Sixth Sarga: Delighting in the Wonders of the Meal

Sixth Sarga, entitled 'Delighting in the Wonders of the Meal.'

May that Nārāyaṇa, whose form is like a rain cloud, be gracious to us. Kṛṣṇa was teaching a young parrot a new phrase that began with these very words. (1)

Even there He repeatedly recited only the words 'like a rain cloud,' lingering over them while fondling the bird and now and then feeding it pomegranate seeds. (2)

He said to the young brāhmaṇa, 'Where did you go? I have seen you only now, though morning has passed. Friend, did you not see our games today in the wrestling arena? (3)

'Who could equal my skill in crawling like a snake, rising like one, and the other maneuvers? Unsupported, I even crawled over a wooden couch. (4)

'With the many remarkable exercises applauded by my circle of friends, I alone made the arena shine at every moment.' (5)

'Through lifts, throws, entanglements of shins, knees, and thighs, and fierce blows of the upper arms, I fought arm against arm with that wrestler.' (6)

The clever young brāhmaṇa replied, 'A skillful person like me does not readily come within the range of sight. Had you seen what I was studying, it would have astonished you.' (7)

'What did you study, sir?' 'Astronomy.' 'From whom?' 'From my teacher Bhāguri.' 'And what is its fruit?' 'Omniscience.' 'Then tell me what is in my mind.' (8)

'I shall tell you all of it in a moment. What procedure is needed here? I need only calculate according to the present ascendant.' (9)

Saying this, he counted on the joints of his fingers, drew figures upon the ground, pondered repeatedly, looked at the sky, shook his head, and then spoke. (10)

'There is a mountain, and before it lies a lovely valley. Two lakes meet in that valley, and a female swan has arrived there. (11)

'You wish to seize her for play, but her flock protects her and she will not accept the grasp of your hand. You, however, are exceedingly persistent. (12)

'You employ many pretexts, yet she does not become careless. Friend, by my command of brilliant astrology I have discerned precisely this.' (13)

Kṛṣṇa said, 'Great sage, you have indeed understood my mind. Now calculate this also: will that female swan be obtained or not?' (14)

He remained silent for a moment and then said, 'I have perceived the determining sign there: you stand in one place, taking shelter of a certain branch whose tip is pale. (15)

'While watching the curious movement of her wings, you went unnoticed. Thus the female swan whose heart has been stolen by the flute will easily be obtained.' (16)

'This is firmly determined. Quickly give me my reward. You know how much labor is involved in calculation and in moving the planets.' (17)

Kṛṣṇa then filled both his hands with pomegranate seeds. Eating them, the stout and clever young brāhmaṇa addressed Kṛṣṇa. (18)

'O friend, although we are friends and of the same age, why have you now shown equal regard to me and to this bird?' (19)

'This bird recites a name, while you possess the knowledge that enables one to attain the person named. Since both of you are twice-born, the regard shown to you should be equal.' (20)

'Furthermore, learned sir, take this one pomegranate seed from me.' Accepting what the bird offered, the brāhmaṇa rejoiced and pronounced a blessing. (21)

'Because you have given one pomegranate seed to me, a brāhmaṇa, today the two desired hands will come within your grasp.' (22)

'Friend, delight the twice-born sakhīs with the nectar of your speech and feed them. May good fortune be yours, for a joyful meeting will occur this afternoon.' (23)

'Child Kṛṣṇa, what are You doing? Do not delay now. Bathe, for the rice and other dishes are ready. Eat them before they become cold.' (24)

After the queen of Vraja spoke thus, attendants appointed by her served Him there with oil massage, fragrant powder, bathing, drying, and the other rites. (25)

Although they were highly expert at each task, the agitation born of love sometimes made them appear completely unskilled. (26)

Her heart melted with affection, Yaśodā personally instructed them in every service and performed it herself, though her son tried to stop her. (27)

'Even now my son, who has only just entered boyhood, cannot forget my breast milk, while these maidservants seem like very young girls born only yesterday.' (28)

With this innocent thought, she sometimes directed the maidservants in one place and another, then hurried away, occupied by her many duties. (29)

Her attention moved among what was cooking and what still needed to be cooked, the finished rice and side dishes, the milk, yogurt preparations, sweetmeats, and all the rest. (30)

One mind of hers wandered everywhere, intent on gathering every exceptionally appetizing substance for her son, yet it never became weary. (31)

Bathed and dressed in two priceless yellow garments flashing like lightning, Kṛṣṇa's locks shone in the incense smoke that was repeatedly brushed away. (32)

His row of curls had been combed and threaded with jasmine flowers; curling locks framed them like garden beds, and His topknot resembled a conch. (33)

A fine saffron tilaka proclaimed the sovereignty of His moonlike face, while the twin suns of His restless earrings sought friendship with the moons of His cheeks. (34)

The brilliance of His steady armlets danced upon His moving arms, while the rows of necklaces moving upon His steady chest bore the burden of a sweetness joined with perfect poise. (35)

The Kaustubha, victorious over millions of moons and suns, adorned His throat, and the extraordinary beauty of His jasmine garland tormented the young women with longing. (36)

The rays of His ornaments worshiped the wondrous excellence of His secretly adorned form, while the varied ringing of His girdle perfumed the hearing of His beloved. (37)

Jeweled rings, bracelets, and other ornaments made His blossoming lotus hands radiant, while the gentle jingling of His anklets made His intoxicating lotus feet worthy of praise. (38)

Kṛṣṇa sat upon a cloth-covered jeweled seat on the mosaic floor, closed His eyes, and said, 'I am remembering Nārāyaṇa.' (39)

In meditation He attained the image of His beloved and grew jubilant at drinking the nectar of Her lips. His body thrilled with horripilation as He repeated a mantra bearing Her name. (40)

Then Kamala came and said, 'Crown prince, the king and queen of Vraja repeatedly summon You to eat. Kindly attend to them now.' (41)

Kṛṣṇa rose and entered the dining pavilion with the young brāhmaṇa. After both His feet had been washed, He sat upon a cloth-covered seat. (42)

Śrīdāma, Balarāma, and the others sat to His left and right, for without one's dearest friends the pleasure of a meal is no pleasure at all. (43)

Rohiṇī, summoned by Yaśodā, served the rice and other foods, and they ate each dish in turn, all of which Rādhā had personally placed into her hands. (44)

Kṛṣṇa had no appetite, Balarāma ate only a mouthful, the one named Śrīdāma ate slowly, and Subala seemed entirely bereft of strength. (45)

How could these boys lack single-minded absorption in the delicacies, and how could they be so undiscerning, when this food, prepared by Lakṣmī herself, puts nectar to shame? (46)

Does not a poem composed by a true poet become fruitless when those in the assembly feel no eager desire to relish it? (47)

'This fourfold food is the embodied fruit of the four aims of human life, and I alone am its worthy recipient,' declared the young brāhmaṇa. (48)

Śrīdāma said, 'Quickly fill your belly with these lumps of food. Eating is your entire treasure, and for its sake alone you assumed the guise of a young brāhmaṇa.' (49)

The young brāhmaṇa replied, 'You foolish cowherd! What could you know of relishing rasa? Go roam the forest to restrain the cows, in accordance with your own duty and livelihood.' (50)

'Behold me, a learned brāhmaṇa. Those who offer food into my mouth thereby worship the Supreme Lord alone through every sacrifice.' (51)

Śrīdāma replied, 'Even in a hundred births you have never become acquainted with the path of śruti and smṛti. Your sacred thread alone constitutes your brāhmaṇa status.' (52)

Kṛṣṇa said, 'The young brāhmaṇa has indeed studied the science of rasa, for he understands the many suggestions, purposes, and secondary meanings of the dishes.' (53)

The young brāhmaṇa said, 'In my view there are only six rasas here, not eight. Relishing them in six ways is reasonable, for we possess exactly six senses.' (54)

'Observe how in eating, through beauty, fragrance, sweetness, softness, pleasing sound, delight, and the like, the six senses taste six distinct flavors. (55)

'Those who say that there are eight dramatic rasas also make them dependent upon suggestion, yet they possess not even the slightest knowledge of these suggested dishes. (56)

'Rejecting vegetables, soup, and the other dishes, they meditate only on the void. Abandoning this manifest nectar, they run after a mirage. (57)

'They say that savoring through repeated contemplation is the cause of rasa's manifestation. Let them chew forever: even in millions of their fathers' births they will never fully suck out its essence.' (58)

Balarāma said, 'In your view, what are the outward manifestations in relishing rasa? What are the transitory emotions, what is the enduring emotion, and how is it savored?' (59)

The young brāhmaṇa replied, 'Before I obtain a desired dish, tears arise from my very inability to attain it. When I obtain it, horripilation and a cheerful face appear. (60)

'From satisfaction my complexion becomes glossy, and then comes a change of color. Just observe both in me. Because I speak even while eating, my voice also breaks. (61)

'My paralysis is born from the sorrow of being unable to eat vast quantities of sweet rice. Perspiration appears openly at the end, and collapse comes from eating too much. (62)

'Laziness, anxiety, sleep, and the other transitory states are plainly present here. The enduring flavor is really one, though it receives many names according to what is tasted. (63)

'These vegetables were attained through the merit of perfect cooking, and the soup bestows the attainment of kingship. Who has ever seen such fried delicacies? To everyone they are exceedingly rare. (64)

'Who can tell whether these crisp white wafers are actually pieces of white cloth? The blossoming lotuslike vegetable showers joy upon the eyes. (65)

'These fried cakes empower us to perform dramatic plays, while these sour dishes can make even nectar itself wither completely. (66)

'My mind trembles at the thought that the sweet rice might disappear. Again and again it wishes to dissolve itself in jackfruit, mangoes, and the other fruits. (67)

'Is this rasālā the abode of rasa, or is it perhaps the shelter of all who possess rasa? Shame upon the birth of anyone who fails to immerse himself upon obtaining it! (68)

'These pickles have made my mind investigate its own true nature. The rotis, rare even for millions in gold and radiant like lunar discs, are equally extraordinary. (69)

'I think these servings of rice, anointed with ghee, have been bathed in golden water, for their fragrance has thereby become so freely available. (70)

'In this cowherd assembly, which smells of grass chewed by cows' teeth, I alone, through accumulated merit, have become the recipient of abundant enjoyment. (71)

'Brāhmaṇas perform austerities in the forest, living on leaves, roots, and fruits. Young brāhmaṇa, you have no right to enjoyment, so go and practice austerity.' (72)

'True indeed! Those who formerly practiced austerity on leaves, roots, and fruits have now, in this birth, transformed themselves into dishes for me. (73)

'The connection between them is now visibly manifest as an earthly heaven. How could this enjoyment belong to one who had performed no austerity? Know this well. (74)

'You cows once wandered in the forest touched by the wind of my austerities. Now, having become food, you too share in my enjoyment. (75)

'Remembering my former birth, I have related the history of theirs. Therefore, as the proper sacrificial fee for that narration, have the sweet rice given to me.' (76)

'Certainly, give abundant sweet rice to this knower of former births, this ascetic of profound wisdom who has labored so hard by spending his words.' (77)

At these words Rohiṇī, smiling at the queen of Vraja, began to serve him. Before she could finish, Subala stopped her and spoke. (78)

'If that is the rule, these monkeys deserve to receive it first. In this birth too they are ascetics who endure the labor of expending their voices. (79)

'They tolerate cold, heat, and wind and live on leaves, flowers, and fruits. Why should they not remember their former births? Who can know the extent of their wisdom?' (80)

Kṛṣṇa said, 'Friend, brāhmaṇas are devoted to worship of Brahman, whereas monkeys are devoted only to filling their bellies. Between the two lies a vast difference.' (81)

Subala replied, 'Hari, I perceive no difference at all between this monkey and that young brāhmaṇa. Being human or being a monkey does not establish any distinction between them. (82)

'Moreover, while displaying unprecedented learning to the world, he regards his own belly as Brahman because it is great and continually expands. (83)

'This lifelong celibate therefore worships that belly alone, meditating three times daily upon the means of filling it. (84)

'And sometimes, in his agitation to devour an abundance of cooked food, the lightness of both his hands while he eats makes him appear exactly like a monkey.' (85)

Saying this, Subala made everyone laugh. The young brāhmaṇa kept eating and laughing, then coughed loudly until his face turned red. (86)

The queen of the cowherds said, 'Young brāhmaṇa, stop for a moment. Do not eat and do not laugh. Compose yourself and do not speak. Children, do not make him laugh.' (87)

Kṛṣṇa said, 'Friend, today your belly has become impossible to fill. Alas, laughter and coughing have now obstructed your eating.' (88)

Saying, 'Mother, give me some śikhariṇī,' he drank it deeply, letting a graceful stream fall from his chin and travel down toward his stomach. (89)

Śrīdāma said, 'Kṛṣṇa, describe the beauty of this young brāhmaṇa's face. The falling stream is filling the lake of his navel.' (90)

Kṛṣṇa replied, 'Because the moon of laughter repeatedly rose from the milk ocean of his belly to the peak of his face, a wave surged forth from there. (91)

'It became this stream of śikhariṇī, purifying the whole circle of his limbs, and then entered once more into that very belly, which is both impossible to fill and impossible to cross.' (92)

Thus Kṛṣṇa, Balarāma, and the others attained delight through laughter and joking. Although fully satisfied, their two mothers made them eat still more. (93)

'Eat properly, Kṛṣṇa. Only then will my hunger cease. I swear upon my head, eat another five or six mouthfuls.' (94)

When He had eaten them, she said, 'Child, how would You have survived with fewer? You would surely have become terribly emaciated.' (95)

'Eat this dish that pleases You.' 'Mother, I have no strength left.' 'Rohiṇī, come here yourself. He does not heed my words.' (96)

'Child, if You have no faith in me, why did I cook all these moist delicacies? And why was Vṛṣabhānu's daughter, so expert in cooking, invited here? (97)

'By refusing to eat, You distress both me, Your mother, and Her as well.' Thus addressed, Kṛṣṇa ate a little of each preparation, the rice, and the other dishes. (98)

'Kṛṣṇa, what kind of nature is this, that You desire to remain hungry? Alas, when and how will Your strength and nourishment ever increase?' (99)

In this way their mothers, Yaśodā and Rohiṇī, fed Balarāma and all the boys with affection, and they attained unprecedented, incomparable joy. (100)

With Her eyes placed at the lattice, Rādhā drank the sight of Her beloved's form, enriched by the splendor that arose from complete satisfaction after His meal. (101)

The boys washed their hands with water flowing from the spouts of pitchers held by servants, then rose from their respective seats. (102)

After walking a hundred paces, each reclined upon his own couch. Fanned by servants and given betel to enjoy, they peacefully fell asleep. (103)

Rādhā emerged from the kitchen with Her lotus hands washed, and in a secluded place Her maidservants attended Her with fans and other services. (104)

Rohiṇī served the warm dishes and rice, and Yaśodā had Dhaniṣṭhā place them into Rādhā's hands. Approaching Her, the queen of Vraja spoke. (105)

'My dear Gāndharvikā, Lalitā, Viśākhā, and Campavallikā, eat here without reserve and today bring satisfaction to my eyes.' (106)

'Daughter, why are You shy about eating? I am Kīrtidā's elder and therefore Your mother. Laugh, play, and rest here in this house, surrounded by companions of Your own age.' (107)

Her mind sprinkled by the nectar of those words and by the smiles of Her sakhīs, slightly bashful Rādhikā ate modestly while rejoicing within. (108)

Recognizing from their taste the nectar of Her beloved's remnants, Rādhā became submerged in joy. Casting a sidelong glance toward Dhaniṣṭhā, She delighted her. (109)

After feeding Rādhā and fondly adorning Her with jeweled ornaments, garments, and unguents, the queen of Vraja departed. Then Tuṅgavidyā whispered something into Viśākhā's ear. (110)

Viśākhā approved it, and Rādhā too inferred what the two intended from their smiling glances. (111)

'Friends, I see you whispering from ear to ear and smiling. It is therefore not proper for my innocent young daughter-in-law to remain here.' (112)

Rādhā rose to return home, but Viśākhā detained Her and said, 'Friend, does this pretext of apprehension perhaps reveal the longing You truly cherish?' (113)

'The queen of Vraja told You to laugh and play among companions of Your own age. If You leave immediately after eating without resting even a moment, You will distress her.' (114)

'Friend, come out swiftly with me through the side door. These are indeed artful proceedings. Your eyes' desire for the bandhujīva flower dear to You will be fulfilled abundantly and without danger. (115)

'The queen of Vraja will not know, so why do You fear? This very path also leads to Your own home.' Speaking with loving insistence, clever Dhaniṣṭhā led radiant Rādhā to the mountain cave, the delightful abode of Kṛṣṇa's pleasure. (116)

Thus ends the Sixth Sarga, entitled 'Delighting in the Wonders of the Meal,' in the great poem Śrī Kṛṣṇa-bhāvanāmṛta.