Seventh Sarga: Forenoon Pastimes

Seventh Sarga

After going some distance, Hari turned back by a little-used path. Eager for the company of His beloved, He reached His dear Rādhā-kuṇḍa. (1)

Rows of jeweled steps surrounded the lake, and four bathing places built of gems beautified the four directions. (2)

Radiant jeweled pavilions with courtyards stood above the bathing places, and jeweled terraces adorned both sides of each one. (3)

Beside every pavilion were four swings hanging from tree branches, beautifully covered with many kinds of flowers and cloth. (4)

In the south a jeweled swing was fastened between two campaka trees, in the east between two kadamba trees, in the west between two mango trees, and in the north between two bakula trees. (5)

Between the east and southeast, Rādhā-kuṇḍa joined its beloved companion lake. Above that junction stretched a beautiful bridge suspended from pillars. (6)

Around the lake were basins reaching to the throat, chest, belly, navel, hips, knees, or thighs. Some were circular, others had six, seven, or eight sides; all were built of varied gems and had steps in every direction. They were pleasantly warm after the cold season and deliciously cool in summer. (7)

Thirsty birds, mistaking the gleam of gems for rippling water, descended among the clear basins encircling the trees. Many handsome platforms offered Rādhā and Kṛṣṇa, together with Their attendants, seats for joyful and witty conversation. (8)

Wide, level pavements of many colors covered the ground. All around extended rows of trees whose branch-arms were embraced by many flowering vines and bent beneath dense masses of leaves, fruits, and blossoms. Verses 7-9 form one continuous description. (9)

At the four corners stood four seasonal halls. Groves of vānīra, nāgakeśara, and aśoka trees encircled them. (10)

Beyond them the lake was adorned on every side by cool, shady banana groves laden with masses of ripening and ripe fruits and flowers. (11)

Beyond those lay a flower forest embraced by an outer garden. In the water at its center shone a jeweled cottage reached by a bridge. (12)

Companies of forest goddesses gathered many kinds of flowers and fruits, while hundreds of bower maidservants remained absorbed in preparing articles of service. (13)

Throughout the flower forest and fruit gardens, Vṛndā had arranged many storehouses for service articles, surrounded by those attendants. Verses 13-14 form one description. (14)

The forest enjoyed the virtues of every season, beginning with spring, their king. Vṛndā swept its courtyards and dwellings and sprinkled them with fragrant water. (15)

With floral arches, canopies, banners, hanging garlands, and clusters, she decorated the bower paths, swings, courtyards, and pavilions. (16)

The graceful-floored play cottages and bowers held beds made from new lotus petals, tender leaves, stalks, and many flowers, with headrests and round cushions. Cups of honey, betel, vessels of water, and every other requisite stood ready. (17)

Everywhere the expanse of water was sweetly perfumed by dripping nectar and falling pollen from white water lilies, red lotuses, white lotuses, day lotuses, blue lotuses, and night lilies. (18)

The sweet calls of swans, cranes, waterfowl, diving birds, cakravākas, ducks, lakṣmaṇā birds, and others delighted the ears. (19)

Male and female parrots, sometimes together and sometimes apart, enchanted the heart with poetic dialogues overflowing with the rasa of Kṛṣṇa's pastimes. (20)

Peacocks, maddened with love because Kṛṣṇa's radiance made them mistake Him for a rain cloud, cried and danced throughout the gardens, banks, and courtyards. (21)

Parrots, pigeons, cātakas, and many other colorful birds swelled with joy at seeing Kṛṣṇa. Their nectarean voices made the forest delightful. (22)

Cakora birds drank the moon of Rādhā's Lord's face, before which millions of full moons should perform rites to ward away the evil eye. Disdaining and abandoning the ordinary moon, they filled the sky. (23)

Vines and trees bent beneath ripening clusters, ripe fruits, flowers, tender leaves, buds, and blossoms. (24)

Set amid many lotus lakes, Rādhā-kuṇḍa's banks and waters held Hari's pastimes. Ever radiant with many kinds of lotuses and wondrous in every quality, it surpassed the Ocean of Milk. (25)

Beside it sat Ariṣṭa-kuṇḍa, born from Kṛṣṇa's lotus foot and resembling it in banks and water. The two lakes were joined. Verses 1-26 form one extended description. (26)

On its banks shone bowers in the eight directions, each renowned by the name of one of the dearest sakhīs. With love and their own hands, those sakhīs carefully prepared them for the pleasure of the Beloved Couple's play. (27)

Each bower included portions of groves and gardens divided by the boundaries of its respective direction. Rows of paths lay concealed between pairs of tree lines growing within those boundaries. Verses 27-28 form one description. (28)

Those narrow paths were paved above with pure crystal gems patterned like delicate waves, while their interiors were lined with masses of emeralds. They created the illusion of slender channels of rippling water. (29)

Gem arrangements instantly created the illusion of walls along the paths, while neighboring jeweled walls reflected travelers as though another self stood there. Gateways between pairs of gardens seemed, merely upon sight, to open into another world. Verses 29-30 form one description. (30)

Near the northern bathing place shone a courtyard named Anaṅga-raṅgāmbuja, the Lotus Arena of Love. Eight lotuslike bowers were its petals, and rows of fine golden banana trees formed its filaments. (31)

It resembled a thousand-petaled lotus whose lovely pericarp was a radiant golden terrace. Its spaciousness, lightness, height, and ever-fresh brilliance perfectly suited every pastime. (32)

Kalāvatī, Lalitā's disciple, maintained it beautifully at all times. It possessed the pleasures of every season and was a treasury of the rasa of many pastimes. (33)

Called Lalitānandada, Giver of Joy to Lalitā, it was the splendid throne pavilion of Rādhā and Kṛṣṇa, sovereigns of the bowers, together with Their friends. Verses 31-34 form one description. (34)

Its golden pericarp was encircled by rows of ruby filaments. Moving outward, successive rings increased in height, measure, and number. (35)

Many lovely, evenly arranged circles of petals formed those rings, each separately inlaid with clusters of fine gems of a single color. (36)

It possessed the lotus's cooling and other qualities that delight all five senses. Beyond it came successive rings of gold, cat's-eye gems, sapphires, (37)

crystal, and rubies. Within those circles it was adorned by five colorful pavilions fashioned from many kinds of gems. (38)

Their pictures kindled rasa: deer and birds joined in loving pairs, gods, humans, and many other beings. (39)

Within the enclosure shone a thousand-petaled lotus whose central pericarp was a knee-high jeweled terrace-house. A fine canopy spread above it, formed by branches and twigs of nāgakeśara and other trees, radiant with abundant patterned leaves and flowers in five colors. Verses 35-40 form one description. (40)

It was fashioned from clustered rings of aśoka creepers flowering from their very roots, their blossoms white, red, green, yellow, and dark-hued. (41)

Eight subsidiary bowers shaped like lotus petals surrounded that magnificent, expertly formed bower of aśoka trees. (42)

In the northwest shone this eight-petaled bower-lotus, called Vasanta-sukhada, Giver of Springtime Joy, resonant with bees and cuckoos. Verses 41-43 form one connected description. (43)

In the southwest gleamed the petal called Śrī Padma-mandira, the Lotus Pavilion. It had four doors and windows on all four sides. (44)

Its four walls bore many pictures inlaid with diverse jewels. Within were scenes of Kṛṣṇa and the gopīs displaying the gestures of awakening love and its succeeding states. (45)

Lalitā had painted the interior with rāsa pastimes and pleasures in the bowers, while the exterior portrayed Kṛṣṇa's deeds from the slaying of Pūtanā and Ariṣṭa onward. (46)

The radiance of its rows of gems formed the lotus filaments, and its beautiful inner chamber formed the pericarp. Outside, sixteen rooms shaped like lotus petals encircled it. (47)

Sixteen smaller rooms occupied the intervals between each pair of those rooms, and an upper story shone with the same arrangement. (48)

Within, successive rows of increasingly tall, wall-less crystal pillars supported beautifully arranged coral balconies. (49)

Great jeweled panels running across and upward covered it, and a radiant pinnacle crowned with a splendid finial made it resplendent. (50)

It was further adorned by a very lofty third story, open at the sides, from which its two sovereigns could delight in viewing the forest. (51)

Below it shone with many marvelous pictures inlaid in gems. Between its two subsidiary terraces, stairways beautified the directions. (52)

A very broad, neck-high terrace encircled it, with tall trees growing all around its outer edge. (53)

Fruits and flowers embraced the terrace's border. The entire pavilion was an ocean of play for Rādhā and Kṛṣṇa together with Their companions. Verses 44-54 form one description. (54)

In the southeast shone a lotus-like jeweled swing terrace between two mature bakula trees growing to its east and west. (55)

Fine branches emerged slightly obliquely from the two trees, curved upward, and met overhead, covering the terrace like a pavilion. Verses 55-56 form one description. (56)

Four strong silk ropes fastened to the bases of those branches held the swing securely by its four corners at about navel height. (57)

It was constructed with eight ruby rails and eight coral feet. A hand-high encircling railing formed its lotus filaments. (58)

Its colorful jeweled center resembled the pericarp of a sixteen-petaled lotus. Around it were eight lotus-petal seats, each furnished with a pair of feet. (59)

Eight gateways opened between the jeweled rail-filaments, while two mounting entrances stood beside the southern petal. (60)

A rail attached to two small posts served as a backrest. Silk cushions gleamed in the center, with pillows at the sides and back. (61)

Variegated patterned cloths and fabrics woven with golden thread covered it, and clusters of shining, moonlike pearl garlands formed its canopy. (62)

There Rādhikā and Acyuta sat in the center, surrounded by eight sakhīs upon the petals. As the other companions sang, Vṛndā swung the divine Couple. (63)

This lotus swing, called Madanāndolana, the Swing of Love, made the enthroned Rādhā and Acyuta face all Their companions in turn. Verses 57-64 form one description. (64)

In the northeast shone an eight-petaled bower-lotus of mādhavī vines, called Mādhavānandada, Giver of Joy to Mādhava, furnished with paraphernalia for many pastimes. (65)

Blooming jasmine embraced its clusters of bowed branch-arms, flowering punnāga trees covered it, and moonstones adorned its interior. (66)

In the north shone a white-lotus bower with a golden pericarp and jeweled filaments, encircled by subsidiary bowers shaped like lotus petals. Verses 66-67 form one description. (67)

It was formed of tamāla trees whose bowed branch-arms embraced masses of flowering golden vines, and it was inlaid with rows of lustrous blue gems. (68)

In the east shone this dark-lotus bower with a golden pericarp, surrounded by eight subsidiary bowers shaped like blue lotus petals. Verses 68-69 form one description. (69)

In the south shone the red-lotus bower, covered with flowering clove trees, its inner and outer circles inlaid with rubies and other gems. (70)

In the west shone the golden-lotus bower, covered by flowering campaka trees and vines, with its outer and inner spaces adorned in gold. (71)

Thus the northern and other bowers, dear to Rādhā and Hari, shone in varied colors and forms that filled the eyes with wonder. Verses 71-72 form one description. (72)

In every intermediate direction rose campaka and tūrṇa trees bearing masses of red, green, yellow, and dark blossoms. Streams of their exquisite fragrance overwhelmed every other scent, while mādhavī vines climbed and embraced them on every side. (73)

Some clusters of glossy branches crossed and intermingled as they extended sideways, while others joined overhead, covering the place like a palace. Blue, yellow, and red parrots, cuckoos, and bees made it delightful with their sweet calls. (74)

Flowers and tender leaves born on land and in water supplied its many ornaments, garments, beds, splendid canopies, and other furnishings. Red, pure white, yellow, and dark lotuses and water lilies, complete with their stalks, formed countless designs in every direction and intermediate direction. (75)

Its four doors were closed by soft shutters fashioned from the ribs of leaves, slender twigs, tender foliage, and colorful flowers. Armies of intoxicated, humming, restless bees stood as gatekeepers. It occupied the center of a sixteen-petaled lotus whose ground was inlaid with clusters of gems. (76)

Outside, four exceedingly splendid entrance terraces, covered everywhere by the trees' spreading branches, surrounded it. Mañjumukhī, Viśākhā's disciple, possessed a mind expert in design and constantly maintained the bower as its overseer. (77)

Though standing upon the auspicious green bank, this king of bowers was flooded on every side by the torrent of rasa from Rādhā and Kṛṣṇa's pastimes. Called Madana-sukhada, Giver of Joy to Love, it was an abode of delight for the eyes and bestowed joy upon Viśākhā. Verses 73-78 form one description. (78)

Variegated trees and vines surrounded it, and marvelous jewels adorned its interior. Birds and bees of many colors filled it, together with colorful terraces and courtyards. (79)

Furnished with a splendid pavilion and a beautiful swing, this variegated bower named Citrānandada, Giver of Joy to Citrā, shone in the east. Verses 79-80 form one description. (80)

Crystal and moonstone inlaid its terraces and courtyards, which were patterned with white lotuses, night-blooming lilies, jasmine, and other white flowers. (81)

It abounded in trees and vines with pure white petals. White bees, cuckoos, parrots, and other creatures, distinguishable only by their voices, filled it with sound. (82)

On the night of the full moon, Rādhā and Kṛṣṇa dressed in white and played there with Their sakhīs, yet even visitors entering the bower could not see Them. (83)

This bower named Pūrṇendu, Full Moon, bestowed joy upon Indulekhā. Supplied with brilliantly white pastime beds and other furnishings, it shone in the southeast. Verses 81-84 form one description. (84)

Golden vines encircled it, and golden flowers covered it on every side. Rows of golden lotuses decorated its golden courtyards and terraces. (85)

It possessed a golden pavilion and golden swing, and birds and bees of a golden hue frequented it. All its pastime furnishings were golden. (86)

When Śrī Rādhā playfully entered wearing yellow garments, yellow cosmetics, and golden ornaments, even Kṛṣṇa could not distinguish Her within it. (87)

Kṛṣṇa assumed the appearance of a golden-limbed maiden and, unseen by His beloved and Her sakhīs, listened there to their intimate conversations of love. (88)

Once Jaṭilā, sent there by Padmā, saw Kṛṣṇa but could not see Rādhā, although She shared the very same seat with Him. (89)

Like a land of gold, it imparted its own color to everyone within it. This golden bower, Campakalatānandada, Giver of Joy to Campakalatā, shone in the south. Verses 85-90 form one description. (90)

There stood Campakalatā's bower kitchen, furnished with a splendid dining terrace for its two sovereigns. (91)

In that kitchen, Campakalatā, the mistress of culinary arts, sometimes joined Vṛndā in joyfully preparing a bower feast for their beloved Lord and Lady. (92)

Tamāla trees whose branches were embraced by dark vines formed its enclosure. Sapphires inlaid its inner floors, terraces, and courtyards. (93)

Even when Hari united with Rādhā there so that the two appeared as one, Mukharā and the other elders could not see Him; they saw Rādhikā alone. (94)

Entirely dark-hued, this Śyāma bower shone in the southwest. It bestowed joy upon Raṅgadevī and increased Rādhikā's love. (95)

Red vines encircled it, and trees with red flowers and leaves surrounded it. Red jewels inlaid its interior, terraces, courtyards, and pavilion. (96)

Furnished with a red swing and entirely crimson, it was dear to Kṛṣṇa. This Aruṇa bower, Giver of Joy to Tuṅgavidyā, stood in the west. Verses 96-97 form one description. (97)

Green vines and trees beautified it, and green birds and bees frequented it. Emeralds inlaid its inner and outer terraces and courtyards. (98)

Entirely green, this playground for Rādhā and Kṛṣṇa's dice game shone in the northwest. The green bower was called Sudevī-sukhada, Giver of Joy to Sudevī. Verses 98-99 form one description. (99)

Its surface was fashioned from radiant moonstones and topazes patterned like waves and filled beneath with masses of emeralds, so that it appeared to be water from another world. Jeweled night lilies, lotuses, bees, swans, and other figures adorned it. (100)

In Kubera's direction, the north, it adjoined a bridge of the same kind and was arranged like a sixteen-petaled lotus. This water-lotus palace, called Lālasī, shone with incomparable elegance and bestowed joy upon Anaṅga Mañjarī. Verses 100-101 form one description. (101)

Just as Śrī Rādhā is Hari's dearest, Her lake is also most dear to Him because of its own wondrous qualities. There the moonlike, splendorous Mādhava forever plays with Her in love. Anyone who bathes in it even once attains love like Rādhikā's. Who on earth could describe the lake's glory and sweetness? (102)

Although the sight of His beloved's lake delighted His heart, its many qualities inflamed His feeling of separation. Overpowered by love, His mind consumed by longing to attain His beloved, Kṛṣṇa, the supreme master of gallants and enemy of Bakāsura, wandered about the lake and imagined many things. (103)

He thought the lake resembled His beloved's breast: two playful cakravāka birds were Her breasts, its foam shone as Her pearl necklace, and waves of rasa surged across it. (104)

Bearing waves of sweet rasa, the beloved lake appeared to delighted Hari like His beloved Herself: its lotus was Her face encircled by bee-like curling hair, its darting wagtails were Her shining eyes, and the loud calls of swans made it lovely. (105)

The lake seemed to be Rādhikā embraced by the waving arm of the waves of Her dear Ariṣṭa-kuṇḍa. With Her own red-lotus hands She pushed away his restless hand. (106)

His wind-tossed lotus mouth seemed to kiss Her forcibly. Her bee-like sidelong glance and beautiful lotus face turned slightly away. (107)

The humming of female bees became Her gasping cry, and Her voice faltered and choked. Thus provoked by him into the amorous gesture of kuṭṭamita, the lake appeared just like Rādhikā. Verses 106-108 form one continuous vision. (108)

Hari saw the two lakes upon Govardhana's bowed head, their playful lotuses whirling and their waters curling into wind-born waves. He imagined them to be the mountain's two eyes, their pupils rolling and tears overflowing as its body reeled beneath a surge of love. (109)

In this way He gazed upon His beloved's lake, whose own qualities reminded Him of every part of Her body. Although He found immense joy in it, His composure broke beneath His eagerness for Her arrival. (110)

Beside it He saw His own lake arranged in nearly the same way. At His beloved's insistence, His joking friends had created and lavishly adorned its bowers. (111)

His beloved joking companions included Subala, Madhumaṅgala, Ujjvala, Arjuna, Gandharva, Vidagdha, Bhṛṅga, and Kokila, (112)

as well as Dakṣa, Sannandana, and others. Their bowers bore their respective names, and the boys divided and offered them to Rādhā, Lalitā, and the other sakhīs. Verses 112-113 form one statement. (113)

In the direction of the wind, the northwest, stood the bower cottage Subalānandadā, Giver of Joy to Subala. Rādhā accepted it, and its bathing place was called Mānasa-pāvana, Purifier of the Mind. (114)

With great eagerness She bathes here every day with Her sakhīs, in this lake whose water is the honey of Kṛṣṇa's lotus feet and which is as dear to Her as Kṛṣṇa Himself. (115)

In the north shone the wonderfully variegated bower cottage called Madhumaṅgala-śandā. Accepted by Lalitā, it was dear to Śrī Rādhikā. (116)

In the northeast stood another, Ujjvalānandadā, accepted by Viśākhā. In the same way, other bowers shone in the remaining directions, each placed under the care of another sakhī. (117)

The eastern and western roads of the two lakes were broad and led respectively to bathing places where people and animals could bathe and drink. (118)

All of this shines in its true spiritual form within the hearts of those who favor these pastimes and of practitioners in whom bhāva has arisen; to others it appears merely material. (119)

Then Vṛndā saw that Nanda's son had arrived. Delighted, she approached and offered Him two karṇikāra flowers as ear ornaments. (120)

As Vṛndā showed Rādhā's beloved each bower and other place along the bank that her own skill had adorned, she made Him remember her mistress. Through directions radiant with their natural qualities, she led Him to the bower called Madana-sukhada in the northeast of the lake. (121)

The sight of it filled Him with intense joy. At every place He became absorbed in remembering the pastimes already performed with Rādhā and envisioning those still to be performed there. (122)

Delighted to see the bower so beautifully adorned by Viśākhā, Mañjumukhī, and Vṛndā, He spoke to Vṛndā, overwhelmed by longing. (123)

'Vṛndā, if by good fortune that friend of yours were suddenly to arrive, and if I could enjoy all those pastimes with Her without obstruction, then this lake forest sweet as honey, this bower cottage, and all the wondrous beauty you have created would bear their true fruit.' (124)

'Rādhā has heard from Tulasī that I went to the appointed bower and then traveled on the road with Śaibyā. Surely She will not come here now. Let some girl go, tell Her of My arrival here, and bring Her.' (125)

'Dhaniṣṭhā, go before Śrī Rādhā and vividly describe both of Mādhava's conditions: the torment inflicted by Love and the blaze of longing. When this makes Her helpless with affection and truly distraught with thirst, urge Lalitā in My name to bring Her quickly.' (126)

'Vṛndā, station one sakhī on the road toward the cows so that, if one of My friends comes looking for Me, she may misdirect him. (127)

'Station another clever sakhī on the road to Gaurī-tīrtha so that, if Śaibyā or some other girl returns, she may deceive her as well.' (128)

Hari noticed the gluttonous brāhmaṇa boy staring fixedly at the ripe fruit on two banana trees and told Vṛndā, 'Fill his belly with the fruit of these two trees.' (129)

The boy replied, 'What need have I of her help? Just give me the order, friend. Greedy as I am, I shall look around, eat whatever I desire, and satisfy myself.' (130)

After Vṛndā dispatched the two skillful sakhīs to their respective posts, Kṛṣṇa waited in longing, His eyes fixed upon the path of His beloved. (131)

Until that lotus-faced maiden with Her gentle smile arrived, He, though deep as a hundred oceans, felt all patience leave Him. Alas, He regarded even a moment as a hundred thousand ages. This is no wonder, for such behavior arises naturally in lovers who possess prema. (132)

Thus the Seventh Sarga, filled with the forenoon pastimes, has beautifully come to its close in Govinda-līlāmṛta, a poem born from service to Śrī Rūpa, the honeybee at Śrī Caitanya's lotus feet; composed by the fortunate Śrī Raghunātha Dāsa; arisen in the company of Śrī Jīva; and radiant through Śrī Raghunātha Bhaṭṭa.