and sugar. Then they are fired in ghee, cloves are added and they are dumped in sugar-water. With the use of cream, a type of pancake called sara pupika (sara puri) is made. 1. Radhas Snana, Vesha and Sringara 59 After the cooking, Radharani takes her bath. Then the sakhis anoint her body with kasturi and fragrance and dress her in a bring red outfit. Radhas hair is tied in a veni, colorful designs are painted on her body, and a red purna chandra kunkum tilak bindu graces her forehead. A dot of kastu ri is placed on Radhas chin (resembling a baby-bee), a flower mala garlands her chest and she twirls an indivara (blue lotus )in her hand . A large pearl bobs beneath Rais nose, black anjana is painted around her eyes, a crown adorns her head and nivi bandhana (siken ropes) are tied aroud her waist. Radhas lips are red due to chewing pan, flowers decorate her hair and red alta is painted on the bottoms of her charana kamala. These are the sixteen items of Shyama-vinodinis dress known as shodasha-kalpa (shodasha shringar). Because ones body becomes fresh after bathing, the snana is also counted amongst the items of shringar. It is noteworthy that Radha wears red at this time (instead of her usual deep blue). This is to make her stand out so that Krishna can easily spot her from a distance as he leads his cows homeward. Radhas tilak looks like the newly risen full moon. It is made from chandan and tinted with kunkum. Radha chews pan which increases her lips and makes her look enticing. nivi bandhana are

the laces that hold the Vraja naris garments together around the waist. Radhas nivi bandhana is made from colored silken threads that have gorgeous tassles dangling from them. Radhikas forehead, cheeks and breasts are the places the sakhis decorate with kasturi and chandan designs of leaves, flowers, bees and makara.* 60 Next Radha Thakurani is decorated with her renowned dvadasha bharana (twelve ornaments) as follows: Two cudamanis (hair-jewels are placed over both sides of her forehead with a lalatika (forehead ornament) fastened in the center. Radha wears numerous bracelets and bangles on her wrists (especially nilamani bangles). A dove her ears are chakra-shalaka ornaments, and kundalas (earrings) hand from her ears bases. Radhas waist is adorned with a kanchi (jeweled bell-chain), a number of necklaces grace her chest and numerous rings are placed on her fingers. The sakhis place angadas (armlets) on both her arms, and nupuras (anklebells) on her feet, including rings on her toes. A graiveya (neck-ornament) and a padaka (locket)adorn her neck. Thereafter, being anxious to see Krishnas arrival, Rai Kishori and the sakhis ascend to the room above the roof known as the chandra-shala. The sakhis also dress attractively before going upstairs. The chandra-shala is a room open on all sides: it is the best vantage point for viewing the surrounding country-side. Thus everyone fixed their eyes on the direction from which Krishna is expected to come. 62 The chataka eyes of the gopa kishoris eagerly stare from the chandra-shala as they anxiously await the Krishna-megha! The raincloud is the chatakas life, and seeing one, the chatakas outstretch their beaks, hoping to drink the fresh raindrops. Similary, the gopis lean over the railing hoping to catch a few nectar-drops from the Krishna megha. 63 Chandra-shala means the residence of the moon. But this chandrashala is justly named because it shelters the Vraja kishoris bright moon-faces. Returning to Krishna-bhavanamrita, there are some more details. After Radhika is dressed and decorated, she addresses Lalita: Hey sakhi! This afternoon seems to last like a thousand millennia and still it is not over yet! Aha prana sakhi! Has cruel Providence turned this time into a pestle to grind my heart to a pulp? Thus Radharani breaks down and cries, her tears drenching her appare! Seeing Rais Krishna viraha fever, Lalita swiftly escorts her up several flights of stairs to the roof, and exclaims, O Radhe! Look! Youve crossed the ocean of your suffering! Hey sakhi! Just see, way off in the eastern direction there is a cloud of dust rising. Thats the dhenu renu (of Krishnas uttara goshtha, theyre coming this way! Hearing the good news, Radha enters a paramananda sagara and replies, Hey gentle Lalite! Youre mistaking, thats not go-dhuli (the dust from the cows)rather, thats karpura dhuli (camphor) for cooling my suffering eyes! Oh, but maybe Im mistaking, Instead of saying karpura dhuli, I should rather say thats my amrita sanjivani aushadha (life-restoring medicine), for it has saved my prana-

pakshi (bird of life) which was anxiously trying to fly from the cage of my body! Oh sakhi! That dust has saved me! Then another wonder happensKrishnas bodily aroma and the cooling moisture of his perspiration has transported Lalita with increasing anuraga: Hey prana-sakhi! This maha karuna vayu (very merciful wind) restores my consciousness with the cool invigorating perspiration droplets from your Priyatamas lotus- face! Without this sudden favor surely I would have lost Krishnas darshan forever (I would have died). Therefore, O Lalite! As the people call the wind jagat prana (the life of the world) Im finding that its true! Radhika goes on: Sakhi Lalite! Prema sindhu Vraja Raja Kumara is coming with his dhenus! But how will he swftly arrive? After all, hes drunk like a bullthus he walks very slowly! Hey sakhi!Although the dhuli (dust) gives hope, Krishna Chandras delay is killing me! Seeing Radhikas plight, Lalita answers, Sakhi Radhe! Why are you torturing yourself? Your Priya-kanta is almost here. Hes wearing elegant tilak, his forehead is covered with scattered hairs and the bees buzz to and fro from around his fragrant Tulasi-mala. Moreover, his turban is bright like the sun and crested with peacock feathers.Thus he calls his dhenus by name: Hi-hi! Pinge! Dhumre! Davali! Shabali! Shoni and Harini! Look, sakhi Radhe! Your jivana bandhu is counting his cow-herds on a mani mala as he comes to relieve your eye-fever! O Radhe! Just listen, the sound of his vamshi is arousing Anangas excitement in all of the Vraja ramanisthus theyre running from their houses to have Krishnas darshan! So lets be the first to see him. To fool your shashuri well go to the garden under the pretext of picking flowers. Thus Radha and her sakhis swiftly descend from the chandra-shala and enter a flowers garden. Elsewhere, the Yutheshwari Shyamala is being dressed by her priya sakhi Bakula Mala. But hearing Krishnas vamshi-dhvani, Shyamala becomes overwhelmed and exclaims, Hey Bakula-male! What the need of decorating my ears with flowers? Hasnt the vamshis sweet vibration justly done the job? Hey sakhi! Please hear my submissionlet me go! I want to cool myself in the Krishna-ocean of ghana rasa! Hey sakhi! You need not decorate my eyes with anjanalook, our Shyama-nayananjana (is coming from the forest to relieve our eye-fever! Lets hold him within our eyes! Thus Shyamala turns from dressing to quickly join Radha. 1. The Scene at Nandagram 64-69 Meanwhile, as the late afternoon arrives, Vrajeshwari Yashoda becomes over- anxious with vatsalya affection to prepare Krishnas evening bhojan. Thus she calls Rohini and requests her to start the cooking. Then Yashoda asks Atula Thakurani to assist Rohini. Nanda and Yashoda are always eager to offer the best ingredients for Krishnas bhojan. So they engage expert gardeners for growing crops belonging to grishma (summer), harsha (monsoon), sharata (autumn) and vasanta (spring). Employing their talents in planting and cross-breedings, the gardeners can produce vegetables, fruits and roots of any season at all times of the year. Now they collect these items in baskets and deliver them to the kitchen. Nanda Maharaj has four brothersUpananda and Abhinanda are older, and Sananda and Nandana

are younger. Atula is Nandanas wife. The Vrajavasis are renowned for their farming skill. Still Nanda Baba selects amongest them the top-notch experts to look after his gardening needs. These cultivators have taken charge of six different fields (one for each season) to produce the best vegetables, roots, shaka and spices whenever needed. Although Sri Vrindavan is chintamani dhama, its six seasons automatically manifest their opulences, and although the soil can produce anything that is desired, Nanda Baba gives full credit to his gardeners, being unaware of madhura Vrindavans incredible aishvarya features. 70-72 Yashoda and her dasis wash all of the products and divide them into two batchesone for the evening cooking and for the cooking of tomorrow-morning.

Yashoda engages her dasas and dasis, as well as her sister-in-law (Atula and Rohini) in their respective duties. Thus she roams about to inspect everyones progress. The wife of a brother-in-law is a sister-in-law, but Rohini isnt the wife of any of Yashodas brotherin-law; she is married to Vasudeva. Therefore a question arises; Why is Rohini referred to as Yashodas sister-in-law? here is the reason: Vasudeva and Nandas grand-father are the same person, namely Devamida, who had two wives, one was a kshatriya and other a vaishya. From the kshatriya wifes womb Vasudevas father, Shurasena, was born. And Devamidas vaishya-wife bore the son Parjanya gopa, who is Nandas father. Hence because Nanda and Vasudeva are cousinbrothers, Rohini and Yashoda can be referred to as (cousin) sister-in-law. 73-75 As Yashoda is surrounded by her sister-in-law and other ladies, her eagerness to see Krishna only increases. Thus milk starts to flow from her breasts and her apparel becomes soaked in tears! Thus unable to remain inside, Yashoda proceeds to the front gate and looks out hoping to see Krishna. As the sun being setting, Nanda becomes exceedingly anxious for Krishnas darshan. Thus, upon hearing his vamshi dhvani and seeing the dust from the cows rising from a distance, Nanda become overjoyed and heads for the goshala with his gopa-friends. When a maha-purusha takes birth at sunset, the auspicious planets ascend to spread their good influence. And similary, as Krishna returns at sunset, the Vrajavasis ascend to high places to have a good look as he passes by. There is more to this verse. Here the word go-dhuli is significant, it has two meanings. go-dhuli refers to the days last moments when the suns rays glisten in the treetops as it sets over the horizon. go-dhuli also means the dust raised by the cows hooves. Thus as Krishna gracefully strides homeward at the go-dhuli time, the dhenus godhuli covering his body forms a beautiful picture. To see this spectacle the Vrajavasis ascend to their balconies, or to the rooftops, to satiate their eyes! 1. Returning to Krishnas goshtha-yatra

76 Thereafter, Krishna uses flowers to decorate his sakhas and speaks pleasing words to increase their ananda. Then they enter the forest just outside Nandagram. Kusuma-bhushana are flower ornaments. Krishna decorates the sakhas with flower-crowns, flowerbracelets, flower-armlets and flower malas. And just before returning, he expresses appreciation: O brothers! The pleasure that I experience while cowherding and playing in the forest with all of you is indescribable! My mother and father cant taste a drop of it! Rather they consider: Oh! Our Boys (Rama-Krishna) have such a hard time managing the cows, they must wander in the hit sun all day; surely they face many troubles!.But aha! Our cow-herding ananda isnt even found in Vaikunthaso what can compare with it? 77 In the last kunja kanana is a sarovar. Here Krishna blows his murali, bringing the dhenus to a halt. Then while inducing them to drink the water, Krishna divides them into herds and counts their numbers on a colorful jeweled necklace. Krishna has a large variety of dhenus,* and he rounds them up in herds according to their color. So to keep track, Krishna wears a mani-mala around his neck having colored jewels that match each herd. Thus he sits down to count them. 78-80 After counting, and not finding a cow missing, Krishna become happy. But sometimes cows run astray; then Krishna calls the missing ones by name on his flute, and they quickly come running to rejoin their herd. Now Krishna begins the last leg of his homeward journey. As Krishna enters the village that is covered with go-dhuli (the dust from the cows hooves), his curly locks are scattered with peacock feathers, his chest is adorned with a bright gunja mala and a flower garland tosses with his gait. Thus Krishna blows his murali flute while a cowherding stick is tucked under his arm and chandan ropes (for binding the cows) rest over his shoulders. A buffalo horn hangs from Krishnas sash, bunches of newly-blossomed leaves decorate his hair and his long eyelids enhance his playfully roaming eyes, that are red around the borders. As Govinda thus returns, feeling tired from his vana-yatra, his bright bodliy luster showers amrita on the Vrajavasis chakora eyes! As Krishna is fatigued, beads of perspiration, that resemble a row of pearls, form on his body. These nectar-droplets mix with his effulgent anga kanti and sprinkle the chakora eyes of everyone viewing him! 81 As a clouds rain-shower extinguishes a forest fire, rasamaya nava jaladhara kanti Shyamasundar extinguishes the Vraja sundaris blazing virahagni by showering his madhura flute song! Srila Kavi Karnapuras Alankra-Kaustubha adds: Nanda and Yashoda first see the dhenu renu from a great distance, then the dhenus loud mooing is heard, and then the dhenus come into view. Next Krishnas murali-dhvani is heard, then a bright shyama kanti is perceivedand finally, from behind the effulgenceGovinda appears!

As the day comes to a close, the Vrajavasis begin discussing how to celebrate Krishnas arrival festival. And as they see the dhenu renu, their fever of their talks increases. Yet as they hear the mooing dhenus their excitement overflows, as they confirmYes, he is really coming! Thus Krishna steals the Vraja tarunis mano-ratna with his sweet flute playing! Nava nirada sundar Govardhan-dharis charana kamala touch the earths surface in spurting steps that cause his crown to jiggle and flick away the bees that swarm around his shining mukharavinda! His long flower garland tosses this way and that as its pollen covers his body .and his elegant Kaustubha gem is bobbing too! 82 Krishna returns like a king as his sakha-soldiers blow dugles and buffalo horns; and the dust stirred from the cows hooves appears like their victory flag! Hence, the dacoit viraha Raja fearfull flees Vrindavans precincts, taking with him his punishing generals of thinness, sorrow, anxiety and paralysis! Thus all of the Vrajavasi viraha symptoms instantly disappear. 83-84 As the dark Krishna-monsoon-cloud arrives, the Vrajavasis swoon like thirsty chataka birds! The dhenu renu forms a cloud, the dhenus mooing resounds like thunder and Govindas flute-song spreads a rainshower of amrita! When they first see Krishna, Vrajapati Nanda and his brothers, along with Yashoda and her sisterin-law, all come running with outstretched arms to embrace him! : Nanda Maharajs brothers and sisters-in-law are: 1) Upananda and his wife Tungi 2) Abhinanda and his wife Pibari 3) Sananda and his wife Kuvala 4) Nandana and his wife Atula All are running to greet Krishna! 85 Rasavati Rohini leaves the cooking to her dasis, and scurries outside with Atula to affectionately embrace Krishna and Balaram! 1. Krishnas Exchanges with the gopis. The previous two shlokas describe the first stages of Krishnas meeting with his parents. But generally (in the usual sequence of events) Krishna first stops in Javat to share loving glances with Radha and the other gopis. In Krishna-bhavanamrita, Srila chakravartlipada presents this version: As Krishna approaches Javat, the sakhis of various yutheshwaris begin exclaiming: Hey Bhadre! Dont delay! Hey Chandravali! Stop lamenting, come see Krishna! Dhanye! Dont be morose! Hey Kamale! Come quickly! Hey Pali! Why grieve? Hurry up, lets revive ourselves with Krishnas saundaryamrita! Balaram, Sridama and the other boys then go ahead of Krishna to Nandishwar with the cows, that

are calling their calves with their mooing and that run ahead to meet them. The boys (then quickly run after them to keep them together and) thus enter Nandishwar to lift their mothers out of the ocean of their sorrow. 86-88 Meanwhile, the red pomegranate-teeth of the chandra vadana Vraja-lalanas glisten with their smiles! And as the gopis hear the murali dhvani, their garments loosen, their unhappiness leaves and their voices falter as they quickly scurry to the roadside while conversing about Govinda! With the dazzling sunrise of Krishnas adventthe Vraja naris nayana-utpala (lotus eyes) become jubilant, the water-lilies of their soft smiles blossom, the moonstones of their erotic desires melt, and their scorching viraha-heat becomes cooled! But on the other hand, the Krishna-candrodaya causes the Vraja yuvatis lotus faces to blossom, the torturing owls of their separation to disappear, and the chakravakas of their bodies to unite with their prana pati (husband)! Although Krishna is like the sun, his wonderful activities induce the effects of the moon-rise too. The gopis dont consider Krishnas advent like the scorching sunshine at allrather his darshan soothes their troubled hearts like the moonbeams. Nevertheless, as Krishna-Chandra is transcendental to the moon of our world, his presence causes the astonishing reverse effects of the moons qualities. Hence the lotuses bloom, the owls hide and the chakravakas unite with their mateseven though these symptoms usally result from the sunrise. 89 The Vraja kishoris bee-eyes are thirsty for krishnas anga kanti madhu. Thus soaring against the unyielding winds of their shyness, they forcefully land upon Krishnas mukha kamala. Shyness is a young girls wealth. But today the amazing luster of Krishnas lotus face makes the Vraja sundaris go mad, so their minds are pulled in two directions. The wishful winds of their lajja, mana and gaurava (shyness, pride and esteem) flick their restless, bee-like eyes far away from the Krishna-kamala. But with their forceful krishna-anuraga, the thirsty bees dont give inthey overpower the unfavorable winds to land upon Krishnas mukharavinda! This scene invokes meditation. Krisna-bhavanamrta depicts this moment with a different metaphor: When Krishna slowly strolls through Javat, his dizzy, drunken glances eagerly turn to the slimwaisted Vraja tarunis. And like his wanton eyeshis long flower-garland is also veering! Thus a ball game begins. The flower ball of Krishnas mind, and those of the vraja-ramas, toss back and forth in the exchange of lurking glances! And as the tug-of-war ensues, the flower balls are drawn and caught by both parties. Hence krishna and the gopis bodies are rejuvenated within a navina lavanya sagara (ocean of radiant glamour). Krishnahnika-kaumudi adds: As the anuragini gopis feast on Krishnas moon-face, their lotus eyes become relievedas though they have taken a delicious parana (break fast) after many days of fasting. Then that maha guna nidhi subjugating Rasika Nagara glance upon each gopi in such a way that everyone believesSurely Krishna will be waiting for me just outside of my home tonight! The gopis viewing Krishna from the jeweled chandra-shala eagerly share shringar rasamaya glances with him! Thus their bee-eyes take shelter of the Reservoir of all beautySri Krishnas mukha

padma! But suddenly the gopis shy glances smother Krishnas lovely face like a profuse shower of blue lotus petals! Aho! Their faces light up their prema! This fascination is relished by three partiesthe gopis, Krishna and especially Madana! Then the Vraja kishoris mad hummingbird-eyes trun into fine-pointed arrowsand they are lethal, hence, as both parties release their arrow-glancesthey meet head-on (in mid-air) and fracture! It is amazing, however, that although they are being smashed to pieces, still the arrow-tips separate to penetrate their heart-targets! Aho! The movements of Krishna and the gopis are like shuddha prema (that ever increases in madhuri! Although the gopis eyes momentarily detract in fear of their family members, their thirsty anuraga for Krishnas darshan continues unabated! 90 As the gopis peek through the flower vines, Krishnas bee-eyes flout within the contending breeze of shyness; but the bees succeed and drink the luster-pollen from the gopis blooming lotus-faces! Shyness is natural in the loving encounters between young boys and young girls. So as the gopis shyness enhances their premaso does Krishnas shyness enhance his charm. But Krishnas beeeyes dont have to struggle like the gopis do; for his shyness is like a gentle breeze, whereas theirs blows in heavy gusts. 91 The gopis are enthralled seeing Krishnas mukharavinda, their bodies are enlivened by feeling the wind that has touched him, their nostrils become ecstatic by smelling his anga parimala, and their ears are delighted by the flute-song that delivers his adhara sudha-rasa thus the gopis five senses are nourished with joy! 1. Radha and Krishnas loving exchanges Krishna-bhavanamrita goes on: While Krishna slowly walks throgsh Javat, the madhura jingling of his anklebells seal the Vraja ramanis minds! Thus he and Subala arrive just in front of Radhas flower garden. Yutheshwari Shyamala then addresses Rai-mani: Oh sakhi Radhe! Why be proud of your shyness? Look Pashu-pati( has come, so just offer him the bee-pupils of your blooming lotus eyes! By such Pashupati- puja youll certainly gain relief from Ananga Devas torture! Hey Sundari! Just consider, this auspicious opportunity is very rare indeed. Radha replies, Oh sakhi Shyamale! Why dont you perform Mahesha- puja by offering the two lotus-buds blooming from your chest? Hey Sumukhi! If you can do so and satisfy your kama (desires) Ill plunge within an amrita sagara! Enchanting Shyamala then calls Lalita to witness, and continues: Hey sakhi Lalita! Try to answerwhy has that young madhukara turned dizzy to fall upon the tantalising Kanchanalata? Lalita says, Sakhi Shyame! Youre right, when soaring near the fragrant Malati (Radha) that young madhukara toppled from his flight! As Krishna overhears Radha and Shyamalas conversation (seeping like a canal from a prema sarovar), his ears are delighted, and the sound of Radhas nupuras further enchants him. But her face disappears behind a flower-lata! Thus Giridhari Nagara grieves: Aha! Having seen Radhikas face,

my thirsty chakora eyes became to sip that lovely moons nectar-beams! Oh damn Providence! Youre a great aparadhi! How dare you entice my starving eyes with the moons splendor and then hide it! Meanwhile, Lajjavati* Radha thinks to herself: Hey shyness! Im not imploring you to leave my body; just leave the corner of my eyes for a brief second. Then, just once, I shall lick the sweetness of Sri Krishnas mukha kamala. Then Radha says, Oh Ananda-megha (cloud of my ecstatic tears)! Please be kind and dont obstruct my vision! And hey Cupid! Please dont make my body tremble I fall at your feet! But as Radha thus contemplates suddenly another sancari bhava takes over, and she thinks, Oh, my endeavor for Krishna darshan is certainly an act of great boldness how can I raise my head to do so? Then the sakhis skillfully assist in bringing Radha out of hiding. They say: Hey Vinodini! A chaste and devoted young lady should never hide in the flower bushes. Come, lets go home! Under this plea they pull Radha into the path of Krishnas vision! Krishna-bhavanamrita continues: Radhas lurking eyes focus on Krishnas face, and Krishnas eyes see Radha! Thus the red Saraswati of Krishnas glance merges! And from the other direction...the black Yamuna of Radhikas fluttering eye-gestures unites with Krishnas glance! Hence, the streaming white Ganga of their tears bursts forth! Aho! Now the Airavata (heavenly elephant) of their hearts splash within this wonderful tri-veni! So it is not surprising that the Sakhis lotus eyes bloom at the sangama of these three rivers! 92 When the arrow of Radhas glances penetrates Krishnas heart, he is grafted! And although the other sundari ramanis eyes had inocculated Krishnas entire body with their sting, still the incomparable thrill of Radhas glance is the most devastating! In Padyavalis 259th verse, Srila Rupa Goswami says, Standing beside the pathway, one gopi secretly allures Krishna with her seductive arching brows, another taunts with her sheer unyielding glance and another stuns him with the pleasing moonbeams of her smile yet it is the proud vama monohara disposition of Sri Radhika that captures Krishnas submissive entreaty! Let Radhas intriguing face be glorified! Krishna-bhavanamrita goes on: Then paralysis strikes the rasika mithuna (Sri Radha Shyama)! Thus Lalita lifts Radha into her arms to escort her home, and Subala picks up Krishna and brings him back to consciousness! Then, with the help of a few other priya narma sakhas, Krishna is directed towards Nanda bhavan. But Radhas sakhis and Krishnas sakhas give assurance, Dont worry! When night arrives your yugala milan will again be possible. 93 Sri Gokulananda steals the go-kula (sense) of the Gokula-naris. Then taking his go-kula (dhenus and gopas) with him, he enters Gokula-nagara.

Krishna-bhavanamrita continues: As Govinda desappears from the path of Radhas vision, she starts homewards. But Radhas intense

viraha renders her Krishna-unmadini (mad for Krishna)! Thus shedding incessant tears, she speaks, Hey Vishakhe! That pert ramani lampata is forcefully attacking me again; Hes trying to loose my nivi bandhana! Cant you see whats happening? Although Im loudly crying, still youre callous about protecting my chastity! Hey sakhi! Why dont you quickly run to fetch my shasuri! Then tender, tired and tormented Radhika begins trembling! But when she slightly opens her eyes, she is surprised to find herself lying at home on a bed of flowers. Thus she goes on speaking in a faltering voice: Hey sakhi! Wheres my Priyatama? Is this his nikunja flower-garden, or am I lying at home? Please tell me whats going on! It is dawn or dusk or could it be night-time? Am I sleeping, dreaming or awake? Please tell me? Vishakha answers, Hey Kamala-mukhi! Youre just returned home from the forest, having enjoyed all kinds of vilasa keli with Vraja-chandra! Although youve been cast (like a fish) from your lifes prema sarovar, and although the viraha surya is rising to scorch you, still youll get relief when the Krishna-jaladhara returns to shower you in pleasure! In Sankalpa-kalpa-druma, Sri Vishwanath Chakravartipaada reveals that on some days Radha and Krishna meet during this time. Thus he prays (as Vinoda Vallari Manjari): Oh Praneshwari! Ill relate the news that Krishnas mooing cows are approaching; Look! The sky is turning dark with the dust raised by their hooves! Then youll drop everything and proceed with me to a corner of your garden to see Krishna! Hey Ishwari! When Krishna comes he will hide in a flower bush! But Ill make you angry with me for pulling you into the same bush! Aho! Ill invite Krishnas bee-eyes to taste the madhu of your mukharavinda! Then Ill revive your starving Cakora-eyes with the hasyamrita of Krishnas moon-face! Hence, youll be cast within Krishnas madhurya sagara! After witnessing your fantastic vilasa keli, Ill take you home as per Lalitas instructions. 1. Krishna Arrives Home 94-95 As Nanda and Yashoda see Krishna their life returns! Thus they kiss their son, embrace him and smell his hair just as one rejoices upon recovering a precious gem. Using their own clothes, Nanda and Yashoda brush the dust from Krishnas peacock feathers and curly hair. Nandas eyes are filled with tears and Yashoda also cries as milk streams from her breasts. Thus they clean their dusty Son in paramananda! Krishnahnika-kaumudi describes Krishnas meeting with the other Vrajavasis as follows: When Shyamasundar enters Nadagrama, he is still dazed by Radhas amorous intoxication. But then the young children and the elderly Vrajavasis come from their homes to greet him. Thus Govinda looks upon them with love, and offers pranams to the older folks with bhakti. The mothers of Krishnas sakhis stand by the roadside its surprising, they have more affection for Krishna than for their own sons; so Govinda feeling offers pranams to them too. 96-103 Unlike the morning hours, which are filled with sadness because Krishna will leave them meeting with Krishna in the late afternoon is the most enjoyable for the Vrajavasis. Now Nanda, Yashoda and the other Vrajavasis are rejoicing because Krishna will be with them this evening.

Then Krishna gathers all of the cows together and escorts them into the goshalajust as the sun collects its light-rays to sink below the horizon. Govinda divides the dhenus in different categories the mothers having new offspring, those having older offspring (several months old), those in their mating season, those having many calves, the bullocks and their calves, as well as the bulls and the buffaloes. Each are grouped separately. Naanda and Yashoda are eager to fondle Krishna, so they repeatedly coax him to delay milking the cows. But because the sakhas are eager to milk the cows with Krishna, he doesnt want to delay. Thus Nanda says, Vatsa (son)! Lets give the dhenus a rest so that their calves may drink their milk. In the meantime, you and Balai can see your mothers. They are anxious to fondle you, bathe you, dress you and offer you some light refreshment. Then after relaxing for a while, you can return.. Dont worry, Ill be here with my assistants to look after the cows. Then Madhumangal pulls Krishnas arm saying: Oh bhai! Im starving and thirsty! So lets go home and help ourselves with food and drink! Batu makes a funny gesture and feigns complete exhaustion as he pulls Krishnas arm. Oh Bhai Krishna! Look, Maharaj has rightly spoken! Why torture yourself? Lets go and enjoy some rasala, laddus and fruit juice. Remember, we should save ourselves first. The cow milking business can wait for later! Batus rasamaya-katha is always filled with hasya rasa (laughter). 104 Vatsalya-mayi Rohini calls two or three times. Nanda Baba eagerly coaxes, and Yashoda Rani comes herself taking Krishna by the hand. Thus he finally leaves with his older brother and the sakhas. Although Baladeva is addressed as Krishnas agraja or elder brother, he isnt Yashodas son. So one may wonder, Why is he addressed as such? The answer is that in the prema dhama of Sri Vrindavan, all behavior transcends shastric injunction and common logic. Here all relationships with Krishna are based on vishuddha prema. Srimati Radharani and the gopis arent married to Krishna, yet they are his nitya kantas. And similarly, although Balaram isnt Krishnas elder brother, his mood and behavior is such owing to his nitya prema sambandha. 105-109 As Yashoda takes Krishna to the house, his friends follow. Then the mother of each sakha comes to urge her son to go home, but as the boys refuse, their mothers have to petition Yashoda! Finally, each one forcefully takes hold of her child and escorts him home! Krishna enters the house with Yashoda, Batu and Balaram. Rohini and Atula go to the kitchen after washing their feet. When Radha and the Vraja sundaris see the moon of Gokula they get relief from their virahagni! And following him for short distance, they become elated! But as Krishna disappears, their minds become shattered and they return to their respective homes.

Just as when a son is born in a sonless home, or when a poor man is suddenly showered with gold, or when troubled forest creatures are saved from a forest fire by a sudden rainfallthe Vrajavasis feel incomparable bliss when Krishna returns to them! As a result of Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanya devas lotus feet, the request of Sri Raghunath Das, the association of Sri Jiva, and the benediction of Sri Raghunath Bhatta, Sri Govinda-lilamritas nineteenth chapter ends. 1. Because Govinda-lilamrita, Krishna-bhavanamrita and Krishnahnika-kaumudi have not described Radha Krishnas yugala milan in the late afternoon, it is only natural that manjari bhava sadhakas search for other references. Seeing Radharani suffering for want of Shyama and Shyama downtrodden for want of Srimati causes the manjaris to feel headaches! This is when Anandamaya Vrindavan turns into an abode of sorrow! So what can be done? To begin with, the Gutika provides solace by offering some lila narrations dealing with Radha Krishnas sambhoga rasa in the late afternoon. There it describes that Srimati Radharani spends six months of the year at her fathers house at Varshana. Coincidentally, Krishnas uttara goshtha or return from the pasture passes through Vrishabhanupur instead of Javat during this time. Thus, without the strict vigil of Jatila and Kutila, there is plenty of scope for Radha and Krishna to experience madhura milan. It is hard to forget the beauty of Varshana. As those who have taken the long walk along Varshanas parikrama path from Bhanukhor to Mayura Kutir, Krishna Kund, Mana Kutir, Sri Gopaljis mandir, Radhas garden and Srijis mandir will know, this picturesque setting is most congenial for Yugala Kishors prema keli. In fact, Brahma himself has become this hilly tract of numerous peaks, valleys and caves, covered in forests of bending desire trees, latas and enchanting flower-gardens. So, as the bhaktas can forget themselves when walking through this heavenly atmosphere today, it is inconceivable how much wonder awaits them when Varshanas nitya chintamani panorama opens to them through divine revelation. Radha tells her father, Baba! Im going to pick flowers for the sandhya-puja. Lalita and the others are coming along. Vrishabhanu Baba replies, All right, Lali! Go ahead. Just be sure to return before dark. As Radha leaves the house with her sakhis, her parents remain unsuspecting, owing to their pure vatsalya affection. Radhas mind, however, races to Govindas lotus feet, and as the sound of his mooing cows nears the village, who is there to stop the natural course of events that will happen next? 1.