Thirteenth Sarga: Midday Pastimes

Thirteenth Sarga

Accompanied by them, Kṛṣṇa then reached the boundary between two regions of the forest. He described to His beloved its beauty, which was enriched by the splendor of two seasons. (1)

'My dear, behold the forest before us. Like the body of an adolescent girl, it shines as the childhood called the rainy season departs and the first shoots of autumnal youth arise.' (2)

'At the proper time, this bee leaves the yūthikā vine whose flowers have passed, as though leaving an elderly woman, and joins the jāti vine whose flowers are newly emerging, as though meeting an innocent young girl.' (3)

'The forest is red with clusters of excellent ripened guñjā berries, while the earth, strewn with fallen peacock feathers, is white with kāśa flowers. The rows of peacocks have fallen silent and the lines of swans have become eloquent. All this tells us that the goddess of the autumn season has arrived.' (4)

'O fair-faced one, whenever a thirsty bee joyfully touches a row of śephālikā flowers, each flower slips and falls. In the same way, when I once approached each successive row of sakhīs, they fearfully withdrew.' (5)

Kundalatā then said, 'O sovereigns of Vṛndāvana, behold the forest region before You. Celebrated here for the loveliness of autumn, it has been adorned by Your sakhī, the autumn season herself.' (6)

'O Lord and Lady, behold Your sakhī autumn standing here, eager to serve You. Darting khañjana birds are her eyes, lotuses her face, and restless rows of bees her curling hair. Sporting cakravāka birds are her breasts, white clouds her garment, and red lotuses her upper and lower lips. Lines of calling cranes form her charming girdle, and blue lotuses adorn her ears.' (7)

'O beautiful Couple, Your companion autumn watches the path for You, longing to offer ornaments for all Your limbs made from jāti and raṅgaṇa flowers, crest ornaments and ear ornaments of white, red, and blue lotuses, and a bed within the kuñja-house fashioned from heaps of śephālikā blossoms that have fallen of themselves.' (8)

'The fragrance exuded by blossoming saptacchada trees is his ichor, and a row of white clouds is the caparison covering his body. Lines of kāśa flowers are his lovely yak-tail fans, and the cries of bulls maddened by desire are his trumpeting.' (9)

'The sweet calls of cranes resounding in the sky are his small bells, and the cries of swans and other birds are his pealing great bells. Thus the autumn season, an elephant belonging to Love, sports before us in the forest.' (9-10)

'Cherished always by beds of lotuses, serving as the sole refuge of hosts of noble swans, and beautiful with shining cakravāka birds, autumn appears before us like the divine form of Bhagavān, who is cherished by Lakṣmī, is the refuge of the highest renunciants, and is splendid with His radiant discus.' (11)

Then, standing beneath a tree laden with ripe, nectar-filled fruit, they all heard a contentious debate between the male parrots and a company of female śārikās. (12)

The male parrots said, 'We are learned twice-born teachers who instruct others in Vedānta. We descend only to eat the fruit of trees untouched by females.' (13)

'The Lord of Vṛndāvana, being greatly pleased, has given this forest to us. Therefore, O servant śārikās, go elsewhere.' (13-14)

The śārikās replied, 'You are subjects hostile to your own ruler, for Rādhā alone is the sovereign of the forest. The Purāṇas declare precisely this: Rādhā reigns in the forest of Vṛndāvana.' (15)

The parrots said, 'The Śruti proclaims this to be Kṛṣṇa's forest. Since Smṛti is overruled by Śruti, consider the matter for yourselves.' (16)

'Hari's sovereignty over this forest is renowned throughout every world, established by both Śruti and Smṛti, and delightful to the minds of all.' (17)

The śārikās said, 'Rādhā's relationship with the forest is not merely that of owner and property. It is the relationship of a whole to its limb, for the forest is the reflected manifestation of Her own body.' (18)

'These cowherd boys resemble ripe mahākāla fruits: crooked and dark within, though outwardly pleasing to behold.' (19)

The parrots replied, 'The gopīs' rasa resembles the juice of coconuts: covered by the husk of contrariness and enclosed within the hard shell of stubborn jealous pride.' (20)

The śārikās said, 'My mistress's rasa resembles a cluster of grapes. It is the same within and without, entirely free from any defective or disposable part.' (21)

The śārikās continued, 'Your lord Acyuta resembles a great stalk of sugarcane. Though always full of rasa within, outwardly he is rough with the excellent rind and joints of crookedness and audacity. Unless put through the press called jealous pride, he yields no rasa.' (22)

'Like black sesame, Kṛṣṇa is oily within but covered outside by the husk of deceit. Affectionate oil can be obtained from Him only by pressing Him with contrariness.' (23)

The parrots replied, 'The rows of gopīs resemble javā flowers: outwardly brilliant but without fragrance. Kṛṣṇa resembles a blue lotus, endowed with exquisite beauty and fragrance.' (24)

The śārikās said, 'My mistress is like red madder, always of one unwavering color within and without. Your lord is like a crystal gem, assuming a different color with each new companion.' (25)

The parrots said, 'Who can equal Him who kindled the fire of His own strength, burned the demons like moths, and lifted the lord of mountains?' (26)

The śārikās replied, 'Pleased by Vrajeśvara's worship, Viṣṇu placed His own wondrous power in Kṛṣṇa. By that power Pūtanā, Baka, and other enemies of the gods were slain, but ignorant people have bestowed the fame upon Kṛṣṇa.' (27)

'This mountain, pleased to receive Vraja's offerings, rose by himself and remained in the sky. Kṛṣṇa merely placed His hand beneath it and accepted the fame of having lifted and rescued it.' (28)

The parrots declared, 'His beauty shatters the composure of hosts of women, His play leaves Lakṣmī stunned, and His prowess makes the greatest mountain a mere ball. His spotless virtues surpass countless quadrillions, and His character delights everyone. May our lord Kṛṣṇa, the enchanter of the universe whose fame benefits all beings, protect the world!' (29)

The śārikās replied, 'Śrī Rādhikā's loving nature, exquisite beauty, noble character, skill in dance and song, wealth of innumerable virtues, and poetic genius all shine brilliantly. She enchants the mind of Him who enchants the minds of the universe.' (30)

The śārikās continued, 'Rādhā savors Kṛṣṇa and tastes the supreme happiness of serving His feet. Yet while She tastes Him completely, He, like a bee upon a mallikā flower, tastes only the nectar of Her lips.' (31)

'Rādhikā desires union with Kṛṣṇa, yet when She obtains Him, the scorching sun of Her noble jealous pride makes Her reject Him. Though She longs to serve Him with loving acts, astonishingly She also seeks a secluded forest retreat in which to turn Him away.' (32)

The śārikās said, 'Hari's constant companion is that flute which stops the rivers, draws the whole universe, bewilders everyone, and drives good women from the path of virtue.' (33)

The parrots replied, 'Who can describe the glory of Kṛṣṇa's flute? By showering the nectar of her music into the hearts of the world's women, she washes away the mire of attachment to all other men and awakens their love for Kṛṣṇa, their natural beloved.' (34)

Then the parrots and śārikās, intoxicated with love for their respective Lord and Lady, joyfully began an exchange of questions and answers within their two parties. (35)

The parrots asked, 'Who held the immovable mountain aloft with one hand and brought low the mountain of mighty Indra's pride? Who danced upon the stage of Kāliya's many hoods? Tell us!' The answer is Kṛṣṇa. (36)

The śārikās asked, 'Who bears the lifter of Govardhana upon the twin mountains of Her breasts held over Her heart as effortlessly as a lotus? Who, like a restless serpent, dances upon the head of the serpent-subduer's mind? Tell us!' She is glorious Rādhā. (37)

The parrots asked, 'By whose influence do the sadā-mukta and atimukta flowers bloom fully in this forest and nourish hosts of bees with their nectar? Tell us!' By Mādhava's influence. (38)

The śārikās asked, 'Why have these eternally liberated and greatly liberated beings taken birth as honey-makers surrounded by rows of bees? Tell us!' Because they associated with a certain follower of Rāma. (39)

The śārikās asked, 'Who steals garments and gazes upon naked girls? Who destroys the virtue of chaste women? Who feels no shame after killing a woman, a calf, and a bull? Name him!' It is Kṛṣṇa. (40)

The parrots replied, 'Who became the true benefactor of the mother by killing that false mother? Who, as protector of Vraja's calves, killed the false calf? Who, though guardian of the cows, killed Dhenuka, and who increased righteousness by killing the bull demon?' (41)

'The proper rule in choosing a maiden is to test her body, heart, and speech. Who followed that rule? Who took away the women's ordinary chastity and made it supreme chastity? Name Him!' He is Kṛṣṇa. (42)

Thus the divine Couple and Their companions drank through the cups of their ears the nectar of the clever birds' playful words. Each side entered the debate to delight its own friends, and then they wandered onward, beholding the splendor of the autumn season. (43)

Lalitā gave the śārikās a cluster of ripe grapes, while Subala presented the parrots with a cluster of ripe pomegranates. (44)

Nāndīmukhī then said, 'O sovereigns of the forest, contemplate this region before You. Celebrated as the most peaceful winter landscape, it is eager to worship Your feet with the abundance of its own excellent treasures.' (45)

'This forest region delights all five of Your senses. Its blossoming citra, amlāna, and kuruṇḍaka flowers shine with fragrance. It is sweet with the calls of intoxicated partridges, quails, bees, kikhī birds, and parrots; pleasing with ripe oranges and citrons; and cooling with frosty breezes.' (46)

'O Kṛṣṇa, the winter season shines like Your own body: surrounded by a vibrant company of companions, possessed of unfading beauty, bearing an extended flower-bow and open flower-arrows, praised by swooning gopīs in the guise of humming bees, and delighting in the speech of parrots.' (47)

Greatly delighted, Hari then described the beauty of the winter season to His beloved. (48)

'O fair-faced one, behold the goddess of winter. She appears like an excellent actress, her body clothed in beautiful multicolored fields of ripe rice, with the sweet cries of intoxicated parrots serving as an auspicious prelude, and with large ripe oranges as her breasts.' (49)

'O virtuous one, during the cold season the sun's warmth takes refuge from the frost within the fortress called Your heart. By associating with that warmth, the pair of cakravāka birds that are Your breasts never experience the pain of separation and sport together day and night.' (50)

'In this season, the intensely hot manifestations of fire flee everywhere in fear of the frost. Some plunge into the water of wells and hide there, while others conceal themselves in hollows of trees and mountain caves.' (51)

'This frost is a witch who, unseen day and night, drinks the warm blood of both the sun and mighty fire.' (52)

'Young men lie embracing their beloveds, distressed at the thought of losing contact with the warmth of their breasts. Worshiped by them, the compassionate sun delays his rising today and thereby prolongs the night.' (53)

'During the rāsa dance, the rows of young maidens' breasts anointed with saffron awakened a certain memory in Us. This line of ripe oranges before Us now reveals its own power to revive that memory.' (54)

As the eager Lord and Lady gazed upon the forest region ahead, Vṛndā addressed Them. (55)

'Here shines a region of the forest charmingly called Śiśira. Entering every creature, its cold produces trembling and horripilation; yet in places the warmth beneath great trees dispels that chill. The sunlight has become gentle, and the sun has moved toward the southern direction.' (56)

'The goddess of the cold season comes to meet You wearing a splendid crimson silk garment with the luster of javā and bandhūka flowers, a bodice radiant like damanaka, and a white mantle bright as kunda blossoms. Through the calls of green pigeons mingled with rows of calling bharadvāja birds, she seems to praise You with love.' (57)

'A herd of deer sits beautifully chewing the cud in the laps of densely leaved trees, where sunstone-studded ground is warmed by the sun's rays at the beginning and end of day. Seeing You, they approach with visible horripilation and tears.' (58)

'In this season, life-sustaining fire loses strength day by day, lotuses perish, and even the day, the time of the sun's own happiness, becomes short. Alas, gentle frost renders even the fierce-rayed sun feeble. Except for the one Lord of the universe, who is not brought under the power of time?' (59)

'Fearing the severe cold, the sun deposited his wealth of warmth within the mountain fortresses of the cowherd girls' breasts. O Kṛṣṇa, they have quickly prepared that warmth for Your enjoyment, for intense love never waits upon considerations of propriety or duty.' (60)

Delighted by Vṛndā's words and beholding the forest beauty born of the cold season, the enemy of Baka then spoke charmingly to His beloved. (61)

'O beautiful one, the roaming swarm of bees announces winter's arrival here: it now treats the lotus with indifference and finds delight in the kunda flower.' (62)

'O beautiful one, look at this swarm of bees. Tormented by the powerful cold, it has abandoned its former lotus-home and now makes its dwelling among rows of kunda flowers.' (63)

'Frost, the commander of Rāhu's army, was unable to conquer the sun. Discovering the lotus beds to be his beloveds, she therefore burned them instead.' (64)

'When the young girls of Vraja rose from the water, the rows of their breasts awakened a certain memory in Me. Now this excellent line of ripening badarī fruits brings that same memory back to Me.' (65)

Vṛndā brought Hari two soft white clusters from within javā flowers, and He placed them upon His beloved's ears with trembling, horripilated hands. She in turn placed two kunda ear ornaments upon His ears. (66)

Vṛndā joyfully placed a kunda garland in Rādhā's lotus hand, where it assumed the brilliance of a garland of tiny red lotuses. When Rādhā placed it around Kṛṣṇa's neck, it shone like a garland of delicate blue lotuses; and when He laid it upon Her horripilated breast, it took on the splendor of a campaka garland. (67)

Smiling, Viśākhā said, 'Behold this wonder! This very tender kunda vine alone remains perpetually in flower, and bees maddened by desire drink from her in both regular and reverse order.' (68)

Citrā replied, 'O virtuous one, this is not astonishing. These bees share one harmonious delight in her, just as the Pracetas brothers shared their love for the tree-born maiden Māriṣā. And she shines with equally intense affection for them all.' (69)

Kundalatā said, 'O sakhī, behold another wonder. Hundreds of female bees abandon their own blossoming bandhujīva flowers growing close beside them and, losing all composure, drink from this single fresh bandhujīva flower.' (70)

Citrā replied, 'These female bees seek only the essence and are exceedingly pure. Dark in complexion, sustained solely by newly arising nectar, and expert in singing the fifth note, they attach themselves wherever the honey is perfectly pure.' (71)

Hari then jestingly told His beloved, 'Rādhe, even the goddess Śrī, whose pride has been swept away by Your incomparable virtues, is unfit to follow behind You. What, then, can be said of other women?' Hearing this, Rādhā began a playful exchange with Hari. (72)

Rādhā said, 'She is Śrī.' Kṛṣṇa replied, 'She is Your woman.' (73)

Rādhā said, 'Whatever You are...' Kṛṣṇa answered, 'That is Śrī.' (74)

Rādhā said, 'Among the cowherd women.' Kṛṣṇa asked, 'How could she possess the status of Śrī?' (75)

Rādhā replied, 'Because You are the lord of the cowherd women.' Kṛṣṇa answered, 'Because I am the Lord of Śrī.' (76)

Kṛṣṇa said, 'Your womanly nature is now manifest.' Rādhā replied, 'He is attached to that fickle woman.' (77)

Rādhā said, 'Indeed, I am a woman.' Kṛṣṇa replied, 'She has assumed a form like Yours.' (78)

Rādhā said, 'She was drawn by the flute.' Kṛṣṇa replied, 'Even the doe is dear to You.' (79)

Rādhā said, 'Her eyes resemble Yours.' Kṛṣṇa replied, 'That is why the doe is dear to Me.' (80)

Rādhā said, 'She has attained equality in beauty and in name.' Kṛṣṇa replied, 'That radiant daughter of the sun is Your beloved companion.' (81)

Rādhā said, 'This branch of Yours has been deprived of its companion.' Kṛṣṇa replied, 'My dear, she possesses a form like Yours.' (82)

Rādhā said, 'This row of female bees rests upon Your chest.' Kṛṣṇa replied, 'She sleeps upon the garland like Your beloved.' (83)

Rādhā said, 'This row of curls resembles Yours.' Kṛṣṇa replied, 'Because it is always Mine, it is therefore dear to Me.' (84)

Rādhā asked, 'Your form is soft as a blue lotus and slender at the waist. How did it hold up a mountain for seven days?' (85)

Kṛṣṇa replied, 'Then how does Your tender form constantly and effortlessly bear two lofty golden mountains upon its breast?' (86)

Rādhā said, 'Your beloved row of moons cannot endure separation. Divided into many crescents, it shines upon Your heart.' (87)

Kṛṣṇa replied, 'The row of nails belonging to You, the moon-faced one, was held within My mind and has now appeared outwardly as well.' (88)

Rādhā said, 'This row of vines is perpetually filled with honey, and the pair of bees upon it gives You immense delight.' (89)

Kṛṣṇa replied, 'It bears clusters of tender shoots like Your lovely lips, and flowers like Your smile.' (90)

Rādhā said, 'O prince, this Lalitā has charming youthful limbs. Brave in Love's great battle, she resembles the mother of Kumāra.' (91)

Kṛṣṇa replied, 'O sweet-voiced one, this Lalitā is brave in verbal combat, but when summoned to the excellent battle of Love she is intent upon fleeing.' (92)

Rādhā said, 'A line of bees clinging within a golden lotus cup shines like the beautiful line of musk upon Your breast.' (93)

Kṛṣṇa replied, 'Your speech, composed of artful words, shines like a keen sword. Moving through the senses into the heart, it cuts apart the hearts of young women.' (94)

Rādhā said, 'This cuckoo naturally sings the fifth note aloud. If young women suffer the pain of Love because of it, what fault belongs to the cuckoo?' (95)

Kṛṣṇa replied, 'Your peerless, sweet flute proclaims a scripture of irreligion. Devoted to acting as a procuress, she has become the authority for the married women of the world.' (96)

Rādhā said, 'The flute is the cause of destroying the faults of hosts of women. Today she proclaims the scripture of true dharma and awakens desire for Me.' (97)

Kṛṣṇa asked, 'How can a tender group of young girls devoted to the Kātyāyanī vow withstand Your crushing pressure, which resembles that of an intoxicated elephant?' (98)

Rādhā replied, 'A courtesan resembles a flower bud, and this great intoxicated bee nourishes her. Why should she not remain uninjured while tolerating his pressure?' (99)

Kṛṣṇa said, 'This new golden tract of Yours is cherished even though a young serpent crawls across it, for this fine line of hair resembles the center of Your abdomen.' (100)

Rādhā replied, 'That golden slope of Your beloved mountain is likewise joined by a serpent, for this broad back shines beautifully with its braid.' (101)

Kṛṣṇa asked, 'My dear, how has this enchanting flock of cakora birds abandoned the moon's presence and come to wander joyfully nearby in the sky during the day?' (102)

Rādhā replied, 'They abandoned the waning moon in the sky after finding an inexhaustible source of nourishment. Drinking the moonlight radiance of that beautiful face-moon, they shine here in happiness.' (103)

Through this playful exchange of questions and answers, using verses that secretly praised each other's nature, Rādhā and Acyuta, both utterly governed by love, made the rows of sakhīs blush. (104)

Kṛṣṇa asked, 'Who is eloquent, sharp, and even fierce, yet flees when summoned to a perilous battle and restrains the rest of us who are eager for it? Answer quickly!' Rādhā replied, 'That is Lalitā.' (105)

Kṛṣṇa asked, 'Who sometimes turns away from the battle of Love's uneven arrows and worships her chosen deity with the saffron, musk, aguru, and sandalwood upon her pair of breasts? Tell Me.' Rādhā replied, 'This is Viśākhā.' (106)

Kṛṣṇa asked, 'Which vine wanders away, abandoning the dhava tree close beside her, and shines after joining a dark tamāla tree far away? Tell Me.' Rādhā replied, 'This is Campakalatā.' (107)

Kṛṣṇa asked, 'Who is expert in many kinds of painting and in arranging innumerable adornments, yet cannot tolerate even gentle amorous pride and thereby delights Us?' Rādhā replied, 'This is Citrā.' (108)

Kṛṣṇa asked, 'Who, expert in the revealed science of Kandarpa, secretly places her own limbs upon the limbs of her pupil? Name her at once.' Rādhā replied, 'This is Tuṅgavidyā.' (109)

Kṛṣṇa asked, 'Who displays redness at her rising, is bright yet curved in her own phase, and whose glance causes love to arise? Name her.' Rādhā replied, 'This is Indulekhā.' (110)

Kṛṣṇa asked, 'Who sports upon the stage with acting and graceful dance, delights Us in the shared performance, and swiftly circles even around Me? Tell Me.' Rādhā replied, 'This is Raṅgadevī.' (111)

Kṛṣṇa asked, 'Who is expert at dice, wins the magnetic jewel placed as the stake, and then seizes even undefeated Me and refuses to return Me? Tell Me.' Rādhā replied, 'This is Sudevī.' (112)

Kṛṣṇa asked, 'O moon-faced one, who become satisfied when another is satisfied and deeply distressed when another suffers, yet feel neither elation nor pain from the many joys and sorrows that come to themselves? Like exalted Vaiṣṇavas, they are wholly intent upon worshiping their chosen beloved. Consider and tell Me who they are.' Rādhā replied, 'They are these sakhīs of Mine.' (113)

Thus, sporting with consummately accomplished young women through joking pretexts, touches of lips, breasts, and hands, flower worship, and other play, or like the lord of cuckoos intoxicated by tasting the shoots and fruits of vines, Kṛṣṇa wandered on and at last reached the kuñja called Lalitānandada. (114)

Thus ends the Thirteenth Sarga, following the midday pastimes, in Govinda-līlāmṛta, a poem manifested through the association of Śrī Jīva and splendid with Śrī Raghunātha Bhaṭṭa. It was composed by Śrī Raghunātha Dāsa as the fruit of service to Śrī Rūpa, the honeybee at Śrī Caitanya's lotus feet. (Colophon 13)