Ninth Sarga: Relishing Playful Amorous Diversions

Ninth Sarga, entitled 'Relishing Playful Amorous Diversions.'

'Friend, Mādhava has arrived. At His rising, the rows of excellent vines have blossomed everywhere, spread their fragrance, and attained great beauty. Thus your cherished purpose concerning His flowers will be fulfilled, and your service to the lord of the lotus maidens can proceed here freely and without obstruction. (1)

'Innocent friend, look! Hari desires to seize me and is calling me forcefully. Alas, I cannot flee; my thighs have become rigid pillars and I tremble. You are not skillful enough to protect me even with words. Why do you laugh, mad girl? Your eyes rove, you are fickle, and you delight in this spectacle. Ah, I shall die of fear!' (2)

'Beautiful-eyed friend, why fear Him even while I stand before you? The sunlike brilliance of Lalitā's boldness destroys every mass of darkness formed by His pretended courage. Moreover, I do not believe that this libertine will dare forcibly to touch you, the crown jewel of all chaste women in the three worlds.' (3)

'What you say is true, yet alas, the Creator has manifested this sun upon the earth specifically to destroy the darkness of virtuous vows among us. By force He opens the sealed faces of every lotus maiden, then delights in spreading the rumor that they are attached to Him.' (4)

'If that is so, quickly enter the dense bower ahead and hide along its difficult path. Pass two or three ghaṭikās there with Mādhava. Meanwhile we can peacefully gather flowers here for your worship of the sun. What better strategy could be found?' (5)

While the circle of His beloveds deliberated together in this way, Kṛṣṇa appeared in their midst like the full moon among a host of night-blooming lotuses. Concealing themselves behind agitation born of feigned anger, the young women continually tried to contain the immense waves of their ocean of joy with banks of sand. (6)

The fleets of their eye-boats fell into whirlpools of sweetness flashing from each of His limbs and immediately began to spin. Submerged and inwardly flooded with rasa, their gazes sank downward. Those who call this merely an expression of shame do not know the truth. (7)

When the powerful warriors of His fragrance traveled the road of their nostrils, entered the inner chambers of their hearts, and set about breaking the doors of their fortitude, He demanded, 'Who are you robbers of the forest?' Majestic waves of nectar from the beautiful sound of His voice entered their ears and flooded everything. (8)

Receiving no answer, He assumed anger, rolled His eyes, and said, 'Why do you not speak, intoxicated as you are and intent upon plundering the garden beside my own abode? Now that you have come near me, do you desire to attain the highest condition proper for you in a fitting assembly? Tell me plainly and at once who you are.' (9)

Their answer, 'We are no one,' revealed the transformations of love arising within them and was sweetly adorned with shame, restlessness, and apprehension. A poet searching the earth for a comparison and rejecting every object with 'not this, not this' would attain equality with a knower of Brahman. (10)

Their reply made even Kṛṣṇa's mind become all ears, but Cupid immediately pierced that mind still more deeply with his arrows. The resulting fever produced trembling, which Kṛṣṇa tried to conceal as He spoke with pomp. Yet His very words seemed to announce the violent outbreak of His own affliction. (11)

'If you say that you are no one, why not state plainly, “We are no one”? Who has ever seen such denial of an object perceived directly before the eyes? Moon-faced girls, your conduct is not limited to stealing flowers, for here before me I see you stealing your very selves as well. (12)

'Day and night I have kept my eyes sleepless, wondering where I might find those young women forever intent on stealing my flowers. By good fortune, after a long time I see those very girls today taking shelter of Cupid. Now I shall give you the fruit of that offense. Accept it quickly.' (13)

'We daily worship the radiant sun, giver of cherished blessings, who rises to destroy darkness and forcibly makes lotus maidens blossom by the embraces of his rays. Our eagerness for flowers is therefore proper. Why are You angry?' (14)

'I am not angry if you act as you say. Yet women invariably speak falsely, so why should I trust you contrary girls? If you gather my flowers for worship, swear that this is true and I shall forgive the offense. Behold my extraordinary goodness, even toward thieves like you.' (15)

'Yes indeed, we are certainly famous throughout Vraja as thieves, while You alone are saintly. Who does not proclaim that fact? Why exhaust Yourself by saying it with Your own mouth? From childhood You have possessed truthfulness, simplicity, purity, and freedom from desire for another's property, but when and where has anyone on earth ever seen them in You?' (16)

'By speech endowed with meanings opposite to the truth, you have made me the thief here, although hosts of saints praise me as the sovereign of Vṛndāvana. Do you harbor some special pride that enables you to create such a display of words before me, cowherd girls?' (17)

'Does that pride arise from youth, from the wealth of beauty, from devotion to chastity, or from knowledge of arts and sciences? I shall examine it now in the bower and make you experience the supreme skill of my own two arms. Watch this as well.' (18)

Giridhara advanced, desiring to seize Rādhā as She fled before Him. Her dear companion placed Rādhā behind her and sternly threatened Him: 'Who are You to seek forcibly to touch a respectable girl even in Lalitā's presence? Libertine, move far away and enter some other place if You desire Your own welfare here.' (19)

'Lalitā, you truly provoke in me a powerful longing for battle when you recklessly address me like this, free from every fear. I shall crush you in my arms right now while these companions of yours watch, so that, foul-mouthed girl, you will not speak to me this way again and again.' (20)

'You assault other innocent girls who become frightened again and again, pleasure-seeking rogue. But I am Lalitā. Standing fearlessly before You, I shall protect my companions and myself and forcibly carry flowers from every grove. Shameless boy, if You can do anything about it here, why do You tolerate us?' (21)

'Rādhā, see what pours from the cavern of your friend's mouth. If it has your approval, alas, where can you escape from my hand? I have come directly before you to relieve the itching of my teeth by pressing away at her lip, yet you remain silent.' (22)

Rādhā replied, 'King of cheats, what are You saying? Do You not know me? I am leaving. In the entire community of young women in the cowherd settlement, no one is more renowned for chastity than I. These companions remain firmly devoted to the path of my sacred duty, and foremost among them is Lalitā, whose fierce strength can conquer even You.' (23)

'Rādhā, the twin mountains of pride visibly revolving in your heart arise from thinking, “I am exceedingly chaste and devoted to worship of the sun.” I shall quickly tear them apart with my nails and thereby conquer you. If you then strike my chest even more fiercely, I am able to endure that too.' (24)

Speaking thus, Mādhava crossed beyond the companions whose faces were worshiped by the moonlight of their smiles. Swelling with boldness, He placed His hand upon Rādhā's breast. Cupid, who can arouse pride in anyone, pierced both bodies from foot to head with his arrows and left them shattered under the pretext of erupting horripilation. (25)

Her companions loudly cried, 'Cheat, what have You begun to do so rashly?' and awakened Rādhā from the bewilderment born of His touch. With hissing breaths, She agitatedly tried to restrain Her beloved's hand between Her ringing lotus palms. Unable to shed tears, the contrary girl drew the pain into Her left arm. (26)

Meanwhile Her veil slipped from Her head beneath His left hand, and waves of the nectar of Her sweetness arose and filled every direction. Mādhava forgot the embrace, drinking of lips, kisses, and other pleasures He had intended to begin. Wonderfully, He simply bathed again and again in those waves. (27)

'How has dense darkness forcibly gathered on every side above the moon? Has it conquered the moon in battle? Surely not, for the moon shines all the more brilliantly. If friendship exists between the two, it is improper that one remain above and the other below. If the king of the twice-born has accepted slavery to darkness, does he feel no shame before the world?' (28)

'And what are these two fish appearing upon this moon, risen together from the ocean? If they are fish, why are they motionless? If they are blue lotuses, how did they come here? Perhaps these are two wagtail birds who reached the lap of their friend and closed their beaks, but who brought them here, and why do they not dance?' (29)

Speaking thus within Himself, Kṛṣṇa celebrated the great good fortune of His eyes. He repeatedly flooded His body with torrents of nectarean rasa from Her beauty, made His mind intoxicated by drinking the honey of affection from the edges of Her eyes, and shone helplessly while delighting Her companions. (30)

She then freed Herself from the loosened noose of His arms and fled. Did She defeat Him by wielding sweetness as a weapon and making Him yawn in stupefaction? With both hands She refastened Her bodice and tightened the girdle that pressed Her waist, appearing to bind on armor without fear for the coming battle of love. (31)

With agitated eyes She repaired Her half-disheveled braid and threatened Her sakhīs with Her forefinger, crying, 'Stop, cheat! Sir, stop!' Though helpless beneath the blows of Her sharp sidelong arrows, Kṛṣṇa watched Her in that condition and, even while tormented by Cupid, considered His birth blessed. (32)

'Ah, fortunate and widely renowned deity of the land of Vṛndāvana, what a virtuous deed you have performed! When this noble girl returns home, She will surely give you an incomparable fee for your service, one never received before. Fully satisfied by it, you will never again feel any powerful desire for women like me.' (33)

'Rādhā, I stand here fully satisfied by your incomparable favor. Now quickly make me, who have received instruction, perform the auspicious rites of the sacrifice to Cupid. Observe my skill in each act so that it may attain success, for learning that is neither approved nor praised by the accomplished becomes fruitless. (34)

Kundalatā too said, 'Brother-in-law, your scholarship will become faultless if She gives Her approval here; then Her own wisdom will also be recognized. How can anyone know the excellence of gold and a touchstone until the pair experiences the delight of mutual friction?' (35)

Gāndharvā replied, 'Noble girl, you have convinced me that your love for this brother-in-law exceeds even your love for your own dear Subhadra. After teaching Him this scripture of Cupid, you have yourself experienced His expertise and now wish Him personally to display that learning for the sake of your own fame.' (36)

Viśākhā said, 'Rādhā, first make His skill in each of those acts an object of direct perception upon this very Kundalatā and thereby gain conviction. Only then choose Him here to perform the desired rite for the attainment of love's perfection. Otherwise, how can your practice of Cupid's discipline possess all its necessary limbs?' (37)

Kṛṣṇa said, 'Rādhā, what need is there of such a test? Viśākhā is directly Your own companion and is renowned throughout the world in the rites of Cupid's dharma. Let her privately examine the purity or impurity of the mantras in Vātsyāyana's method that I have practiced.' (38)

Kundalatā said, 'Hari has spoken well,' and requested Rādhā to order Viśākhā to do this. Her lips bathed in the nectar of a smile, Rādhā replied, 'Friend Viśākhā, this obstinate girl belongs to Kauṇḍinya's line. Go somewhere secluded and learn from her.' Covering their lips with their veils, the sakhīs laughed together. (39)

'Rādhā, seeing that Your life diminishes at every step and that it has become difficult to protect You through concealment, my distressed heart finds no other remedy. But ahead stands this fortunate mango tree, a mighty protector of You. If You desire Your own welfare, secretly seek shelter in its bower. (40)

'Ah, by Your skill You have already accomplished without assistance the very thing we wished to arrange for You. Would our help not now be merely grinding flour already ground?' Smiling, Viśākhā added, 'By watering the punnāga tree that grants delight to the heart with the dense nectar of Your own words, You are making it blossom.' (41)

At that very moment Nandīmukhī arrived with Vṛndā, placed a golden letter in Hari's hand, and wished Him well. Opening it, He read it within His heart and rejoiced. Without saying anything, He looked toward a certain secluded place and departed facing north. (42)

When He had gone, Rādhikā's face became distressed by even a moment's separation from His gaze, though outwardly She showed Her companions a semblance of contentment. Approaching Nandīmukhī with them in great agitation, She respectfully questioned her while Her mind filled with many conjectures. (43)

'Who sent the letter? Who is that exalted woman, and to whom was it addressed? We do not know. Noble girl, I place you under my oath, tell me! He has gone to delight some girl she named. Stop laughing. Even if I swear a divine oath, would this not be so? He would not behave like this openly before me; His cleverness makes the truth difficult for you to perceive.' (44)

Lalitā, watching Rādhā's face and wishing to reassure Her, said, 'How could Hari feel longing for another while You stand beside Him? When a young bee drinks from a blossoming mālatī, does he remember another vine? Having attained nectar before him, how could a wise person desire anything elsewhere?' (45)

'From the moment of her birth this girl has spoken nothing but falsehood at every step. Her own tongue is her teacher, not the age of Kali. Therefore His departure was false, His joking was false, and that letter too was false. Friend, why do you falsely become suspicious, since Nandīmukhī herself is false?' (46)

'Lalitā, I am always an attendant of glorious Paurṇamāsī, who is honored here like consciousness itself, who is the sole ground of all dharma, who gave birth to Sāndīpani, the embodiment of the entire meaning of the Vedas. Yet you have made me the chief recipient of the disgrace of speaking falsely!' (47)

'Alas, I swear by that very Paurṇamāsī. Tell us what this truly is.' Thus pressed, Nandīmukhī replied, 'How can I speak? She herself forbade me. Yet silence is also improper here, so I shall tell you. Do not disbelieve it.' She then made Rādhikā swear not to reject her words. (48)

'Yesterday Madhusūdana respectfully petitioned the exalted lady: “Noble ascetic, foremost among those who know mantras, gems, and powerful medicines, by what means may I quickly bring Rādhā down from the mountain of contrariness upon which She always sits, properly delight Her, and bewilder Her circle of companions?” (49)

'“Even hundreds of millions of other cowherd girls could never suffice to produce the marvelous wealth of joy that Cupid awakens in my mind. Rādhikā alone is able fully to adorn the ground of my heart. Is She a wish-fulfilling vine, consciousness itself, or perhaps my Vaijayantī garland?” (50)

'Hearing this sweet and weighty request, Paurṇamāsī long seemed unwilling to accept it and suddenly replied, “How could this be possible? She is foremost among chaste women, an ocean of modesty, and nobly born. Do You think She is some other fickle girl who will climb upon the lap of Your dark-radiant form?” (51)

'When matters stood thus, the destroyer of Agha turned away and returned to His home. That night she examined the complete collections of scriptures, tantras, and mantras. Today she ordered me, “Nandī, take this letter to Kṛṣṇa at once.” I received it and came quickly. Beyond this I know nothing.' (52)

After sending a certain mantra written in the letter, Paurṇamāsī instructed Kṛṣṇa to repeat it. He has gone to a secluded place to chant that spell which enchants our minds. 'Alas, sakhīs, return to your own homes! Sun worship must now be performed in the very place where Hari chants. Bow down at once to that sacred ground.' (53)

Drinking the nectar spoken by Vṛṣabhānu's daughter, Kundalatā laughed and said, 'None of this makes sense, Rādhā, so You worry needlessly. A single particle of one limb's radiance from Him can drive a chaste woman mad and instantly make her abandon her vow. Friend, why should He need to chant a mantra?' (54)

Rādhā replied, 'That exalted lady observes the incomparable dharma of renunciation. Nandīmukhī has taken shelter of her feet and speaks only of withdrawal from sense objects. And Kauṇḍinya's daughter identifies her very self with Subhadra's brother. Such venerable women lead even respectable married ladies onto the path of samādhi.' (55)

At that very moment Rūpa Mañjarī pointed Him out from there: the moon of the eastern direction was swiftly approaching from the forest's edge. Startled, Vṛṣabhānu's daughter said, 'That same boy, filled with beauty, is coming toward us. Sakhīs, I suspect that this enchanter now possesses the mantra's power. What shall I do?' (56)

'Like moonlight, He will soon destroy my composure today. I think the unparalleled spell for obtaining His desire has already been perfected. Lalitā, I should hide properly somewhere here. Otherwise this weak girl cannot resist: the awakened mantra will bewilder my intelligence.' (57)

Speaking thus, She slowly placed Her feet down in agitation, while the song of Her anklets sounded as though alarmed. Concealing Herself among the branches of a kadamba grove, She bent Her neck and drove hosts of sidelong arrows behind Her. With a stooped body, as if Her mind were intent on self-protection, She entered a vañjula arbor. (58)

From afar Acyuta saw the jewel among beautiful women departing, Her unobstructed saffron radiance visible. Reaching the gathering, He asked Her companions about Her. 'Kṛṣṇa, She has gone to Her own home. Lalitā, the appointed time has passed. How many times will you make me the object of deception?' (59)

Nandīmukhī then quickly whispered in Lalitā's ear, 'Mādhava knows everything by the power of His mantra, so why speak falsely? Tell Him where you saw Her and gain renown. What can She do to you beyond showing false anger?' Lalitā replied, 'So be it.' (60)

Entering the vañjula bower, Kṛṣṇa said, 'Young lady, what secret are you arranging here alone? Ah, are you chanting a mantra, intent on drawing me near? Do whatever you desire. Will you bind me tightly with ropes, or tear me apart with the weapons of your teeth? I am powerless to forbid you.' (61)

The young woman first offered Him the new nectar of Her smile joined with crooked brows, a roar of 'Huṁ!' carried by a choked voice. Drinking it with His eyes and ears, that incomparable boy immediately became bewildered. Let alone, then, the glory of drinking the honey of Her lips. (62)

Caught by the hand, She cried, 'Alas, alas, this is improper!' and tried to withdraw. Touched upon Her two breasts, She released an oath and bent Her body. After Her bimba-red lip was bitten by force, She produced a succession of hissing breaths. Even when led inside the bower, She did not prevent Cupid from beginning his dance. (63)

Then with the strength of His arms He lifted Her against His chest. Her powerful thighs, shins, neck, and feet sprang upward while Her body bent at repeated cries of 'No, no!' Tasting His own trembling bow of love like a campaka blossom, the fresh rain cloud entered the bed with the dancing lightning vine. (64)

Whether awareness or bewilderment appeared in the amorous battle the two had begun, each state bore only the weight of sweetness. The consummate art of love manifesting in both at that moment shone without distinction, for rays of the nectar of prema made them one. (65)

Thus ends the Ninth Sarga, entitled 'Relishing Playful Amorous Diversions,' in the great poem Śrī Kṛṣṇa-bhāvanāmṛta.