Ninth Sarga: Midday Pastimes

Ninth Sarga

Then Prema, the dance master, began making its two disciples, the dancers of Rādhā's and Kṛṣṇa's minds, dance through the dancer-girls of Their bodies before the audience of Vṛndā and the assembled sakhīs. (1)

With ornaments of emotion such as restlessness, eagerness, and joy, that delighted master richly adorned its two disciples, the actors of Their minds. (2)

Prema adorned the dancer of Śrī Rādhā's body with such udbhāsvara manifestations as yawning and with the sāttvika emotions blazing at their highest intensity. (3)

It further adorned Her with the seven effortless graces beginning with śobhā, the ten natural expressions beginning with vilāsa, and the three bodily expressions beginning with bhāva. (4)

Adding startledness and enchanting innocence, Prema successively completed the twenty-two ornaments that made Her irresistibly captivating. (5)

(Verses 3-5 form one connected sentence.) Prema likewise adorned the dancer of Śrī Kṛṣṇa's body with the bodily expressions beginning with bhāva and hāva, the effortless graces beginning with śobhā, the appropriate natural expressions, and the seven sāttvika emotions at their most brilliant intensity. (6)

It also adorned that consummately skillful dancer of Śrī Kṛṣṇa's body with udbhāsvara manifestations such as yawning and with all these genuine ornaments of emotion. (7)

(Verses 6-7 form a pair.) Their exquisite dance then began upon the splendid stages of Their two bodies, and the assembled spectators rejoiced to behold it. (8)

As those two dancers gradually displayed the fullness of Their artistic mastery, each became satisfied and proud upon seeing both Their own excellence and the other's. They danced with ever-increasing skill until the delighted spectators quickly offered Them even the jewels of their bodies and hearts. (9)

Upon the radiant stage formed by the sweetness of Rādhā's body-dancer, Kṛṣṇa made the two supreme actors of His beautiful eyes dance. Deeply delighted within, He adorned that stage with the lotus flowers of His sidelong glances, which continually gave Her pleasure; afterward the joyful spectators adorned it with their glances as well. (10)

Seeing Kṛṣṇa before Her, Rādhā halted and bent Her face aside. Her beautiful face was partly veiled at an angle by Her dark garment, while Her wide, curved eyes moved their pupils restlessly. Thus She displayed the ornament called vilāsa for Her beloved's delight. (11)

Eagerness pulled Her forward like an intimate friend, while shyness drew Her back. Contrary nature and crooked love tugged Her leftward toward the road home, while powerful concealment of feeling forced Her rightward under the pretext of gathering flowers. Moved in all these directions by the rising host of emotions, She became a source of delight for Kṛṣṇa. (12)

Thus, before Her beloved, the powerful companion-like tendencies of Her mind pulled Her from every side, so that She neither went away nor remained still. (13)

Out of shyness She bent Her neck, feet, and waist in exquisitely sweet curves. The moving creepers of Her brows shattered the mighty bow of the lord of love, while the joy of Her beloved's love made Her graceful body bloom. For His pleasure She thus manifested the ornament called lalita. (14)

When the foremost actor of Hari's mind, delighted by the virtues of Rādhā's body-dancer, advanced to embrace Her, the dancer of His body immediately followed its lead. (15)

Kṛṣṇa teased Her: 'Beloved, Your ornaments and garments are all reversed from the fervor of rushing here so quickly. This dress proclaims the restlessness of Your mind. Come, let Me arrange it properly.' Hearing Her touch-eager beloved joke in this way, She lowered Her face, drew in Her body, and cast restless glances. Her form, lovely with the ornament called vibhrama, greatly delighted Him. (16)

Drawn away by shyness, fear, contrary nature, and concealment of feeling, She moved sideways as though to gather a flower. Hari, whose heart was eager for Her, blocked Her path, and She felt both delight and anger. (17)

Tears agitated the reddish corners of Rādhā's moving eyes, which overflowed with rasa. Her lips trembled with playful disdain, Her brows curved, and a smile began to rise. Beholding Her face adorned with kila-kiñcita at the moment of meeting, Kṛṣṇa attained joy millions of times greater than before, beyond the reach of speech. (18)

Then, with carefully feigned agitation, She raised the creeper of Her arm toward a nearby kesara-tree branch crowded with buds, pretending that She wished to bend it down for its flowers. (19)

At that moment the two punnāgas, both filled with longing, blossomed simultaneously in a wondrous way: the tree from the joy of Her touch, and Kṛṣṇa from the joy of seeing the root of Her raised arm. (20)

Under Bhaṭṭa Youth as their teacher, Kṛṣṇa and His fellow student Rādhā had thoroughly studied the scriptures of love, logic, and related arts. It was therefore no wonder that He challenged Her in pursuit of victory, for a logician desires debate even with the teacher. (21)

'Who is this gathering My flowers?' 'No one. It is only I.' 'And who are You?' 'Do You not recognize Me?' 'I do not.' 'Then I shall leave.' 'I am the guardian of these flowers.' 'Where should I go?' 'You are surely a she-bee, and she finds her place among flowers.' Speaking this exchange as He drew near Her, Madhusūdana addressed Her again. (22)

'You are an innocent bride of a noble family, yet You steal fine flowers and men's minds. Though supposedly chaste, You feel no shame before another man. How astonishing! But then, how could one who roams freely through every forest retain any shame?' (23)

Rādhā replied, 'This forest is common to all. We have come eagerly to gather mālatī flowers for worship of the sun, our friend. Although this punnāga is in bloom, I can tell from the movement of its lip-like petals and the sounds of its words that it does not welcome such company.' (24)

Kṛṣṇa said, 'Innocent girl, You understand nothing, so listen carefully. This supreme male punnāga is surrounded by excellent mālatī creepers. He never joins them of his own accord; rather, beautiful-faced one, the favorable breezes providentially unite them with him.' (25)

'The acknowledged lord of this forest is Emperor Kāma, and he has gladly appointed Me its guardian. Yet You boldly plunder it before My very eyes. I shall therefore confiscate these two jeweled golden vessels of Your youth.' (26)

Rādhā answered, 'Do You say that I must beg Your permission before gathering flowers? Yet You claim, "I never even look at a young woman, what to speak of conversing with one." Where is a young man's composure when he meets a girl alone?' Kṛṣṇa replied, 'What are You saying? I am always surrounded by My friends.' (27)

'Nor are You alone. You are constantly accompanied by hundreds of thousands of thieves called Your limbs, together with a host of sakhīs just like You. You steal the supreme wealth of this sovereign realm, and the king's punishment will fall upon Me if I allow it.' (28)

Rādhā said, 'We gather flowers from this forest every day, yet no one has ever seen You serving as its guardian. Nor has anyone heard, even in a dream, of an emperor named Kāma. Why do You babble such nonsense?' Kṛṣṇa replied, 'Everything I have said is true.' (29)

'The forest has remained protected by the sheer force of our renown, for who would dare enter it? Proud of that security and absorbed in grazing the cows, I did not watch it closely. Taking advantage of My inattention, You have stolen its wealth.' (30)

'By good fortune I, the guardian, have caught You here today. I shall first impose the proper punishment for the king's sake and then present You, together with Your whole band, to the king for his own pleasure. At that time You will behold the sovereign of whom You claim never to have heard.' (31)

Rādhā said, 'Thinking this a common forest with no guardian, I have indeed offended You. Since You are full of mercy, please forgive Me and let Me go.' Kṛṣṇa replied, 'What are You saying? I have no authority to release You.' (32)

'The distressed forest subjects, both moving and stationary, have reported all Your conduct. Hearing of deeds never known before, the angry king demands that I bring You to him after imposing the scripturally prescribed penalty.' (33)

Rādhā replied, 'Now I understand: this four-yojana forest is the realm, the bodiless Kāma is its king, and grass and the other plants are its wealth. But You say its lovely women are the subjects? Listen well: those chaste ladies possess the beauty upon which the entire world depends.' (34)

Kṛṣṇa answered, 'Tender shoots, lotuses, mirrors, maddened elephants, and swans; elephant calves, golden plantain trunks, jewel caskets, and elephants' trunks; the wheels of Kāma's chariot, dark whirlpools, shapely altars, and lions; lakes of nectar, serpents, leaves, and the seats of desire - (35)

'lotus buds, palm fruits, coconuts, and the frontal globes of lordly elephants; poison, Cupid's noose, and fresh aśoka shoots; the excellent spearheads of the lord of passion, fragrant pods, lightning, swarms of bees, pearl necklaces, gold, and more - (36)

'parrots, cuckoos, peacocks, bees, jasmine, and red lotuses; śaphara fish, deer, cakora birds, wagtails, and blue lotuses; Cupid's fierce arrows, bow, and bowstring, together with javā and bandhujīva flowers; mountain peaks, caves, yak-tail whisks, and delicate dark waves - (37)

'how many other blessed treasures of every kind in Vṛndāvana could be counted? The limbs of Your body have stolen all their beauty, leaving them bereft of everything and wandering here and there in utter poverty.' (38)

(Verses 35-38 form a single group.) Hearing the nectar for the ears contained in His witty words, Rādhā carefully concealed the transformations continually arising in Her body. Softly She said, 'What woman would admit the false talk of a lustful man into her ears? I am leaving this place.' (39)

Casting a slightly disdainful glance at Her beloved, Rādhā moved swiftly ahead, charmingly adorned with the expression called vivvoka. Hari said, 'Cunning girl, where are You going, artfully disregarding Me?' and caught the end of Her garment. (40)

(Verses 40-41 form a pair.) The instant Rādhā felt His touch, many emotions born of joy stirred within Her. Turning Her neck aside, She looked toward Her beloved. (41)

The dancing pupils of Rādhā's eyes signaled extreme disdain, yet Her smiling, crooked sidelong glance rushed toward His lotus face like a thirsty she-bee and then withdrew. Slightly agitated by tears, bright at its reddened corners, that glance immersed Her beloved in an ocean of boundless bliss. (42)

She pulled the end of Her garment from His hand while repeatedly wounding Her beloved with the Cupid-arrows of Her artful sidelong glance. Blinded by loving madness, She replied to Him, Her lotus face beautiful with the nectar of a smile. (43)

'Whatever is sweet, full of rasa, and beautiful in either the material or spiritual world has had its splendor stolen by the many limbs of Your body. You are therefore a fine saint indeed: You commit the theft Yourself, yet accuse others everywhere of stealing.' (44)

'The testimony to Your saintliness and righteousness is the praise offered with folded hands held over the heads of the naked unmarried girls whose garments You stole.' (45)

'You are the crown prince of Vraja, honored for every noble quality, and this land is filled with innumerable girls fit for marriage. Yet although You have attained fresh youth, You have taken no bride. It must therefore be true that You have vowed Yourself to celibacy. (46)

'Or perhaps some extraordinary great "virtue" is evident in You, and upon hearing of it no maiden anywhere has been willing to choose You. (47)

'Tormented by that rejection, I suppose You have adopted the roaming celibacy of a stallion and falsely proclaimed Yourself a young religious student throughout Vraja. (48)

'If You truly are a celibate student, why are You so eager to gaze upon the faces of other men's wives? Why do You delight in married women who captivate You by stealing Your flute? (49)

'Thus, under the pretext of the reputation You have just described, You merely pursue Your own desires. You have taken initiation into the destruction of the virtue of both unmarried girls and faithful wives.' (50)

'Although You have never planted even a single flowering creeper or sapling, You claim authority over the forest. Although Your countless grazing cows crop the roots of its plants, You call Yourself its guardian. How truthful You are! (51)

'Our friend Vṛndā cultivated this celebrated forest called Vṛndāvana, and Brahmā himself made its fame known. King Ananga bestowed it upon Me with a jeweled coronation, while You were truly appointed only to protect it. (52)

'This particular pleasure forest, growing on the bank of My lake, is exclusively Mine. Here stands My throne-bower, the delightful pavilion named Kāma-śarmada, Giver of Love's Joy. (53)

'Within it is our assembly pavilion named Kānta-vārtā-sudhā-dhuk, Milk-Giver of the Nectar of Beloved Talk, a place inaccessible to men. Seated there each day, My companions savor the nectar of discussions about My dearest beloved. (54)

'We gather flowers to perform our service to the sun. Who are you men to obstruct us? Intent on satisfying yourselves by preventing the happiness of others, have You become bereft even of beloved modesty?' (55)

'Young cowherd, You have no business in this flower garden, a place where young women freely enjoy themselves. Go with Your cowherd friends, protect the animals, and graze them upon the meadows.' (56)

From the nectarean moon of Her face, cooled by the radiance of Her smile and beautified by the leaping of Her restless doe-like eyes, flowed a stream of witty nectar. Hari, like a cakora bird, drank it without satiety, and the cakora birds of the sakhīs' eyes were likewise never satisfied. (57)

As though fearing His touch, She turned Her neck away, yet adorned Her beloved with a garland of blue-lotus sidelong glances. Murmuring indistinct words of reproach, She playfully moved forward with feigned disdain. (58)

Watching the graceful dance of the wondrous dancer of His beloved's body, Kṛṣṇa's ardor surged. He hurried forward and, raising His hand, caught the fluttering edge of Her bodice. (59)

His beloved curved the bows of Her brows and, with volleys of arrows from the reddened corners of Her eyes, swiftly tore apart the armor of His composure. Then She struck Him again and again with the lotus in Her hand. (60)

The joy born from the blows of Her lotus hand could not be contained within His body, though that body is the shelter of the universe. It therefore overflowed outward through trembling, perspiration, tears, and horripilation. (61)

Her body blossomed from His touch and Her brows bent downward. The ribbon fastening Her bodice broke by itself, and the knot at Her waist loosened. Only the moisture of perspiration upon Her hips kept Her slipping Chinese-silk lower garment in place. (62)

Her eyes darted toward the smiling circle of sakhīs. Freeing Her garment from His obstructing hand, She stepped away and hurried to retie Her sash. Though ordinarily deft with Her hands, She now became completely flustered. (63)

Meanwhile Kṛṣṇa saw the full golden vessels of Her breasts, endowed with the highest beauty and moistened by drops of perspiration. Eager to place His hand upon them under the pretext of inaugurating the festival of love, He drew close to Her. (64)

His beloved somehow managed to fasten Her sash. With the red corner of Her left eye She watched Him, while with the other She glanced toward Her smiling sakhīs, and She hurried to prevent His approaching hand. (65)

Her speech blended laughter and tears, its syllables choked and indistinct. Though eager, She scolded Her lover with crooked glances. Made contrary by the joy of intimate love, She restrained His hand without truly obstructing His desire. (66)

As Their mutually opposing hands collided, the movement of Their bracelets produced a charming sound, like two lotuses swaying in the breeze while swarms of intoxicated bees hummed all around them. (67)

Then Lalitā stepped between Them and checked Kṛṣṇa. Kundavallī said, 'Kṛṣṇa, You should now perform the worship of the five deities.' (68)

Kṛṣṇa said to Kundalatā, 'Become My officiating teacher in this sacrifice to Kāma, and show Me both the required articles and the places where the deities reside.' (69)

She replied, 'I am not an officiating teacher, but I have heard the procedure from Nandīmukhī's lips. Although it is highly confidential, I shall tell You because You are my dear brother-in-law. (70)

'First regard Her left breast before You as the gleaming frontal globe of Lord Gaṇeśa's elephant head. Chanting, "Obeisance to Gaṇeśa," offer the red lotus of Your hand upon it. (71)

'Next recite, "Obeisance to Śiva," and offer the lotus of Your other hand to the liṅga of Her other breast. Then chant, "Hrīṁ, obeisance to Caṇḍikā," and place that same hand upon the head of this girl with curved brows. (72)

'Then, although She tries to stop You with both Her hands, grasp Her lovely chin and the root of Her braid. Carefully place the lotus of Your face against the moon of Hers while reciting the excellent mantra, "Oṁ, obeisance to Viṣṇu." (73)

'Finally chant, "Obeisance to Savitṛ," and, although She resists, forcibly offer the jasmine flowers of Your teeth and the bandhujīva blossom of Your lip to Her radiant red lower lip.' (74)

As Kṛṣṇa prepared to perform this worship, He saw His beloved rebuking Kundavallī and striking her with the blue lotus from Her ear. He then addressed the beloved sakhīs. (75)

'Sakhīs, at the beginning of this sacrifice to Kāma I must worship the five deities to remove all obstacles. Why is your virtuous friend so distressed?' (76)

The smiling sakhīs raised their curved brows and assailed Hari with words of feigned anger. Viśākhā restrained them, prodded Kundalatā onward with a signal from her eyes, and then spoke to Him. (77)

'A religious rite should be performed together with one's wife, and equality in the rite is established by tying the ends of their garments together. Since You have begun this worship without doing so, how could my friend, devoted to sacred propriety, not become indignant?' (78)

As Rādhā stared at Viśākhā with quivering lips and curling brows, Kundalatā stood behind the Divine Couple and joyfully tied together the ends of Their upper garments. (79)

Unnoticed, Kundalatā quickly came around before Mādhava, who was pleased by her service, and said, 'At the commencement of this auspicious rite, what need is there to worship anyone else? Worship the nine planets and attain complete success.' (80)

Kṛṣṇa said to her, 'Show Me the procedure for worshiping the planets.' Pointing with her eyes toward Rādhikā's limbs, she replied to Him. (81)

'Her lower lip, two eyes, two cheeks, two breasts, forehead, and face are the nine celestial bodies to be worshiped. To satisfy them perfectly, offer to each the fully blossomed bandhūka flower of Your lower lip.' (82)

Kṛṣṇa said, 'O teacher, first instruct this disciple by having Him grasp Your own limbs, and then teach Him the worship of the planets.' Frightened by Kṛṣṇa, Rādhā tried to flee, but the knot joining the end of Her garment held Her nearby. (83)

Turning Her neck aside, She saw the knotted ends of Their garments. Although Her face blossomed because Her inner desire had been fulfilled, She displayed jealousy toward Kṛṣṇa, Her sakhīs, and Kundavallī. Hastily untying the knot, She spoke. (84)

'In this drama of shamelessness, this rogue is the leading actor and Viśākhā the finest actress. Lalitā presides over the audience, while Kundavallī here plays the jester. (85)

'Though utterly dependent upon His own wife, He imposes the status of wife upon another man's wife merely to fulfill His desire. He has abandoned shame, and His friend has abandoned dharma. Greed has made them lose even their original treasure.' (86)

Although Kṛṣṇa tried to keep His beloved there and began such acts as kissing Her face, she resisted those advances and became all the more determined to undo the knot binding their garments. (87)

Thus each was intent upon a different purpose, yet each frustrated the other and neither could accomplish the desired act. Bold Lalitā then approached with feigned jealousy, rebuked Kṛṣṇa, and untied the garments. (88)

She said, 'If You long to tie the end of Your garment to that of Your own wife, surely a bride is not difficult for You to find in Vraja. Perform that rite with this Prajāvatī instead.' (89)

Having pulled free the end of Rādhā's garment, Lalitā stood nearby, her brows dancing and her face bright with a smile. She urged Kṛṣṇa on with a signal from her eyes and, seeing His gaze fixed upon her face, spoke as follows. (90)

'Your teacher is confused. By omitting the worship of the guardians of the directions, which should be performed first, and ignorantly making You worship the planets, she has introduced a fault into this rite.' (91)

Kundavallī replied, 'I am neither confused nor ignorant. In this sacrifice to Kāma, the rule is that the planets are worshiped before the deities of the directions.' (92)

When Acyuta asked their locations, presiding forms, and names, Kundavallī pointed them out to Him with her eyes and identified the sakhīs. (93)

'Look! Eager to grant the desire for which You undertake this worship, the guardians of the directions have personally come in embodied forms and stand in their respective quarters. (94)

'Viśākhā embodies the power of Śaṅkara, Lalitā that of Śatamanyu, Sudevī that of the lord of purity and fire, and Tuṅgavidyā that of the bearer of the rod of justice. (95)

'Citrā is known as the power of the lord of night-roaming beings, Raṅgadevī as that of Pracetas, Indulekhā as that of the ever-moving wind, and Campakalatikā as that of the giver of wealth. (96)

'Here before You is Śrī Rūpa Mañjarī, the embodiment of Vidhātṛ's power and the foremost expert in awakening the joy of rasa. The skillful Ananga Mañjarī embodies the power of Śeṣa. (97)

'These embodied guardians of the directions are always devoted to Your welfare as though it were their own. They stand ready to receive Your worship, so You should honor them and thereby accomplish the desired result.' (98)

The sakhīs angrily rebuked Kundavallī: 'Shameless wretch! You are having your own beloved brother-in-law worship forms of you and your companions!' Seeing them scold her in this way, Kṛṣṇa eagerly advanced to begin the worship. (99)

Apprehensive of His approach and vigilant in protecting themselves, the sakhīs watched Him move from one to another and suddenly found Him close beside each of them. (100)

Whichever restless-eyed sakhī He approached tried to flee, but He blocked her path. Thus, with the assistance of companions who had escaped, or by pretext and force, He managed to perform half of His intended worship. (101)

One escaped through plaintive entreaty and humble words, another through a proud threat, a third by diverting Him toward someone else, and yet another by abandoning her upper garment in His hands. (102)

Their faces mingled smiles, tears, and playful disdain, while their wide, curved, reddened, restless eyes blossomed. Gazing upon them, He attained the joy He desired. How astonishing that a rite obstructed at every turn should nevertheless yield its fruit! (103)

After darting here and there, Rādhā reached the fortress formed by Her companions standing all around Her. Their bright, restless, cakora-like eyes then fell thirstily upon the moon of Kṛṣṇa's face. (104)

Bold Madhusūdana beheld the proud splendor of Vṛṣabhānu's daughter within that fortress and the blooming lotus faces of Her companions. Overcome by thirst, He prepared to advance upon them. (105)

He suddenly tried to leap past Rādhā, but Her angry hum of reproach stopped Him. Standing motionless before Her as though afraid, He turned His gaze toward Kundavallī's face. (106)

Thus the Ninth Sarga, following the midday pastimes, has 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.