The Final Euphony

English rendering

A heavenly haven for the triad of worlds; habituated to wallow in the luxury with Fortune; a habitude of sages and yogis surmounted rajo guNa - mode of hyperactivity, and tamo guNa - mode of complete stolidity,as if they are always envisaging it vis-à-vis; which once hazarded to uplift a great mountain whereby umpteen flowers have slipped onto that haven from umpteen trees available on the peak of that uplifted mountain, as if heaven showered divine flowers only to redouble the self-luminosity of it by their own flowery-luminescence; and above all, one that has all the praise from rAdha; such a self-sapphirine-luminous entity is there. [3-1]

Word analysis and exposition

3-1. samasta jagatAm svastyayanam = for all, worlds, a preservative place ;

abhyasta lakShmI stanam = that which is habituated, to Fortune's [lakshmi’s], bosoms - it doesn't mean that the entity being established is a sRingAra nAyaka by mentioning bosoms - but that entity is sakala vidha shobhA yuktaH

dhvasta rajaH tamobhiH = for those who have overcome , raja, and tamo guNA-s – say yogis, saints ; anisham purastAt iva nyastam = always, their before, as if, that [preservative place] is kept;

hasta udasta giri indra mastaka taru prastAra vistArita srasta sva taru sUna saMstara lasat

hasta udasta giri- indra= by hand, uplifted, mountain, the great; mastaka taru prastAra = on head [of mountain], trees, a host of; vistArita srasta = well bloomed ones, slipping from trees; svas taru sUna= [ as if like] heavenly, tree, offspring of – flowers – like divinely flowers of mandAra, pArijAta trees; saMstara = with heaps of – flowers; lasat = luminous – one that is self-luminous, yet enriched by the luminosity of lowers falling on it, as well;

rAdhA stutam= [ above all] by rAdha, one that which is eulogised; such a sapphirine; vastu asti = entity, is there.

Source commentary

hastodastagirIndramastakataruvyatyastavistAritasrastasvastarusUnasamstaralasatprastAramabhyasta- padmAstokasamasatakalmashapuronyastambunudyatjjagasvastishrIdamu... etc vengayAmAtya.

Alliteration is on sound sta.

English rendering

rAdha has all the praise for that crowning resplendence whose sporty demeanour is astounding for her, besides being an ocean of all beautiful charms and graces; its lotusy face wears a peculiarly natural smile that transcends the beaten-track smirks; physique bringing disparage to rarest indra-nIla jewel; an elegance among all elegancies, an expert flutist, and an youngling in effect; we abide by that unique resplendence. [3-2]

Word analysis and exposition

3-2. rAdha ArAdhita vibhrama adbhuta rasam = by rAdha, that which is adored, vivacious, astounding, an essence of - one whose vivacity is astounding for which rAdha is all praise for him;

lAvaNya [or, lAltya] ratna Akaram = for all charms, a jewel, mine - ocean;

sAdhAraNya pada vyatIta sahaja smera Anana ambho-ruham = general, style, with a transcending [style], with natural, smiles, a face, like that of a lotus;

hari-nIla garva gurutA sarvasva nirvApaNam = indra-nIla jewel, proudness, weight of, [whose physique brings] disparage;

vi-mugdha madhuram = among all beauties, verily beautiful;

vaiNavikam = expert in fluting;

mUrdhA abhiShiktam = [among all resplendences] crowned resplendence;

bAlam= that which is youngling;

mahaH= unique resplendence; Alambe = we follow.

English rendering

That supreme radiance graciously adapted a youngling's form in vraja village for our sake whose gait is unsurpassable even to gracefully gaited elephants; an all-time drifter on the minds of yogis and a frolicker in the bosom of brindavana woodlands on the riverbank of river yamuna; let us adore that supreme radiance. [3-3]

Word analysis and exposition

3-3. kariNAm= for elephants; a+la~Nghya = can not be, surpassed; gati vaibhavam = gait, and its grandeur; karuNa avalambita kishora vigraham = with grace, adapted, a youngling's, form; mAnase yaminAm anArata vihAri = in the minds of, yogis, always, one who meanders; yamuna vana anta rasikam = on Yamuna's, woodlands, inside, who frolics; param mahaH = supreme, radiance; bhaje = we worship.

Source commentary

Alliteration is on A sound at end syllables of first words of each foot.

English rendering

Even though he controls the triad of worlds without giving them any independence, he himself is dependant on the bidding of the sidelong glances of broad-eyed damsels of vraja; let that supreme resplendence always hold sway on my heart, for, anywise he is supreme and in any way he is affable. [3-4]

Word analysis and exposition

3-4. a+tatrita tri jagat api = not, independent, three, worlds, even though - even though he controls 3 worlds without giving them any independence; vipula vilocana Aj~nayA vraja a~NganA = with broad, eyes, by order of, vraja, of damsels; niyantritam = one who is under the control of [those broad-eyed damsels]; samantataH param = anywise, supreme; sarasa taram= affable - to highest degree; mahaH = such a resplendence; nirantaram mama hR^idaye vijR^imbhatAm =always, in my, heart, be buoyant.

English rendering

One who is gloriously outshining like an opponent-wrestler of lovegod in love- tourneys; kinsman of any array of rainclouds by his bodily hue; a habitué of the coquettes in brindavana woodlands; by getup variously bejewelled; dons a slight smile on his lotusy face, and reddish lips subsumed with nectarine sweetness; just sprouting youthfulness is freshening and spanking; I adore him who is none else than the wielder of shAranaga bow, namely nArAyaNa . [3-5]

Word analysis and exposition

3-5. kandarpa prati-malla kAnti vibhavam = lovegod's, opponent-wrestler, in such a shine, one who is glorious; kAdambinI bAndhavam = for an array of rainclouds, a relative of - in bodily hue; vR^inda araNya vilAsinI vyasaninam = in brindavana woodlands, coquettes, one who is habituated to; veSheNa bhUShAmayam = by his getup, variously bejewelled; manda smera mukha ambujam = with slight, smile, face, called lotus; madhurma vyAmR^iShTa bimba adharam = with sweetness, subsumed, reddish, lip; kandalita Ardra yauvana rasam = just sprouting, wettish [fresh], youth, with such quality; shAr~NgiNaH kaishorakam vande = one who wears shAranga bow - nArAyaNa , in a boy's form, I adore.

Source commentary

Alliteration is on am sound.

English rendering

Some indescribable resplendence is frolikcing in my heart that appears to have forsaken its original entity to certain degree for the sake of its human tendency on earth, yet that which has not forsaken its own uniqueness of godhood for the sake of humanity; though youthfulness is just now booming, his fervency to be fully romantic is unobscured; though youthfulness is verging upon his age, boyishness is still persisting in him; thus, this must be the double-front of primordial resplendence. [3-6]

Word analysis and exposition

3-6. kam api= something indescribable [resplendence]; Amukta mAnuSham = a little forsaken [is his entity], for human tendency; a+mukta nija anubhAvam = not, forsaken, his own, uniqueness [of a godhead]; arUDha yauvanam = just now booming, youthfulness; a+gUDha vidagdha lIlam = not, obscured, fervency, its ramifications - though a boy, he is fervent to participate in love games in an unobscured manner; AmR^iShTa yauvanam = verging upon, youthfulness; a+naShTa kishora bhAvam = not, lost, boy's, behaviour; Adyam mahaH = primordial, resplendence; me mAnase mAdyati = in my, heart, frolicking.

English rendering

Let those and those impulses about that adolescent-boy, which have an effect to make the entire world enticing, come up in my heart for it is typically prone to get lured by many commonplace cherishes, why because, I am unaware of any other sweetness than the enticing lotusy face of that boy donning a sweet smile, mingled with sweet sounding melody of his fluting tuneful like vINa, and who incidentally is the fruition of oceanic merits of his father nanda. [3-7]

Word analysis and exposition

3-7. nA nA tR^iShNA suhR^idi me hR^idi = for many, cherishes, prone, my, heart is; in such a heart; te te bhAvAH = those and those, impulses [regarding that boy]; which are; sakala jagatI lobhanIya prabhAvAH = all, world, in enticing, [that have such an] effect; kAmam Avirbhavantu= abundantly, start coming up; why because;

vINA veNu kvaNita = like vINa, his flute, one flutes; lasita smera= brilliant with, smile; vaktra aravindAt = face, called lotus - whose lotusy face will be enticing with a sweet smile mingled with sweet sounding flute's melody played like vINa; nanda puNya ambu rAsheH= than nanda's, merits, called oceanic waters, massy ones; aparam madhuram = another, sweetness; aham na jAne = I am, not, aware of.

English rendering

When does my heart sink in the sea of happiness apperceiving that great effulgence called the blueblack boy whom sages adore, whose buddy ears adore to be buoyant in the nectarine billows of tuneful melodies flowing from his flute, and who is indulged in the lotusy faces of best beauties of vraja village. [3-8]

Word analysis and exposition

3-8. sukR^itibhiH AdR^ite = that which by merited souls, adored; sarasa veNu ninAda = in tuneful, flute's, melodies; sudhA rasa laharI vihAra = [in such melodies'] nectarine, billows, one who us buoyant; nir+avagraha karNa puTe = not, hindered, ears, called buds - one having; vraja vara sundarI mukha saro-ruhasya rasike = vraja's, best, beauties, their faces, called lotuses, in them who is indulged in; mahasi = that great effulgence; madIyam idam hR^idayam = mine, in this, heart; kadA majjati nu= when, it will submerge, indeed - when my heart sinks in the sAkshAtkArAdya anubhava Ananda samudram .

English rendering

Let the sporty merciful benevolence of that single ocean of pious grace, called kriShNa, make us emboldened, relieving the illusory cravings in our hearts owing to aviveka, aj~nAna - empty-headedness or pea-brainedness etc - as our hearts are time and gain lured by many desires, whereby they tend to be impatient and ebullient in a world of their own like a frog-in-the-well. [3-9]

Word analysis and exposition

3-9. puNya daya eka sindhoH = [one who is for] pious, grace, solitary, ocean; kR^iShNasya kAruNya kaTAkSha keliH = kriShNa's, merciful, benevolence, sporty one;

tR^iShNa Ature = with desires, impatience; cetasi muhuH jR^imbhamAnam = in my heart, repeatedly, ebullient; moha andhakAram muShNan = in illusory, darkness, to relieve; naH puShNAtu = us, let it [grace of kriShNa] make emboldened.

Source commentary

Alliteration is on sound ShNa .

English rendering

Those that are adored as zenithal points of all scriptures, the lotusy feet of Supreme Effulgence, are now muchly enmired with cows and calves spongy dung in vraja village, but, to us they are the most covetable idolatries. [3-10]

Word analysis and exposition

3-10. nikhila nigama mauli lAlitam = by all, scriptures, their crown - Upanishads, those that are adored - the feet of nArAyaNa ; paramasya tejasaH= those that belong to supreme radiance - the feet of nArAyaNa ; vraja bhuvi = in vraja village; sarasa karISha visheSha bhUShitam [rUShitam]= spongy, cow dung, muchly, decorated with; such a; pada kamalam= lotusy feet; bahu manmahetarAm = as a great thing, we deem.

Word analysis and exposition

3-11. udAra mR^idula = gracious, delicate; smita vyatikara = smiles, with a lot of; abhirAma Ananam = pleasant, face - one who has it; muhuH udIrNayA mudA muni mano ambuja AmreDitam = repeatedly, burgeoning, on sages, minds, that are like lotuses, with a redoubling effect; mada alasa vilocana vraja vadhU mukha [ sukkha ] AsvAditam= by lust, languid, eyes;vraja, damsels, with their faces, [whose beauty is] savoured; kam api bAlam = indescribable, boy; kamala IkShaNam = lotus eyed one; kadA Alokaye nu = when can I, see, really.

When can I see, really, the pleasant face of that ineffable lotusy-eyed boy inundated in gracious and delicate smiles, which face that burgeons on the lotus like minds with a redoubling effect, which face's beauty has been savoured by vraja milkmaids just with their lust-languided eyes. [3-11]

English rendering

Agreed that your blueblackish hue like that of the petals of blueblack lotuses is an incessant stream, yet it is tainted with the slaver called the sidelong glances of vraja damsels, yet we with our much flustering eyes would like to greedily savour a little of it, for the reasons beyond our comprehension; when can we possibly become capable to reach any spillway of that stream. [3-12]

Word analysis and exposition

3-12. vraja janapada yoShit locana ucChiShTa sheShI kR^itam

vraja janapada = vraja's, of cowmen; yoShit locana= by their damsels, looks; ucChiShTa sheShI kR^itam = tainted with saliva [of looks], that which is remnant - his sapphirine hue;

te= your; kuvalaya dala nIlam kAnti puram = like black lotus, petal, blueblackish, [your] resplendence's, stream;

vayam ati capalAbhyAm locanAbhyAm ubhAbhyAm = we, with muchly, flirting, eyes, both of them;

sakR^it api = at any time, even; paripAtum = to drink greedily;

kadA pArayAmaH nu = when we can be capable, indeed.

English rendering

Whose youthfulness is much sung praisefully by the damsels of vraja; whose fluting resembles cloud's delicate thundering; who for himself is a fertile field for anything called beauty; it is that resplendence in the form of a boy with lotus-petal like eyes we adore. [3-13]

Word analysis and exposition

3-13. ghoSha = in vraja village; yoShit= by damsels; anugIta = praisefully; yauvanam = one who got such adolescence ; komala stanita veNu nisvanam = delicately, sounded [like cloud], flute's, thundering; sAra bhUtam abhirAma sampadAm = a fertile field, for all beauty's, riches; tAmarasa locanam = lotus petal like, eyed one; dhAma bhaje = at such a resplendence, we adore.

English rendering

Let us adore that boy only, for he is an abode of all vivacious prettiness; a treasure house of every bodily charm; in physicality all the grandeur of blueblack rainclouds will be flourishing. [3-14]

Word analysis and exposition

3-14. lalitayA lIlayA avalambitam = prettiness, vivacious, one who is an abode of; mUrti sampadAm mUla geham iva = for bodily, charms, treasure, house, as though; nIla nIrada vikAsa vibhramam = blueblack, raincloud like, flourishing, in his physicality; bAlam eva vayam AdriyAmahe = that boy, alone, we, adore.

English rendering

None else than nArAyaNa is revealing himself in a child's mien called bAlakriShNa , which child has a pair of feet that feel sore when a delicate flower like mandAra, available in the garlands of hosts of gods who came to venerate at his feet, falls on his feet. Let us adore such a delicate feet of the enemy of demon mura . [3-15]

Word analysis and exposition

3-15. dayA darshita shaishavasya = by grace, shown, of childhood; murAreH = of nArAyaNa - in the form of kriShNa;

vandAru = of those who came to venerate him; bR^indAraka = gods; bR^inda= assemblies; mauli = available on their crowns; mandAra mAlA= mandAra , garlands; vi+ni+marda= for their hustle; bhIru = that are scared of - his feet; such a;

caraNa aravinda dvandvam = feet, called lotuses, a pair of; vande = let us adore.

English rendering

When gods like shiva , kArtikeya and Indra come visiting that boy they come on their vehicles, namely bull, peacock and elephant.

kArtikeya's vehicle peacock, marking that boy's blueblack body as raincloud and his peacock feathers on his crown as own folks, starts delightedly dancing, where that boy is delightfully dancing;

shiva's vehicle nandi the bull, smelling the behinds of cows of that boy, proudly moves about the place, where that boy pridefully moves grazing cows;

indra's vehicle elephant, wishing to learn gait from that boy's gait, intently moves about that place exaltedly, where that boy is majestically is moving thereabout with intentness.

So, we adore either such a sapphirine boy, or the place he is frolicking, namely brindavana, which is almost like a divine garden with kalpa trees. [3-16]

Word analysis and exposition

3-16. krau~nca dviShaH candrakI = krauncha mountain's, enemy's - kArtikeya's - vehicle - peacock; yasmin = in which place; yasmin nR^ityati sati = which, kriShNa - while dancing; yasya shekhara bharaiH = whose, coiffure, decked with - peacock feathers; nR^ityati= [peacock vehicle]will be dancing;

dhUrjaTaiH vR^iShaH = lord shiva's , bull; yasmin = in which place; yasmin = which Krishna; dR^ipyati sati = cockily meandering; yasya = whose - Krishna's; ghoSha surabhim jighran dR^ipyati = village's, cows, on smelling cows backs, [that bull] will be proudly roaming;

hareH sindhuraH = Indra's, elephant; yasmin= in which place; yasmin= which -Krishna is; sajjati sati = [Krishna] moves about; yasya vibhrama gatim vA~Nchan= whose, sportily, gait, wishing [to learn]; sajjati = [that elephant is] intently moving about;

tat vR^indAvana kalpaka druma vanam = such a, brindavana, almost like a divine garden with kalpa trees, garden;

tam vA= that garden, either; kishoram vaa = at that boy, or; bhaje = we adore

krau~nca dviShaH candrakI, yasya shekhara bharaiH yasmin nR^ityati; tatraiva nR^ityati;

dhUrjaTaiH vR^iShaH, yasya ghoSha surabhim jighran yasmin dR^ipyati; tatraiva dR^ipyati;

hareH sindhuraH, yasya vibhrama gatim vA~Nchan yasmin sajjati; tatraiva sajjati;

tadetat bR^indAvana kalpaka druma vanam.

English rendering

We take shelter of some indescribable boy whose reddish lips have been embellished with nectarine smiles; whose bodily hue makes lord of ocean to masquerade in the blueblackish complexion; whose eyes look broad like the petals of just bloomed aravinda flowers, and who is full of grace.[3-17]

Alliteration is on repha , re sound.

Word analysis and exposition

3-17. aruNa adhara amR^ita visheShita smitam = reddish, lip, with nectar, embellished, with smiles; varuNa Alaya anugata [anukR^ita] varNa vaibhavam = by water, abode - namely ocean god, samudra , made to follow, [his] bodily, hue; taruNa aravinda dala dIrgha locanam= just bloomed, aravinda flower's, petal like, broad, eyed one; karuNA mayam = full of grace; kam api bAlam Ashraye = an indescribable boy, we take shelter of.

English rendering

Let us adore that young girly whose limbs are her ornaments for they are crafted by the billows of grandeur, yet petcock feathers are decked on crest for they make a merit of their own; an array of sidelong glances drenched with fluent grace will be beaming from that girl who incidentally is the Fortune of yAdava dynasty. [3-18]

Word analysis and exposition

3-18. lAvaNya vIcI racita = grandeur, by billows, crafted; a~Nga bhUShAm = limbs, called ornaments; bhUShA pada Aropita puNya barhAm = at crest-jewel's, place, decked, meritorious, peacock feathers; kAruNya dhArAla kaTAkSha mAlAm= grace, fluent, sidelong glances, with an array of such glances; bAlAm = fem. a young girl; vallava vaMsha lakShmIm= who for cowmen's, dynasty, a Fortune; bhaje = let us adore.

Source commentary

Here and in coming 66th stanza poet addresses balagopAla as bAla , a girl, which perhaps means that the poet is a bAla devi worshipper, besides being a shiva worshipper. Pt. PSRA.

English rendering

When strolling on the streets of mathura city, he who is drenched with an inky-rain called the ebonic sidelong glances issued forth from the hyacinthine eyes akin to black lotuses of fawn-eyed beauties of that city, and who has lusciousness as the only partakable quintessence, him we adore for his embodiment itself is delectable. [3-19]

Word analysis and exposition

3-19. mathurA vIthi caram = in mathura city, on streets, while moving; nagarI m^Iga shAba locanA = of that city, deer, fawn, eyed ones; nayana indIvara varSha varShitam = from eyes, called black lotuses, looks called rain, one who is drenched; madhura eka rasam= sweetness, the only, elixir in him; vibhoH vapuH bhajAmahe = such a lord's, [sweet] body, we adore.

English rendering

With flustering sidelong glances spurting from his eyes; prettily delicate smiles flourishing on his lips; staid but highly pleasant talk emanating from his tongue - that nanda's son is highly full to hearts, what a surprise. [3-20]

Word analysis and exposition

3-20. paryAkulena nayana anta vijR^imbhitena = flustering, eye, ends - sidelong glances, spurting; komala dara smita vibhrameNa vaktreNa= with pretty, light, smiles, flourishing, on face; mandreNa = staid - yet; ma~njula tareNa ca = highly pleasant, also; jalpitena = one who talks; nandasya tanaye hR^idayam [dhunoti] dhinoti = nanda's, son, heart, delighting; hanta = what a surprise.

Word analysis and exposition

3-21. kandarpa kaNDUla= lovegod's, by itching; kaTAkSha bandIH = by sidelong glances, those who fetter their lovers - milkmaids of vraja; indIvara akShIH= such milkmaids whose eyes are like black lotuses; abhilAShamANAn= he who is wanting such milkmaids; manda smita adhAra mukha aravindAn = with light, smiles, on lips, on a face, akin to aravinda flower; vallava dhUrta pAdAn = of cowherders, mischievous fellow's, feet; vandAmahe = we adore.

We adore at the feet of that mischievous boy form vraja village, with mischievous smiles on lips on his face akin to aravinda flower, and whose mischievous sidelong glances restrain loving milkmaids, which milkmaids are no less mischievous, for they are capable of restraining their lovers just with their glances flown from their black-lotusy eyes that have an itch induced by lovegod. [3-21]

English rendering

If the face of that boy is an ebullient blueblack lake, then it is a lake very fond of tight hugs from a damsel with sidelong glances, called rAdha; if it replete, it is replete with a commixture of intermitted fluting melodies of a piece with ambrosia; if it smiles, it smiles exquisitely and gracefully; if someone is going to enjoy it, it lets someone to enjoy the lusciousness, the only partakable quintessence contained in it; if something is to be described of it, it can be said as a moon or a lotus, or moonish lotus, or a lotusy moon; my gladdened heart is plummeting without a carom in such a lake . [3-22]

Word analysis and exposition

3-22. rAdhA locana lAlitasya murAreH = by rAdhA's , eyes, one who flourished, such a kriShNa;

lIla ATopa kaTAkSha = with her sporty, sidelong glances;

nirbhara pariShva~Nga prasa~Nga adhika prIte = in warm, hugging [of rAdha], in that matter, one who has more interest;

gIti vibha~Nga sa~Nkara lasat veNu praNAda amR^ite = in songs [on flute], intermitted [tunes], with their commixture, beautified, flute's, fluting, ambrosial one;

lalita smere = with exquisite, smiles;

mAdhurya eka rase = for lusciousness, as the only, partakable quintessence; mukha indu kamale = in face, akin to moon, lotus;

madIyam manaH mudA magnam = my, heart, with gladness, subsumed.

English rendering

Why should we seek some other shelter when nArAyaNa's, sovereignty in a cowboy's mien is there, like an indestructible hutch as if made with diamonds, offering shelter to any seeker... [3-23]

Word analysis and exposition

3-23. sharaNa Agata = for those seeking shelter; vajra pa~Njare = that being a diamond, cage - a hutch; kR^ipayA dhR^ita gopa vigrahe = mercifully [on humans], cowboy's, one in the form of; who is; shAr~Ngadharasya vaibhave = when nArAyaNa's, sovereignty; [ asmAkam ] sharaNe sati = [for us] as a shelter [when it is there]; vayam anyat kiyat mR^igayAmahe = we, another, which one, we should search.

English rendering

Let that self-luminescence, who is the only exalted realm of exhilaration, from whose exquisiteness goddess lakshmi constantly derives pleasure; and who, in turn, is a constant reveller in the ampleness of rAdha 's bosoms; remain close to my heart ever and anon. [3-24]

Word analysis and exposition

3-24. jagat traya ekAnta manoj~na bhUmi = worlds, triad of, an exalted, inspiriting, field - realm; ramA samAsvAdita saukumAryam = by lakshmi, derives pleasure, from his exquisiteness; rAdhA stana Abhoga rasaj~nam = rAdha's, bosoms, ampleness, the reveller of; ojaH = such an élan vital - kriShNa; ajasram = at all times; mama cetasi sannidhattAm = my, heart, let him be close to.

English rendering

As devotees of yours, oh, lord, we believe certain hearsays about you, like "he is an ocean of grace, he is a treasure trove of mercy...:" etc, why because our mindset is riveted upon the magnificence of your childhood, and our hearts are inquisitively thirsty about it. [3-25]

Word analysis and exposition

3-25. vibho = oh, lord; ete vayam= these [devotees of yours], that we are; te = reg. you; karuNa Akara mUrti kiM vadanti a~Nge = in the matter of hearsay 'ayam karuNa Akara mUrti; ayam dayA nidhi' - in such hearsays; vishvasimaH = we are believing; api ca = and further; iyam matiH = this, mindset [of ours - is owing to]; lalite tava bAlye = in magnificence, of your, childhood; capala tarA = inquisitive, to higher degree.

English rendering

There are two marks by which we can identify you; one, a blueblack boy meandering with the calves while mending them; the other a bruise on your chest called srIvatsa ; in all these days our eyes are agog to spot you, with thinking that someday some boy would reveal himself for our festivity, but, the question "when" remained constant. [3-26]

Alliteration is on syllable tsa .

Word analysis and exposition

3-26. vatsa-pAla [vatsa-vATa] caraH = calves, while minding [or, in calves sheds] one who moves about; shrI vatsa lA~nchanaH = a bodily mark called srIvatsa , one who has such a mark on chest; kaH api vatsaH = someone, who is a child; [avayoH] utsavAya= for [our] festivity ; kadA = when; bhAvI = he will become [manifest to us]; iti = in this way; mama locane utsuke = my, eyes, are agog.

English rendering

We for ourselves are keen about a great resplendence domiciled at vraja village, for it will be heart-pleasing with a plethora sweetness of its own prettiness; face imprinted with highly pretty smiles imparting moonshine for it is a lookalike of moon having a mesmeric effect on the eyes of anyone in the triad of worlds. [3-27]

Word analysis and exposition

3-27. madhurima bharite= with sweetness [of prettiness], filled with; manaH abhirAme = heart, pleasing; mR^idula tara= with a highly, delicate; smita mudrita = smile, imprinted; Anana indau = with a face, called moon; tri bhuvana nayana eka lobhanIye = three, worlds, eyes of, the only, mesmeriser [that face with smiles]; vraja bhAji = vraja village, made as its abode; in asuch a; mahasi = great resplendence; vayam lAlasAH smaH = we, keen about, we are.

English rendering

Your face has the mellifluousness of flute's melodies as sweet as the streaming drops of honey, and engulfed in the riptides of curly ripples called the sidelong glances of vraja beauties en fête beholding that face, and we on our part also wish to have a glimpse of such a face of yours. [3-28]

Word analysis and exposition

3-28. makaranda bindu niShyanda lIlA muralI ninAde = honey, drops, from streaming, in that fashion, flute's, melody;

vraja a~NganA apA~Nga tara~Nga bhR^i~Nga sa~NgrAma bhUmau = vraja, damsels, sidelong glances, called ripple, curves, in that riptide, an abode of;in such a face;

tava mukha aravinde = your, face, called aravinda flower;

lAlasAH smaH = we are interested.

English rendering

I am visualising a great resplendence in the form a boy surrounded by milkmaids gladdened for the casting ray-like glances from their roseate broad eyes as if they are the streams of nectar, in beholding him constantly while he is dancing, with a redoubled enthusiasm in their own singing to his dancing steps, while he is dancing with a smiley face, akin to moon, has little drops of dance induced sweat, while his lotusy feet move softly like lotuses, making him more watchable entity. [3-29]

The import of this verse has a bearing on a verse in gopAla kalpa, shrIgopAlakriShNa mantrarAjam : gopInAm pANi padmAni gR^ihItvA ... etc.

Word analysis and exposition

3-29. A+tAmra Ayata locana aMshu laharI lIlA sudhA ApyAyitaiH = a little roseate, broad, eyes, rays called glances, called waves, with that nectar, [vraja damsels] delighted;

gIta AmreDita divya keli bharitaiH = by singing, redoubled, divine, sports, those that are - milkmaids; with such;

vajra strI janaiH = by vraja's, women, folks;

sphItam= one who is full with - surrounded by them;

sveda ambhaH kaNa bhUShitena = with sweat, water, drop, decorated with;

smereNa vaktra indunA = with smiles, having a face, called moon;

pAda ambhoja mR^idu pracAra subhagam= with feet, called lotuses, softly, moving [in dancing], beautiful to see;

dR^ishyam = [pleasant] to see again and again;

kim api mahaH = some, great resplendence;

pashyAmi = [I am mentally] seeing.

English rendering

We are searching for some indescribable refulgence in the form of mischievous boy holding flute in palm, magnificence of childhood reflected in his naturally pretty form, romance-drenched young girls casting sidelong glances filing at his sides, peacock feathers on his crest and a modest impression on his face, and who is the embodiment of graciousness. [3-30]

This has verse has got the import of harantam navanItyAdi chauryeNa ... gopAlakriShNa eka dasha akhara mantra dhyanam - as in sanatkumAra samhita .

Word analysis and exposition

3-30. pANau veNuH= in palms, flute; prakR^iti sukumAra AkR^itau bAlya lakShmIH = in naturally, pretty, form, childhood's, magnificence; pArshve = at his side; bAlAH praNaya sarasa Alokita apA~Nga lIlAH = young girls, with romance, drenched, seeing, with sidelong glances, sportily; maulau barham = on crest, peacock feathers; madhura vadana ambhoruhe= in sweet, face, called lotus; maugdhya mudrA= modest, impression; iti = in this way; Ardra AkAram = certain dewy, form - whose form itself is graciousness; kitavam = some mischievous boy's form ; kim api jyotiH = some indescribable luminescence; anveShayAmaH = we are searching for.

English rendering

Oh, sylvan deities, what is the use of your staying here as sylvan deities, without spotting some one of your creed we are unable to find; we will tell some details of it; it is with an upraised flute to its lips, where its lower lip will be tender with a style; lotusy face replete with sweetness; age-wise a boy, but an indescribable boy; have you seen such a florescence of fluorescence anywhere here in this brindavana. [3-32]

Word analysis and exposition

3-31. hè vana devatAH = oh, sylvan deities; vaH anayA kim = to you, with this [useless function of not spotting], what [is the use] - what is the use of your staying here as sylvan deities, without spotting some one of your creed we are unable to find;

kAnti yaShTiH= fluorescence, florescence - a creeper sprouting fluorescent flowers - poetic expression;

we will tell about its features;

ArUDha veNu= with uplifted, flute;

taruNa adhara vibhrameNa = tender, its lower lip, with a style;

mAdhurya shAli vadana ambujam udvahantI = sweetness, replete, face, called lotus, it is carrying;

kaishorake vayasi= a child, in age;

kApi= something indescribable;

kAnti yaShTiH AlokyatAm [kim]= such a florescence of fluorescence, have you seen or not.

English rendering

If my merits stand fructified, when I can possibly behold the newer attitudinising of the Prime Being, which is the much cherished and delighting effulgence non-existent in any other given object or being, anew in its look, and which reflectively pervades the lotusy eyes of milkmaids for they fix their looks on it. [3-32]

Word analysis and exposition

3-32. an+anya sAdhAraNa = not, in any other things, that is generally existing; kAnti kAntam= with a effulgence, much cherished; AkrAnta gopI nayana aravindam = pervaded by, milkmaids', eyes, called lotuses; purANasya puMsaH = Primary Being - nArAyaNa; navam vilAsam= new, posture; pUrNena puNyena vilokayiShye = with full, merits, when can I behold.

English rendering

I beg all the hosts of best gods, to all intents and purposes, prostrately venerating with eight of my bodily limbs touching the ground, namely chest, head, heart, eyes, voice, feet, arm and ears, for keeping up a steadfast devotion in me towards that treasure trove of nanda's merits, who has pretty smiles on a sweet and sapful face akin to moon's orb - this alone I beg. [3-33]

aShTA~Nga namaskAram :

Word analysis and exposition

3-33. sarvAn sura indra nikarAn = all of the, gods, the best ones, and their hosts; sa aShTA~Nga pAtam = with, eight, bodily limbs, falling on ground; abhivandya = on venerating; samasta bhAvaiH = to all intents and purposes;

manda smita Ardra madhura Anana candra bimbe= prettily, smiling, dewy, sweet, face, called moon's, orb - in someone with such attributes;

nandasya puNya nicaye =in nanda's, merits, a heap of; mama bhaktiH astu = my, devotion, remain; idam eva yAce = this, alone, I beg.

English rendering

If the true being of that sapphirine boy is relishable in any given moment with whatever kind of devotion, that moment alone is expedient in one's own lifespan in this perennial effluxion of life-death - thus I count. [3-34

Word analysis and exposition

3-34. eShu pravAheShu = in this, effluxion - of life and death; puruSha AyuSheShu = in man's, lifespan; yatra= in any given moment; kayA bhaktyA api = with whichever kind of devotion;

nIlasya bAlasya= of sapphirine, boy; nijam caritram= svabhAvasiddha, sArvakAlika charitram = true, being - not true history; AsvAdyate = [if it can be] savoured;

kShaNaH api = for a second, even; saH eva gaNyaH = that, alone is, countable as the best; iti manye = thus, I deem.

English rendering

We unceasingly adore that exceptional effulgence which by nature has entrancing lips, divine glances wet with grace, lotusy face pleasing to hearts, delicate smiles saturated with honey like nectar, and who is the substratum of any aesthetician, who made the eyes of milkmaids rejoiced, and who made all the worlds desperate in seeing his charm ever and ever more. [3-35]

Word analysis and exposition

3-35. nisarga sarasa adharam = by nature, beautiful, lower lip; nija dayA Ardra divya IkShaNam = his own, grace, wet with, divine, glances; manoj~namukha pa~Nkajam = heart-pleasing, face, called lotus; madhu rasa Ardra manda smitam= with honey, wet, light, smiles; rasaj~na hR^idaya Aspadam = for aestheticians, hearts, substratum; ramita vallavI locanam= rejoiced, milkmaids', eyes - one who made; bhuvana lobhanIyam = all worlds, one made to be covetous - of seeing his charm time and again ; mahaH= such an exceptional effulgence; punaH punaH upAsmahe = again, again, we adore.

English rendering

Even in the state of my swooning and collapsing, let two factors be visualised by me; one - the lotusy eyes of that boy; the other - the dust on the feet of milkmaids of vraja; why because god is great; his true devotees are greater; anything pertaining to those true devotees, may it be dust on their feet, greatest. [3-36]

Word analysis and exposition

3-36. sarasI-ruha akShaH = lotus, eyed one; kaH api = some one; saH bAlaH = he, that boy; ca = further; sA vraja strI jana pAda dhUliH = that, vraja village's, women, folk's, feet, dust; tat etat yugalam = those two factors; madIye manasi muhuH momuhyamAne [sati] api= in my, heart, repeatedly, making to swoon, even if; madIye manasi udetu = in my, heart, let that thinking come up time and gain.

English rendering

Even if I am preparing myself for final journey, let that boy who mischievously played with the bosoms of milkmaids, besides, lusciously playing flute's melodies, may reveal himself slowly and slowly in the fore of my mental-eye in his vivacious getup. [3-37]

Word analysis and exposition

3-37. mayi prayANa abhimukhe sati api ca = myself, for journey, when making myself ready; vallavI stana dvayI durlalitaH = with milkmaids, bosoms, one who played mischievously; shrAvita veNu nisvanaH = one who made to hear, flute's, melodies; sa bAlakaH= that boy; vilAsa veSheNa = in his vivacious, getup; puraH = in my fore; shanaiH shanaiH pratIyatAm = slowly, slowly, reveal himself.

English rendering

Whether that boy is what Upanishads propound as ekamevA.advitIyam brahma ; oras manifest sublimated the primitive milkmaids by coming into contact of their bosoms, as deities par excellent; or, as an unmanifest he is the only astounding elixir sages and thinkers savour, we hold him as a madhura-advaita mUrti : luscious-non-dual entity, and hence our venerations are to him. [3-38]

Word analysis and exposition

3-38. vayam = we; vacasAm = for speech; ati+bhUmim = aloft, ground - transcendental - saguNa brahma ;

vA = or else; a+bhUmim= less, ground - groundless - vAchyArtha a+sthAnIya - ungrounded statements - intangible, disembodied - nirguNa brahma ;

vAsita vallavI stanam= sublimated, milkmaids', bosoms - one that has sublimated the primitive milkmaids by its coming into contact of their bosoms, as deities par excellent; manasAm= for devotees, or thinkers; aparam= apUrva - an astounding; rasAyanam= an elixir; mahaH eva = that brilliance, only; madhura advaitam = that luscious, non-duality; upAsmahe = we venerate.

Source commentary

madhura-advaitam is seemingly understandable word, but it is understandable by once own experience - anubhavaika vedyam . This aspect is more expounded in puruShAkAravyAkhya of lIlAshuka - opening verses; chaintanya charitAmRitam; haribhaksirasAyanam; advaita vIdhi etc treatises.

Word analysis and exposition

3-39. janana antare api = in life, another one, even; me sakala indriyANi = my, all, sensory organs - motor organs included; jagat eka maNDane = for worlds, the only, crest-jewel; kamanIya dhAmni= eye-feast, resplendence; kamala Ayata IkShaNe = lotuses like, broad, eyed one; vraja sundarI jana vilocana amR^ite= vraja village, beauties, folks, for eyes, nectar of; capalAni santu= be infatuated [my senses], let them be.

Let ever sensory or motor organ of mine, even in the births to come, be infatuated with the glory of that boy who by himself is an eye-feasting resplendence, a crest-jewel of any world, eyes broad like lotuses, and the nectar for equally broad-eyed beauties of vraja village. [3-39]

English rendering

Some darkly blueblackish eye-pleasing entity is there whose lotusy eyes wonted to fix their glances on the rotund bosoms and breeches of milkmaids smitten by romance; that being so, the very same entity is the ground for laudation of scriptures with their thrilling words, and a venerable entity for arrays of sages and saints too; that ineffable resplendence is the object of my adoration, as well. [3-40]

Word analysis and exposition

3-40. muni shreNI vandyam= sages, by arrays of, venerable;

mada bhara= love-smitten; lasat= that are glistening; vallava vadhU= of vraja, maids; stana shroNI bimba = on bosoms, on breeches, roundish ones; stimita nayana ambhoja= settled, eyes, called lotuses; su-bhagam = [such a] beautiful [boy]

punaH = that being so;

pulakita girAm = with thrilling, words;

naigama girAm= scriptures', words of; shlAghA bhUmim = for laudation, a ground;

ghana shyAmam= darkly, blueblackish one;

kamanIya AkR^iti= an eye-pleasing, entity;

kim api mahaH vande = some ineffable entity, I adore.

English rendering

Will that kind of happiness derived by some - like sanakasadAnanda sages, by constantly mulling over with unflinching hearts to derive the luscio- sublimity of that lord available in human form; or that kind of happiness derived by some, like nAradAdi muni-s , by constantly singing the names of that almighty as "oh, god, oh, kriShNa, oh, adorable one" - betide on us also, for we are nonentities either in mental devotion or in verbal vociferation. [3-41]

Word analysis and exposition

3-41. manuja AkR^iteH vibhoH = in human, form, [available that] lord's; madhurima shriyam= mAdhurya laksmi = luscio- sublimity; a+vicalena cetasA = not, wavering, with a heart; anu cumbatAm= abidingly, kissing - constantly mulling over - those that are;

ayi deva kR^iShNa dayita = oh, god, oh, kriShNa, oh, adorable one;

iti jalpatAm = in this way, those that talking - praying;

tAH tAdR^ishAH [or, dashA] = that kind of derivative happiness - Ananda anubhava dashA visheShA-s;

naH api = to us, also; bhaveyuH api nAma = betide, or not.

English rendering

One whom the slim-waisted milkmaids always beheld with their distinctive glances; one in the getup of a boy; one who arose from the ocean called his mother yashoda's illustriousness like a blueblack moon - when can I see such a boy with board eyes filled with grace. [3-42]

Word analysis and exposition

3-42. kR^isha udarI dR^ishAm= thin, stomached ones, for thin glances - for the glances of slim waisted milkmaids; visheSha dR^ishyena = distinctively, one who is to be seen; kishora veSheNa = one in boy's, getup; yashodayA labdha = by yashoda, one who is obtained from; yasho nava ambudheH = celebrity, called new, ocean; nIla nishA karam= blueblack, night maker - moon - a blueblack moon; vishAla locanam = broad-eyed one; kadA nishAmaye = when can I see.

Word analysis and exposition

3-43. kishora bhAve = in a boy's, mien; vilAsa lakShmyAH prakR^itiH= for sprightliness, called the wealth, one who is the active principle;

praNata= those who are venerating him; aparAdha vIthyAm = for their wrongings, a series of; prakR^iti jaDam = by nature, a fainéant - French, from fait ‘does’ + néant ‘nothing’ - dispassionate;

sukR^iti manaH praNidhAna pAtram = for meritorious people, their hearts', concentration, one who is worthy of;

sukR^iti kR^ita padam= among meritorious people,made, footing - a foothold for meritorious people;

or

sukR^iti= in highly fortunate; kishora bhAve= boy's, mien; kR^ita padam = who had a firm foothold - well established in boy's mien when compared to other incarnations;

ojaH naH avatu = that resplendence, us, bless.

That resplendence in a boy's mien possesses the active principle called wealthy sprightliness; a fainéant insofar as the series of wrongings of wrongdoers, if they venerate him repentantly; worthy entity for the unfaltering concentration of meritorious people, and even their foothold in slippery slopes called lives; hence, let that blue-brilliance take care of us too. [3-43]

English rendering

That blueblackish splendour is ever smiling heart-pleasingly with smiles that trickle honey whereby contemning the egoistic pride of ambrosia, an eye-feast for the eyes of vraja damsels, a fulgent plaza of goddess lakshmi, thus, let that splendour ever delight us. [3-44]

Word analysis and exposition

3-44. apahasita sudhA mada [mudhA] ava-lepaiH= contemned, ambrosia's, egoistic, [futile] pride ; Ardra manda hAsaiH ati sumanoharam= with dewy, smiles,highly heart pleasing; vraja yuvati vilocana avalehyam = vraja's, damsels, for eyes, a relishable thing; ramA avarodhanam= for lakshmi, [he serves as an] inner palace chamber - for she is a resident in his chest; dhAma= such effulgence; naH ramayatu = us, delight.

Word analysis and exposition

3-45. a~Nkurita smera dashA visheShaiH = sprouted, smiles, their styles, nuances; akShNAm = for the eyes [of beholders]; ashrAnta harSha amR^ita varSham = incessant, ecstatic joy, called ambrosial, rain; gopa kanyA ghana stana svastyayanam= cow herder's, maids, busty, bosoms, the providence of; mahaH= such a self-luminance; naH cetasi saMkrIDatAm = in our, hearts, let frolic.

Let that self-luminance with a face donning just sprouted stylish smiles showing their own nuances; an incessant ecstatic joy called ambrosial rain to the eyes of beholders, and the providence to the busty milkmaids of vraja, frolic in our hearts also that incessantly. [3-45]

English rendering

Looking like a wide precipice of a great forest mountain whose peak is dabbed with the ooze of deer's musk, on which coral like reefs have formed owing to the oozes of plants and herbs growing among its boulders, is the hitherto invincible chest of that great effulgence, where the encrusted coral reefs are the saffron streaks rubbed on that chest when he rubbed against the saffron coated busty bosoms of milkmaids; hence, oh, people, let us adore such impregnable-chested entity. [3-46]

Word analysis and exposition

3-46. mR^iga mada pa~Nka sa~Nkara visheShita = deer's, musk, ooze, enriched with;

vanya mahA giri taTa gaNDa = of forest, a great mountain, peak, among its boulders; gairika ghana drava vidrumitam= with plants and herbs, [mixed with their] thick, ooze, made as mountain coral reef;

further reddened:

gopa vadhU stana kalasha sthalI = milkmaids, bosoms, pitcher like, [which is decorated] at that place; ghusR^iNa mardana kardamitam= with meadow saffron, by rubbing, [his chest] begrimed;

ajita bhuja antaram bata = invincible, shoulders, in between - chest - of nArAyaNa;

hè [janAH] = oh, people; bhajata = hold in adoration.

English rendering

Enmeshing whole world with hi sidelong glances that are fully drenching all worlds called a tree in order to make it sprout leaflet from its base to treetop, that one has assumed a cowboy's mien in the form of just a boy with a delicately pretty face akin to moon's orb, hence, that enemy of demon madhu in the embodiment of nonpareil charm drench us too thoroughly with his grace. [3-47]

Word analysis and exposition

3-47. apA~Nga jAlaiH= with sidelong glances, with a mesh like; bhuvanam= whole world called tree; A+mUla pallavita lIlam = right from base to treetop, made to sprout leaflets, one who has sportily capability; A+si~NcatI = it is fully drenching [whole world called tree];

AdR^ita gopa veShA = one who assumed a cowboy's mien;

bAla AkR^itiH= in a boy's, form;

mR^idula mugdha mukha indu bimbA = delicate, pretty, with a face, called moon's orb;

madhu vidviShaH = to demon madhu , who is an enemy of; mAdhurya siddhiH= lokottara saundarya paripAka = such a nonpareil embodiment of charm; naH avatAt= us, let protect.

Word analysis and exposition

3-48. vraje= in vraja village - one who moved there for some time; viraNan maNi nUpuram= verily tintinnabulating, jewelled, anklets;

either those feet;

shAr~NginaH caraNa ambhojam = one who wields shAranga bow - vishNu , kriShNa , his feet, called lotuses;

vA = or;

kala haMsa nAditam sarase= in the midst of royal swans', cacklings,in a lake; sarasi shriyA anvitam= [with the lake-dweller's] magnificence, one which is endowed with - ; kamalam = a lotus - a lake bound lotus is bound to receive the grandeur of the resident of the lake - namely lakshmi - when it stands swinging in a beautiful manner amidst the cackle of royal swans which is at par with the infibulations of anklets;

upAsva= you all adore.

Either you adore the lotusy feet of vishNu alias kriShNa who for some time moved in vraja village with verily tintinnabulating jewelled anklets; or else, you may adore their replica, namely a lake bound lotus standing vivaciously amidst tintinnabulations-like cackles of royal swans. [3-48]

Source commentary

Parallels, dR^iShTAntA -s: kriShNa's lotusy feet - lotus in lake; vraja - lake; anklets - swans; tintinnabulations- cackle; kriShNa pAda Ashrita lakshmi - sarovara jala Ashrita padmam .

English rendering

While his eyes are like autumnal lotuses, charming blueblack getup ceaselessly trickling sweetness, he is the shelter for shelterless ever surrounded by the smiley-lotusy-eyed damsels of vraja village for they are conditioned by lovegod; hence let us adore that Supreme Being in such a state. [3-49]

Word analysis and exposition

3-49. shArada ambhoja netram= autumnal, lotus like, eyed one; niravadhi madhurimNA = ceaseless, sweetness; nIla veSheNa ramyam= in blueblack, getup, charming; a+sharaNAnAm sharaNam = for shelterless, shelter;

smara-shara paratantra= lovegod, conditioned by; smera netra ambujAbhiH vraja yuvatibhiH = with smiley, eyes, called lotuses, by vraja, damsels; saMveShTitam = one who is surrounded by those damsels; brahma= that Supreme Being; naH avyAt = let us protect.

English rendering

Clearly evident is the abundant resplendence along with divine fragrance in his form, but the oncoming youthfulness is still playing hide and seek in that boy's mien, nevertheless he is an expert in the art and science of cow rearing, besides being naturally charming; let us keep our redemption in such a magnificence of all-world-lordship, now evident as sapphirine-effulgence. [3-50]

Word analysis and exposition

3-50. suvyakta kAnti bhara= clearly evident, resplendence, filled; saurabha divya gAtram= fragrant, divine, body; avyakta yauvana parIta kishora bhAvam = not so evident, youth, encompassed, boy's, mien; gavya anupAlana vidhau anushiShTam = cows, minding, in the art of, having expertise; avyAja ramyam= naturally, charming; akhila Ishvara vaibhavam= all-worlds, lordship's, having magnificence - having magnificence of nArAyaNa; naH avyAt = us, protect.

Source commentary

There is some supramundane refulgence and fragrance in nature, apply that to this boy, who ever remains a boy for our anthropomorphic reasons. Cow-rearing = administering humans; resplendence, effulgence etc = paranjyothi tattvam .

English rendering

At whom the skyey celestials will be hauntingly looking with the sweet grandeur of their eyes that are perhaps the upper limit of vivacity in the craft of Creator; and he who, in sequence, will be obsessively spreading his sidelong glances at the vivaciousness of vraja damsels with his eyes that outpace any craft of Creator; such a frolicsomeness of the only pretty boy in the triad of worlds protect us all. [3-51]

Word analysis and exposition

anvayam: deva kaishorakaM naH avyAt

3-51. ambara AlambinInAm= on the vault of heaven, those that are dependent - goddesses;whose; nayana madhurima shrI = eyes', sweetness, grandeur of; narma nirmANa sImnAm= vivacity, for the craft of, is the upper limit; amarINAm anugatam = [by such] goddesses, one who is followed - one who is looked at constantly;

vraja yuvati vilAsa vyApR^ita apA~Ngam = on vraja's, damsels, vivaciousness, spread over [his looks], one with such sidelong glances;

tri bhuvana su-kumAram deva kaishorakam = in three, worlds, very pretty one, such a god's, boyhood - here mischief, frolicsomeness;

naH avyAt = us, let protect.

Source commentary

In this stanza the yati , caesura, is placed as in Telugu poetry. 1st foot: at a, A ; 2nd foot: na ; 3rd: vra, vyA ; 4th: tri, de . There are many more verses like this employing yati-sthAna as in Telugu poetic way, which is non-essential for Sanskrit poets. Pt. PSRA

English rendering

Which quintessence of his sweetness will be quaffed off by highly involved sages and saints till they are chockfull from top to toe, that philtre is very familiar to the milkmaids of vraja; let that potation of love trickling from the prince of cowherders protect us too. [3-52]

Word analysis and exposition

anvayam: gopAla bhUpAla kumAra mUrtiH naH avatAt

3-52. ati+prasaktaiH yaminAm manobhiH = much involved, sages, with their hearts, A+pAdam A+cUDam = right from tow, to top; ApIyamAnA = that which is savoured - the magnificence of that boy;

rasA= that quintessence of his sweetness - philtre = French philtre via Latin philtrum from Greek philtron , from phileo ‘to love’- not present day potation to excite sexual love;

gopI jana j~nAta = to milkmaids, well-known;

gopAla bhUpAla kumAra mUrtiH = such a son of the king of cow herders; naH avatAt= us, protect.

English rendering

The fawn-eyed milkmaids of brindavana will be agitated when that boy evanishes from their presence, and they feel providential when that boy reappears, filling him with the ripples of wavelets called their romantic and flitting sidelong glances, making every square measure of his body filled with their thrills called florets, as if he is bejewelled with efflorescence; such a flower-studded sapphirine-aura whose delicacy is as good as the blueblackish petal of black-lotus handled by goddess lakshmi, fill light in our lives. [3-53]

Word analysis and exposition

anvayam: [kimapi] dhAma naH kAmAn puShNIyAt

3-53. viprayoga AkulAnAm = by separation, those that are agitated; bR^indAvana mR^iga dR^ishAm = of brindavana, fawn, eyed ones - milkmaids;

diShTyA= providentially;

praNaya capala apA~Nga vIcI tara~NgaiH = with romantic, flitting, sidelong glances, called wavelets, and their ripples;

pulaka mukula= thrills, called buds - efflorescence; Abhoga = [every] square measure [of his body]; bhUShA visheSham = becoming his decorative pieces;

prati-Asannam = when in forefront - of milkmaids;

lakShmI lIlA kuvalaya dala shyAmalam =goddess lakshmi, vivaciously [handling], black-lotus's, petal-like, blueblackish;

dhAma = a certain resplendence;

naH kAmAn puShNIyAt = our, wishes, fulfil.

English rendering

Hail him who has crest of hair adorned with peacock feathers as if they are the droppings of a best peacock like the vehicle of kumAra; locks of curled hair bathed and decorated with the divine flowery rain showered by heavenly maidens; bodily cosmetic is from the herbs of a great mountain no less than the supernal Mt. meru . [ 3-54 ]

Word analysis and exposition

anvayam: kumAraH jayati

3-54. guha= god kumAra ; shikhi indra= his peacock, the best one; pi~Ncha= its feathers; mauliH= one who has on his crest;

sura giri= of gods, mountain - Mt. Meru ; gairika kalpita a~Nga rAgaH= with herbs thereon, made as, bodily, cosmetic;

sura yuvati vikIrNa suna varSha snapita vibhUShita kuntalaH = by heavenly, damsels, bestrewn, with flower, rain, bathed, and decorated, frontal curls;

kumAraH jayati= such a boy, hail him.

English rendering

Hail the lotusy face of that boyish lord for it will be heart-pleasing with an impeccable smile, sweet and slight; hail his eyes for they will be spinning on the cliffy bosoms of milkmaids of vraja, with love and longing. [3-55]

Word analysis and exposition

anvayam: vibhoH a~Ngaja vellitam vijayatAm

3-55. madhura manda shuci smita ma~njulam = sweet, slight, impeccable, smile, is heart-pleasing ;

a~Ngaja vellitam= by romantics, entwined; vraja bAla vadhU jana stana taTI viluThat nayanam = vraja, damsels, folks, bosoms, called cliffs, spinning, eyes;

vibhoH vadana pa~Nkajam = such a lord's, of face, called lotus;

vijayatAm= hail.

English rendering

Hail that Providential and immaculate lotusy face that shines forth with a beautiful and nectarean slight- smile; a little sweating in the love-games with damsels of vraja; with a roseate tender lip fully bathed in smiles and emitting roseate moonshine, and that which is mesmeric to a coterie of fawn-eyed milkmaids. [3-56]

Word analysis and exposition

anvayam: mahat vadana ambujam jayati

3-56. alasa vilasa mugdha snigdha smitam = slow, shining forth, beautiful, sapful, with such a smile;

vraja sundarI madana kadana svinnam = vraja's, with damsels, in love, games, a little sweating;

aruNa jyotsnA kArtsnya [kR^itsna] smita snapita taruNam adharam = like roseate, moonshine, fully, with smiles, bathed, tender, lip;

eNI dR^ishAm vijaya shreNIm = fawn-eyed glances, of eyed damsels, victorious ones, a series of;

or;

vijaya shreNIm eNI dR^ishAm= victories, a series of, of fawn-eyed damsels;

madayat= one that is mesmerising - boy's face;

mahat vadana ambujam = that immaculate, face, called lotus; dhanyam = is providential; mahaH jayati = to that great effulgence, hail.

English rendering

Long live the exhilarant thrills sprouting on the body of that self-effulgence which he gets more: when he gives a tight embrace to the daughter of Milky Ocean when she, as a coyly lady, suddenly wakes up from sound sleep after a love-game with a little scare, by which embrace he thinks that he got all the felicity as good as obtaining a divine dominion - in divine parlance: and when the vivacious sidelong glances of rAdha are cast on his chest, by which flower-casting he thinks that his chest is being adorned by flower-like sidelong glances of his beloved - in human parlance; in such way he who is ever kept exhilarating enliven us also. [3-57]

Word analysis and exposition

3-57. krIDa anta = love-game, after; prati supta= again, sleeping; dugdha tanayA= Milk's, daughter - daughter of Milky Ocean; mugdhA = as a coyly lady; avabodha kShaNa trAsa= waking, in the movement of, with a little scar; ArUDha dhR^idha upagUha [upagahana] = making his way up, tight, for an embrace; ghanAH sAmrAjya sAndra shriyaH= a perfect, divine pleasure's, exuberant, fortune - his own thrills are making him to feel that he got into a heavenly domain in her embrace;

rAdhA keli kaTAkSha vIkShita mahA vakShaHsthalI maNDanA= of rAdha, vivacious, with sidelong glances, that which is seen, on a great, chest, those that adorning [his chest - that boy's thrills];

pulaka a~NkurAH tri bhuvana svAdIyasaH= such thrills, sprouts of, that are for triad of worlds, enjoyable;

tejasaH= of that self-refulgence;

jIyAsuH= long live.

English rendering

Hail the impressions about form of that boy formed in and adored by my heart for a long time; those impressions bear nectar born out of his sweet smiles; whose crown adorned with an insignia of a robust peacock's feathers; eyes broad like lotuses; lotusy face heart-pleasing; that are charismatically flourished by the laudatory glances of milkmaids of vraja, and from which fluidized music will be flowing mellifluously, thus let those impressions be incontrovertible not only in my mind and heart but among one and all. [3-58]

Word analysis and exposition

anvaya: mama vAsanAH jayanti

3-58. mama cetasasH vAsanAH= my, heart's, [accumulated] impressions [of that boy having these factors];

smita snuta sudhA dharAH = from smiles, taken birth, nectar, one who is bearing; mada shikhaNDi barha a~NkitA = robust, peacock's, feathers, made as insignia - of his crown; vishAla nayana ambujA= having broad, eyes, called lotuses; vraja vilAsinI vAsitAH = by vraja, [by the vivacity of] damsels, that flourished; manoj~na mukha pa~NkajA= heart-pleasing, having a face, called lotus ; madhura veNu nAda dravA = mellifluent, flute's, playing, called fluid - that flows from him; mama cetasasH ciram upAsitA = by my heart, for a long time, adored; vAsanAH= rUpa saMskArAH= impressions about that form; jayanti = hail them.

English rendering

Drawing existence from an atomic part of a bit of a drop of Omni-love of the Omnipresent, the elemental love is reigning supreme positioning itself on the other end of all emotions; then, how about that ne plus ultra love whose existence is made known through the peacock feathers on crown and by its heart-pleasing nectarine face? Hence, all hail to the enrichment of that Universal Love called sapphirine-effulgence.

The beauty of that sapphirine-effulgence is an ocean of ambrosia. manmatha , the Love-god is a creation from an infinitesimal particle of that ocean. With that much charm love-god deems that he is the limit for any charming features and reigns supreme in the matter of 'love'. But one can imagine the incomparable charm of that sapphirine-resplendence which by its own nature is the nectarine refulgence, identity revealed by the peacock feathers on crown, meaning that such refulgence is markable only by mental eye - hasti mashaka antaram . [3-59]

Word analysis and exposition

anvayam : asau sarasa kAnti sudhA samR^iddhiH jIyAt

3-59. pa~Nca bANaH= shR^ingAra rasa adhiShTAtR^i tattvam = the elemental entity presiding over the element called love, generallylove-god;

yat= whose [ kriShNa's prodigy's]; bindu lesha kaNikA = a drop, a bit of it, an atom of it ; parimANa bhAgyaH= having that much sized, luck; saubhAgya sIma padam a~Ncati = fortune's, upper limit, in such a position, [lovegod is] becoming an adornment to that position;

asau= such as it is; shikhi shikhaNDa kR^ita avataMsA = peacock's, feathers, made as, its insignia on crest;

sAMsiddhikI sarasa kAnti sudhA samR^iddhiH = which by its own nature, heart-pleasing, resplendence, called nectar, its enrichment;

jIyAt= hail to it.

English rendering

Hail that boyish self-refulgence which by the width of his lovely wide eyes is filling everywhere; magnificent with nectarine smiles, a shade of which intimidates the autumnal moon; repeatedly relishable to aesthetician discarding all the other arduous methods of hermits or anchorites; rotundity of the bosoms of milkmaids is his terra firma; above all that sapphirine-refulgence has boy's impudence as his form. [3-60]

Word analysis and exposition

anvayam: kishoram mahaH jIyAt

3-60. vishAla tarayoH dR^ishoH AyAmena = wide, muchly, with eyes, by their width; a+kShayyam = not, abating - filled everywhere;

Ardra smita cChAyA uddharShita shArada indu lalitam = wettish, smiles, with a shade of them, intimidated, autumnal, moon, magnificent;

rasikaiH= by aestheticians; aparAn AyAsAn vidhUya = other, laborious methods, on shaking off; muhuH AsvAdyamAnam = repeatedly, relishable;

unmada vallavI kuca bhara AdhAram = romanticized, milkmaids, bosoms, fullness, having as his terra firma;

shishoH cApalya mAtram = boy's, impudence, alone- is his form; kishoram= boy like; mahaH = a self-refulgence; jIyAt= hail .

English rendering

A petty village vraja is the capital, or the encampment of armies; rope used to tie calves dangling on shoulders of cowboys is the sceptre seeing which subjects pay taxes; a few cowmen gathering around are ministers and other retinue; nondescript milkmaids are queens in palace-chambers; cosmetic material are either herbal colours or the coloured feathers like those of peacocks, oh, god, oh, god, what a kingship is it when seen by horn-catch syndrome ... nevertheless, they say, 'he is the lord of triad of worlds...'he is the Supreme Being....' etc - but how? [3-61]

Word analysis and exposition

anvayam: tadidam shR^i~Nga grAhikayA trilokeIshvaram prAhuH

3-61. vrajaH= vraja village; skandha AvAra sadaH [prajAH] = armies, encampment, assembly, or, their capital [or, subjects];

skandha Alambini vatsya-dAmni= on shoulders, dangling, calf's, rope; dhanadA = money giver - a sceptre seeing which taxes are collected;

katipaye gopAH = a few of the, cowmen; sahAya+AdayaH= ministers and other retinue;

gopa a~NganAH= milkmaids; sva a~NganAH= own, ladies [i.e. queens in palace-chambers];

shR^i~NgArAH= cosmetic materials; giri gairikam vA shrImanti barhANi = herbal colours, or, coloured feathers like those of peacocks; shiva shiva = oh, god, oh, god; shR^i~Nga grAhikayA [nyAyena] = [if judged by] by horn-catch syndrome;

idam tat= this is, that - boy's kingship;

tathApi = even then; [katham] tri loka Ishvaram prAhuH = [how] tri-word, as lord, they say.

Source commentary

Horn-catch syndrome: shR^i~Nga grAhika nyAya: A cow herder shows one cow by catching its horn, and tells 'here is my cow...' when he intends to sell a batch, a kind of benchmark - a horn-mark. The buyer is expected to understand that all the other cows have been reared in the fashion of this cow shown, without examining each and every cow in the lot.

English rendering

That sapphirine-resplendence is keen about decorating peacock feathers on his crown; very beautiful though blueblackish by complexion; whole body drenched with the only quintessence of his, called the pleasance; ever bent on residing in the thought-processes of aestheticians drawn closer to him by virtue of his pastime frolicking; amuser of world with streams of ambrosial pastimes; above all, a darling of milkmaids. Such as he is who will not be responsive to him or his pastimes? ['3-62]

Word analysis and exposition

3-62. shrImat barhi shikhaNDa maNDana juShe = prosperous, peacock, feathers, in decorating, much interested;

shyAma abhirAma tviShe = though blueblackish, very beautiful, with complexion;

lAvaNya eka rasa avasikta vapuShe = pleasance, the only, quintessence, with which drenched, is his form;

lakShmI saraH prAvR^iShe = for prosperity, called a lake, an abundant rain;

lIlA AkR^iShTa = by his pastimes, those who are drawn closer; rasaj~na= to such aestheticians; dharma= citta vR^itti= thought-process; manase = who is bent on;

lIlA amR^ita srotase = who [amuses world with] pastimes, called ambrosial, streams;

gopI jana preyase= for milkmaids, a darling;

such as he is;

mahase = he is great resplendence;

in his respect;

ke vA na spR^ihayanti = who will, not, be responsive; hanta = my god!

English rendering

Lips fully roseate, eyes bashfully wavering, a fount of gladness and wonderful refulgence, smiles flourishingly nectareous, such a face of murAri hallmarked with half-closed eyes is luring for reminiscing to devotees or to the romancers, rAdhA Adi shR^ingAra bhAvanA pUrNa hR^idyA -s, oho, what a delectable lad he is. [3-63]

Word analysis and exposition

anvayam: murAreH Amudrita Ananam, aho, madhuram

3-63. A+pATala adharam = fully roseate, lips; adhIra vilola netram= bashfully, wavering, eyes; Amoda nirbharitam = [from him causable] gladness, completely filled with - or, fragrances, filled with; adbhuta kAnti pUram = [from him radiating] wonderful, effulgence, filled with; AviH smita amR^itam = flourishing, smiles, called nectar; murAreH Ananam = of murAri , such a face; A+mudrita madhuram= imprinted [with half-closed eyes], is sweet; anusmR^iti lobhanIyam= for reminiscing, luring; aho = oho; or; anusmR^iti lobhanIyam Amudrita Ananam, aho, madhuram

English rendering

Wake up, oh, heart, wake up, after a long time your merit are fructified; here it is, the full-fledged salvation is in your fore - kriShNa rUpa niratishaya sukham - leave all other fallacies and experience it. [3-64]

Word analysis and exposition

anvayam: cetaH! pUrNa nirvANam puraH sthitam anubhUyatAm

3-64. hè cetahH jAgR^ihi jAgR^ihi = oh, heart, wake up, wake up; bhavataH cirAya caritArthatA = to you, after a long time,fructification of merits [fulfilled]; idam idam = here it is, here it is; pUrNa nirvANam puraH sthitam = full-fledged, salvation, before you, available; anubhUyatAm = experience it.

English rendering

Highly succulent is that resplendence in a boy's form, which by virtue of feet is roseate, coiffure thickset, mercy-drenched eyes broad; mascara like body charming; age-wise boyish, where his precursory form of nArAyaNa is ageless. [3-65]

Word analysis and exposition

anvayam: [kimapi] mahaH madhuram, aho

3-65. caraNayoH aruNam = by feet, roseate; kaca-bhare bahulam = by coiffure, thickset, karuNa ArdrayoH dR^ishoH vipulam= mercy, wet with, by eyes, broad; a~njana mecake vapuShi ma~njulam = like mascara, of eyes, body, charming; vayasi bAlam = by age, very young; mahaH aho madhuram = that resplendence,oho,succulent is that entity.

Or

karuNa ArdrayoH caraNayoH aruNam= mercy in his heart descended to feet wetting them with mercy, hence feet appear to be mistily roseate, where a dewy rose cools tempers;

dR^ishoH vipulam [vimalam] = by eyes, very broad [or, highly impeccable];

a~njana mecake vapuShi = mascara like bodied one; and he is;

ma~njulam = charming;

English rendering

My salutations are to that girlish supreme goddess who is heart-pleasingly crested with tiny garlands and peacock feathers on coiffure, forehead adorned with a queer mark made by deer musk produced on mountains, whose by appearance itself is eye-quenching without any add-ons like jewellery or other fineries; who is obsessed over the nectarine melodies of magical flute alone, body blueblackish like tender tamAla plant. [3-66]

This verse and 18th say that the poet adores kriShNa in the form of goddess bAla , who will be generally worshipped in the form a shabara damsel - bAlopAsana .

Word analysis and exposition

anvayam: parAm devatAm bAlAm aham vande

3-66. mAlA barha manoj~na kuntala bharAm = with garlands, with peacock's feathers, heart-pleasing, coiffure;

vanya prasUna ukShitAm = with forest, produce, drenched - one suffused in wild-flowers, as in worship;or, one is submerged under tulasi leaves garland;

shaileya drava kL^ipta citra tilakAm= with mountain produce, liquid [deer musk], adorned with, queer, forehead mark;

shashvat mano hAriNIm = by his own nature, heart-pleasing in appearance - without add-ons like jewellery etc

lIlA veNu rava amR^ita eka rasikAm= magical, flute's, in melodies, called nectar, alone, obsessed one;

lAvaNya lakShmI mayIm= attractiveness, called prosperity, an epitome of;

bAla tamAla nIla vapuSham = tender, blackish tree called tamAla , in such a black hue, bodied one;

bAlAm parAm devatAm = at such a girlish, supreme goddess - female - i.e. Supreme Being;

aham vande = I, revere.

English rendering

I say the feature of that boy are very tender: his feet considerably soft, ankles fragile, babyish buttocks bulky, arms somewhat lengthy, chest a little broad, a knobby navel on belly, lips sweetly, face puerile, eyes vivacious, coiffure thickset, getup rustic, with them that sapphirine-effulgent-toddler will be an eye-feast. [3-67]

Word analysis and exposition

anvayam: [kimapi] mahaH manoj~nam, aho

3-67.[The tender features of that boy are:] mR^idu pade guru = soft, by feet, considerably - tender footed; gulphe gUDham = ankle-bone, non-protruding - not yet grown; jaghana sthale ghanam = waist-line, bulky -babyish buttocks; bAhvoH dIrgham = arms, lengthy; uraH sthale vishAlam = chest, broad; udare nalinam= on belly, a lotus like knobby navel - not compacted yet; adhare madhuram = lips, sweetly; vaktre mugdha= face, babyish; vilocane vilAsi = eyes, vivacious; kaca bhare bahu= coiffure, thickset; veShe vanyam= getup, rustic;such a; aho = oho! mahaH= resplendence; manoj~nam = heart-pleasing; [iti aham vacmi = thus I say].

English rendering

Whose naïvety is advancing with the advancement of youth; wringing more melodies by incessant fluting; looking forward with his sidelong glances for a relish of intimacy with milkmaids, such as he is I salute that fortune of great cowherd nanda. [3-68]

Word analysis and exposition

anvayam: tametam name

3-68. sujAtena = by noble birth, [or, sujAnena = by advancing youthfulness]; maugdhyam= boyish charm - naïvety; jihAnam jihAnam= acquiring, acquiring - his charm is advancing with the advancement of youth;

veNunAdaiH sudhAm duhAnam duhAnam= by fluting, of melodies called nectar, milking, milking - wringing more melodies by incessant fluting;

su-dIrghaiH apA~NgaiH lihAnam lihAnam = with very wide, sidelong glances, licking, licking = lick one's lips (or colloq. chops) 1] look forward with relish. 2] show one's satisfaction - looking forward with relish for the intimacy of milkmaids, or say devotees

mahA nanda sarvasvam= great, nanda the cowherd's, everything - that boy ; here some cleave this as mahA Ananda sarvasavam ,which is out place as every other item is said wrf kriShNa;

tam etam name= him, such as he is, I salute; or, etannAmastAt = etam+namaH+stAt = meaning is the same.

Source commentary

A grammarian's headache said to be there in this verse. tyAgArthaka - hA- dhAtu is parsmaipadi . In tAcChUIlyArtham it gets pratyayam:- cAnash . Then it become jihAnam., meaning - leave off. Though grammatically it is a parasmipadi , the poet used it in Atmanepadi . Hence, there occurs confusion. Then, jihAnam jihAnam sujAnena maugdhyam should mean: "I am unable to understand that your childhood is a past thing - i.e., even if you entered into adolescence, your childhood's charm is still lingering..." So says Dr. TVSRao in his edition of this work. Understandably simple, isn't it.

English rendering

I revere that Ultimate god glistening forth with shiny peacock's feathers on headgear; smiley face cute and exquisite; vivacious sidelong glances swarming everywhere; a niche of salvation for his devotees; blueblackish like a new raincloud; one who is replete with the requited gladness he causes in his adherers; above all, a conglomerate of babily lusciousness. [3-69]

Word analysis and exposition

3-69. lasat barha ApIDam = shining forth, peacock's feathers, as headgear; lalita lalita smera vadanam= cute and exquisite, smiley, face; bhramat krIDA apA~Ngam = swarming, vivacious, sidelong glances; praNata janatA nirvR^iti padam= to the devoted, people, salvation, a niche [2 a comfortable or suitable position in life]; nava ambhoda shyAmam = like a new raincloud, blueblackish; nija madhurim Amoda bharitam= by his own, sweetness, that causes gladness [to devotees], one who is filled [with such gladness of devotees]; pari-milita kaishoraka rasam = a conglomerate of, boy's, lusciousness; param devam vande = such an ultimate god, I revere.

English rendering

My metnal eye perceives him as if he is an entirety of sprightliness by virtue of his face; by smiles as if he is a dab hand at any given sweetness; by glances as if he the personification of ever-youthful mercy; with them this boy appears as if he is the fructification of causeless firm devotion of mine. [3-70]

Word analysis and exposition

3-70. Ananena sArasya sAmagryam iva = [by virtue of] face, of sprightliness, an entirety, as if; smitena mAdhurya cAturyam iva = by smiles, sweetness, fineness of, as if; IkShitena kAruNya tAruNyam iva = by glances, mercifulness, youthfulness, as if; idam = this [boy]; me dR^ishoH = my, of [mental] eye; cApalya = a+hetuka gADha Asakti= to thecauseless, firm devotion; sAphalyam = fructification.

Word analysis and exposition

3-71. deva = oh, god; yatra vA tatra vA = whichever, whatever, whatsoever - time place and action; yadi [vayam] = if, [we]; vishvasimaH tvayi = have belief, in you; just by the dint of that alone, for us; nirvANam api durvAram = salvation, even, unhindered; arvAcInAni = about lesser effects than salvation, like puruShArthA-s; kim punaH= why retell about them.

If we believe in you, oh, god, at whichever time, at whatever place, and in whatsoever action, unhindered is our salvation just by the dint of that belief; then why reiterate redundantly about lesser humanly gains? [3-71]

English rendering

Those that are venerated by milkmaids purblind with passion, that are swarmingly adored by honeybees called the choicest sages, that are sprightly vivace like the swaying and swinging roseate lotusy buds, such as they are, here is my humble palmfold at those roseate lotus-buds called your feet. [3-72]

Word analysis and exposition

3-72. hè svAmin = oh, lord;

rAga andha gopI jana vanditAbhyAm = with passion, purblind, milkmaids, by folks, those that are venerated;

yogi indra bhR^i~Nga indra niShevitAbhyAm = sages, best ones, called honeybees, best ones [among honeybees], those that are highly adored;

A+tAmra pa~Nkeruha vibhramAbhyAm= roseate, like red-lotuses, those that have vivace in movement;

such they are, at those;

te padAbhyAm= at your, feet; ayam a~njaliH = this is my, palmfold.

English rendering

Here is our praisesong for that young man, who lends an ear with a compassionate feeling to the naive words of the beauties of vraja village, befitting to their rusticity and expressing their anguish.

One who is compassionately listening to the anguished ultramundane speech - apauruSheya shruti sarasvati muhurbhAShaNAH - of milkmaids, if those milkmaids are viewable as saints and sages in early incarnation, though expressed in a loutish language of cowwomen, always wishing to bide their time in almighty's presence and to own him, our praisesong is for him. [3-73]

Word analysis and exposition

3-73. vraja sundarINAm = vraja village, of beauties;

a+kR^itrimANAm = not, artificial - naive [ or, akR^itrima a+shrAnta ca= neither artificial, nor fatigued ] sarasvatInAm = words, appeals; and;

artha [Arta] anulApAn ca = meaningful [or, anguished] speeches, also;

Ardra Ashayena= compassion, with a feeling of; shravaNa a~Ncalena = by ears, edge - lending some ear; sambhAvayantam = one who is entertaining;

taruNam gR^iNImaH = some young man, we praise; [ gR^I = speaking]

English rendering

Someone with a pleasantly face, sidelong glances through sluggish eyelids, flaunting a beautiful flute, an youngling in age and ripples of grace undulating from him, such as he is, I wish him to be present in my heart ever and anon. [3-74]

Word analysis and exposition

3-74. madhura mukhA = with a pleasant, face; manthara apA~NgA = with sluggish [eyelids], sidelong glances; kara kalita lalita vaMshA= in hand, flaunted, beautiful flute; kishorA= of young age; kApi kR^ipA laharI= someone, with graciosity, as ripples; mama manasi sannidhattAm = in my, heart, always be present.

English rendering

tAtparyam : sulabham

Word analysis and exposition

3-75. shikShita pAshu pAlyAH= well trained, cow, minders / minder; bAlya AvR^itAH = juvenile-adolescence, those / he who is overlaid with; or, bAla AvR^itAH = surrounded by other cowboys;

barhi shikhA avataMsAH = those that have peacock feathers as headgears / headgear;

prANa priyAH = loveable to anyone; prastuta veNu gItAH = fluting melodies on flutes / flute;

dR^ishoH shItAH= for onlookers, refreshing - eye-feast;

shItala gopa kanyAH = targeted, by milkmaids - milkmaids whose glances always target them / him; naH rakShantu= such as they are, let them / him protect us.

Source commentary

Here plurality and femininity - bahuttvam, strItvam are adopted in respect of kriShNa .

English rendering

One whose lips approximate a nosegay arranged with his smiles , flute's melodies emulate nectar, frequent glances proximate with eternal vigilance, prideful sidelong glances reckon him as laden under saucy-garlands, suffusion of goddess lakshmi in his chest takes after his tight hugging of her, let that universal god with all these attributes bechanced on earth protect us all. [3-76]

Word analysis and exposition

3-76. smita stabakita adharam= with smiles, made as nosegay, lips; shishira veNu nAda amR^itam= refreshing, flute's, with melodies, made as nectar; muhuH tarala locanam = repeatedly, moving, glances; mada kaTAkSha mAlA Akulam = with prideful, sidelong glances, laden with garlands; uraHsthala vilInayA kamalayA samAli~Ngitam = in chest, who is already unified, ekIbhUtam , with such goddess lakshmi, well embraced; bhuvaH talam upAgatam = on earth's, surface, who has come; such a; bhuvana daivatam = for universe, a god; pAtu naH= protect us.

English rendering

tAtparyam = sulabham.

Word analysis and exposition

3-77. nayana ambuje = in the matter of eyes, called lotuses; kAma dugham = desires of devotes, can be milked [from those eyes];

hR^idaya ambuje = in the point of heart, called lotus; kim api kAruNikam = [that heart is] indescribably, graceful;

caraNa ambuje = in terms of feet, called lotuses; muni kula eka dhanam = for sages, a host of, the only, asset [- hence all saints and sages hover around those feet];

vadana ambuje = with respect to face, called lotus; vraja vadhU vibhavam = it is vraja, damsels', gorgeousness; bhajata = hence, adore him.

English rendering

tAtparyam= sulabham.

Word analysis and exposition

3-78. rasa antarANAm= for bhAvanA-s , emotive states, other ones - for any other emotive state; nir+vAsanam = without, a shelter - makes any other emotive state as shelterless - because he is shuddha Ananda rasa rUpa ;

nirvANa sAmrAjyam iva avatIrNam = emancipator, sovereignty, as if, incarnated on earth -he incarnated on earth as if he is the sovereignty for salvation;

a+vyAja mAdhurya mahA nidhAnam= without, any cause, for nectarousness, a great repository - a great repository of nectarousness without vested interests;as such he is for the simpletons like;

vrajAnAm adhidaivatam = vraja villagers, a presiding deity; such as he is; naH avyAt = let him protect us also.

English rendering

tAtparyam= sulabham.

Word analysis and exposition

3-79. abhimata gIta veSha harShAt = by them [milkmaids] likable, by his music, and by his getup, with happiness caused by such loveable aspects of music and getup of that boy; gopInAm = milkmaids with such endearment;

ApIna stana bhara nirbhara upagUDham =with fully robust, bosoms, bustiness, very tightly, one who is hugged;

kelInAm rasaiH upAsyamAnam = in such and such frolicking, with such an enjoyment, one who is adored - by milkmaids;

kAlindI pulina caram= on river kAlindi , sand beds, one who is wonted to meander;

param mahaH= that ultimate, resplendence; naH avatu = us, protect.

Word analysis and exposition

3-80. khe cara a~NganA mAnanIya mR^idu veNu nisvanaiH = by empyrean, damsels, acceptable, softish, fluting, melodies; kAnane kR^ita Aspadam = woodlands of brindavana, on who made as his abode; kAla-megha kalaha udvaham = with raincloud, variance, one who is causing - by his complexion; kim api mahaH = some ineffable, resplendence; naH manasi khelatAm = be playing in my heart.

There is certain ineffable effulgence that made brindavana woodlands as its abode and plays melodies on flute to the applause of empyrean damsels, namely apsarasA -s virtuosic in gAndharva vidya , which self-refulgence is at variance with rainclouds by virtue of its blueblack complexion, such as it is let that little- sapphirine-resplendence play on the playground called my heart. [3-80]

English rendering

That leader of vraja people who on his sides has files of fawn-eyed milkmaids sluggish by the weight and fullness of their derrière, yet purling around him like swirling brooklets of romance according as their streaming love towards him; who with his two arms that are akin to the flowery-arrows of manmatha , resting in his quiver for a while, entertaining those milkmaids, may protect us for he is supramundane and beyond the scope of devotional prattle, yet readily obtainable only by madhura-bhakti . [3-81]

Word analysis and exposition

3-81. alasa shroNI bhara prauDhibhiH = sluggish, with buttocks', weight, those that are with such fullness;

veNI bhUta rasa kramAbhiH = [their love becoming] streams [like long swinging braids of women], standing in rows, like columns of romantic brooklets according as their streaming romance;

eNI shAba vilocanAbhiH = fawn-eyed milkmaids;

with such a pack of milkmaids;

shreNI kR^itAbhiH = formed in rows - milkmaids who filed at his sides;

abhitaH vR^itaH = on two sides, hemming in;

rati-pateH tUNI shayaiH sAyakaiH= lady rati-devi's, husband - manmatha, in his quiver, resting, arrows;

[iva]= those two that are like the flowery-arrows of manmatha resting for a time in his quiver;

dvau ca pANI = with [such flowery-arrows-like] arms; vinodayan = one who is entertaining milkmaids;

vANInAm+a+padam = for word, not, an orientation - beyond the scope of words;

param= that which is supramundane;

vraja jana kShauNI patiH = such a vraja villages, peoples, leader; pAtu naH = save us.

Source commentary

In this verse alliteration and yati sthAnam is on the syllable Ni .

English rendering

I visualise that boy who during the recess of cattle minding sits under the thick shade of black tamAla tree whereabouts a brooklet of kAlindi river is plying, by tucking a small cattle-horn in his girth and shifting flute to left hand, before a lotus leaf born in the aits of rive kAlindi containing curd-rice, readying himself to savour that midday meal. [3-82]

Word analysis and exposition

3-82. yaH= which bAlakriShNa ; vAme pANi tale = in left, palm; madhuram veNum= sweet sounding, flute; and; kaTi prAnte = at waistline, place - in girdle; viShANam ca = a small horn [to make sounds at cattle], also; nidhAya = on keeping; prati kalam ca gAH vilokayan= every, minute, at cows, also, while inspecting; tamAla niviDa cChAye= under tamAla tree, thick, shade; puraH sa~ncarat toye= in his fore, moving, [ kAlindi's ] water - a brooklet of kAlindi flowing thereabout; kAlindI puline= on kAlindi , sand beds; toyaja patra pAtra nihitam= water, born leaf - in lotus-leaf, vessel, placed; dadhi annam= curd rice; ashnAti = who is savouring; tam bAlam alokaye = him; that boy, I visualise.

English rendering

Which self-resplendence has become an adornment of erasable-tattoos made with deer's musk on the moon like faces of milkmaids; which shone forth like unfolding black lotuses placed in the golden pitchers called the bosoms of goddess lakshmi for sanctification of waters in the vessels; which turned out as a fetish readymade balm for sages seeking salvation, that resplendence with a name tag blueblack bAlakriShNa , I adore. [3-83]

Word analysis and exposition

3-83. yat= which resplendence;

gopI vadana indu maNDanam = milkmaids, for faces, called moons, an adornment - for such moon like faces;

kastUrikA patrakam abhUt = with deer musk, foliage-adornment, has become;

yat = which resplendence;

lakShmI kuca shAta kumbha kalasha vyAkosham indIvaram abhUt = goddess lakshmi's, bosoms, called golden, pots,in them unfolding, black lotuses - have become;

yat= which resplendence;

yoginAm nirvANa sAdhana vidhau siddha a~njanam abhUt = for sages, in salvation, obtaining, processes, ready-at-hand, balm, one that has become;

tat shyAmalam kR^iShNa abhidhAnam mahaH= that, blueblackish, kriShNa , named entity, called self-refulgence;

naH hR^idaye AviH astu = in our, heart, let reveal.

English rendering

Let my worship be unto that charming go-vinda whose bodily hue is like the fully bloomed black lotus; face moon like; one with predilection to wear peacocks' feathers on crown; one enrobed in ochry silks, shrI-vatsa mark on chest and kausthubha jewel dangling thereon, while every limb is adorned with unreprovable ornaments; always hemmed in by hosts of cows and cowmen; unsurceasingly engrossed in fluting mellifluous melodies, whereby milkmaids tend to worship him with the black lotuses called the eyes. [3-82]

Word analysis and exposition

3-84. phulla indIvara kAntim = bloomed, black-lotus like, bodily hued; indu vadanam= moon-like, by face; barha avataMsa priyam = peacock's feathers, as crest adornment, who is interested in; shrI vatsa a~Nkam = one who has shrI-vatsa mark on chest; udAra kaustubha dharam= one who is wearing kausthubha jewel; pIta ambaram= yellow silks, clad in; divya a~Nga bhUSham = with best [ornaments], limbs, one who is ornamented; gopInAm nayana utpala arcita tanum = by milkmaid, eyes, called black lotuses, his form, one who is worshipped; go gopa sa~Ngha AvR^itam = by cows, cowherds, groups, one who is surrounded ; kala veNu nAda niratam= beautiful, flute's, melody, one who is engrossed; sundaram govindam = beautiful, govinda ; bhaje = I worship.

English rendering

In the calyx of whose navel-born lotus Creator brahma sits like a honeybee; in whose chest goddess lakshmi made her frolicking adobe; from whose feet the celestial river ganga emerged only to become a head ornament of god shiva ; whose eyes are moon and sun - why these many analogies and concomitances - on reminiscing whose name all the sins are attenuated, him I worship and let that keshava protect us all. [3-85]

Word analysis and exposition

3-85. vidhiH= vidhAta= brahma;

yat nAbhI sarasIruha antara puTe bhR^i~NgAyamANaH [tiShTti]= in whose, navel, lotus, inside, calyx, like a honeybee, [one who sits];

yat vaksha kamalA vilAsa sadnam = whose, chest, for lakshmi, [made as her] play, house;

yat pAda abja vinisR^itA sura nadI shabhoH shshiro bhUShaNam= from whose, feet, called lotuses, emerged, celestial, river [ ganga has become] god shiva's , on head, an ornament;

indu inau yat cakshuShI ca = moon, sun, [form] whose, eyes;

yat nAma smaraNam dhunoti duritam = whose, name, reminiscing, cleanses, [all] wrongdoings;

saH keshavaH naH pAyAt = such keshva , protect us all.

Word analysis and exposition

3-86. ghoSha-yoShit kaTAkShAH= milkmaids', sidelong glances - are becoming;

murAreH pAda mUle = murAri's , feet, at the base of; asita jalajaiH a~njaliH = with black, lotuses, stoup [a holy-water basin ] like palmfold; nAbhi sarasi mInAH= at navel, called lake, like fish; hR^idaye mAra bANAH = at heart's place, lovegod's, arrows; kaNThe hari maNi mayA hArA= at neck, indra-nIla jewelled, as necklaces; vaktra padme dvirephAH = at lotusy, face, like honeybees; cikura nicaye pi~ncha AcUDAH = at curly head-hair, [they become] peacock feathers crest ornament; sA kaTAkShAH= those, sidelong glances; asmAn rakshantu = us all, protect.[ tvAm rakShantu= protect you - is said to be incongruous with the vein of poetry, hence asmAn rakshantu is taken - Pt. PSRA].

The sidelong glances of milkmaids beamed at murAri mutate at various places of his physique from toe to top. They appear as stoup-like palmfold filed with black lotuses at his feet; like shoals of fish swimming at umbilical place; like ricochetting flowery-arrows of lovegod at heart; as spectacular necklaces encrusted with indra-nIla jewels at neck; swarms of honeybees flitting at his lotusy face; as opalescent peacock feathers on his curly coiffure, such as they are those transmutative sidelong glances of milkmaids protect us all. [3-86]

English rendering

Waking up in the dawn with the noise of curd churning, tiptoeing into milkmaids houses, quickly putting out lamps still burning with puffs exhaled from his lotusy face, he who is wonted to consume butter in neighbours houses, that gopAlabAlakriShNa protect us all. [3-87]

Word analysis and exposition

3-87. prabhAte = in mornings; dadhi mathana ninAdaiH tyakta nidraH= by curd, churning, sounds, who leaves of, sleep; nibhR^ita padam vallavInAm agAram praviShTaH= with soundless, steps, milkmaids, houses, on entering; Ashu mukha kamala samIraiH = by quickly, from face, called lotus, with airs [puffs]; dIpAn nirvApya = lamps [still burning in wee hours of day], on extinguishing; kabalita navanItaH = one who consumed butter [in other houses]; gopAla bAlaH pAtu = let that gopAlabAlakriShNa , protect us.

English rendering

Let us mull over every morning on that butter thief who bestirs himself at dawn casting aside sleep with the butter churning noises, with an immaculate lotusy face freshened at the end of a sound sleep that will be eye-catching, on which face his two eyes glisten like lotuses just woke up with the arrival of sun in morn. [3-88]

Word analysis and exposition

3-88. prAtaH dadhi ghoSha vinIta nidram = in morning, by curd, churning, who casts aside, sleep; nidra avasAna ramaNIya mukha aravindam = sleep, at end of, freshened, face, called lotus - one with such a face; hR^idya Anavadya vapuSham = heart-pleasing, immaculate - faced one - here our concern is only with face not whole vapuSh; nayana abhirAmam = eye pleasing one; unnidra [ut+nidra] padma = up, from sleep, [like] lotuses - like lotuses just woke up with the arrival of sun in morn; nayanam = with such fresh lotusy eyes; navanIta coram= butter, thief; smarAmi = I mull over.

Word analysis and exposition

3-89. phulla= fully bloomed; hallaka = red lotus; vataMsaka= floral ornaments tucked on ears at temples dangling onto cheeks; ullasat = with them shining forth; gallam = cheeks; vallavI cikura vAsita a~NgulI pallavam = milkmaids, by curly hair, fragranced, fingers, called tender leaves - one who has his finger fragranced by the fragrance available in the hairdo of milkmaids, as those fingers are wonted to rifle through those hairdos; Agama gavI= by scriptures, words of; gaveShitam= one who is explored; kam api vallavam bhaje = someone, who is cowboy, I adore him.

Fully bloomed red-lotuses tucked on ears dangling on sides are shining forth as if pecking his blueblackish cheeks; and his fingers are fragranced with the fragrance of milkmaids' hairdos, for those fingers are wonted to rifle through those hairdos, but him, who remained unfathomable even after a peck of rummaging vasty scriptures, let us adore. [3-89]

Source commentary

A flower like lotus knows him, a handsome hairdo of a cowwomen knows him, but not wiseacres anywise versed in scriptures.

In this verse syllable lla is vityAnuprAsa .

English rendering

If the aspersions cast upon him are meditated with an atoning heart and with a non-repeating conduct, identical human sins will get absolved. The misdeed of thieving butter expropriates the wrong of stealing gold etc valuables; the misdemeanour of his cuckoldry exonerates even the worst kind of debauchery, say, student's adultery with teacher's wife; his elimination of rAvaNa in the incarnation of rAma , neutralises brAhmaNa-slaying sin; peccadillo of sucking the breast of a demoness pUtana only to eliminate herexculpates thefault of drinking liquor,hence that kriShNa, an all-in-onemisdoings, protect us all.[3-90]

Word analysis and exposition

3-90. yat = by which reason; asya hareH = this, hari's ; navanIta chauryam = butter, thieving - aspersed, that aspersion; harati steyam = expropriates, sin of stealing gold etc valuable;

asya jAratvam = his, cuckoldry; gurutalpa kR^ita aparAdham = student's adultery with teacher's wife, such an offence; harati= expropriates;

asya = his; dasha-Anana hatyAm = ten-faced rAvaNa's , killing - brahma-hastya in rAma's incarnation; hatiH = neutralises;

pUtanA stana payaH= demoness pUtana , breast, sucking - for killing her; madhu pAna yat doSham= liquor,, drinking, which, flaw - is there; harati= expropriates;

saH kR^iShNaH punAtu = such a, kriShNa , save us all.

English rendering

"You lovegod, don't stay put as you please in my heart called the exclusive resort of mAdhava ... get going, he may come here any moment... who tolerates trespassing on his own house..." [3-91]

Word analysis and exposition

3-91. hè mAra= oh, lovegod; mA rama [mA vasa]= don't, delight here [don't stay here]; yadR^icChayA = as you please; madIya mAnase = in my, heart; mAdhava eka nilaye = which is - for mAdhava, an exclusive, house; asau shrI ramA-patiH iha Agamet [Agama icChet] = that, shrI-hari , to here, may come - at any moment; nija veshma la~Nghanam kaH saheta = one's own, house, trespassing, who, tolerates.

Source commentary

C.f. verse madana parihara ... etc in mukundamAla stavam .

English rendering

That boy in crawling posture keeping left hand and knee in touch with ground, keeping a lump of butter in half-raised lotusy right hand, slouching a little bit and looking at it athirst for gourmandisation, him I adore to my heart's content. [3-92]

Word analysis and exposition

3-92. Aku~Ncitam = a little bent; vAmam jAnu karam ca = left, knee, [left] hand, also; kShitau nyasya = on ground, placing - those left knee and hand on ground - crawling position; dakShiNa hasta padme navanIta khaNDam Alokayantam = in right, hand, called lotus, a butter, lump, while seeing; upAnatA~Ngam = a little crouched bodily shape; bAlam kR^iShNam bhaje = such a bAlakriShNa , I adore; [ or, as in other mms: bAlam mukundam manasA smarAmi].

English rendering

Hectically crawling hither and thither on knees and hands while his knobby ear-hangings and curls of coiffure swing and sway, whereby looking most beautiful as if a ball of honey is in motion, him I call to mind with every dayspring. [3-93]

Word analysis and exposition

3-93. jAnubhyAm pANibhyAm abhidhAvantam= with both knees, both hands, one who is crawling hither and thither; whereby he looks; ati sundaram = most beautiful looking - like a rolling ball; su-kuNDala alakam = with little ear-hangings, curls of coiffure - swinging ; gopAlam bAlam = such a cowboy, baby ; uShaH cintayAmi= every morning, I adore.

English rendering

Oh, rAma, for a while please leave off your bow and arrows and handle jewelly flute and have peacock's feathers as your headgear, whereafter I can adore you... [3-94]

Word analysis and exposition

3-94. sItApate= oh, rAma ; muhUrtam pANyoH kodaNDa sharau vihAya = for a while, in your hands, bow, arrows, on leaving off; maNi cAru veNum= jewel like, beautiful, flute; nija uttama a~Nge= on your, best body limb - head; mAyUra barham ca= peacock's feather, also; gR^ihANa= you take up; pashcAt tvAm praNamAmi = later, I, adore you.

Source commentary

Not that you are a lesser entity to be worshipped, but I prefer a non-belligerent stance of yours, like the unbelligerent entity, madhura mUrti, of sapphirine-boy...

English rendering

Thinking that this fellow is the lord of Milk Ocean in his quintessential entity and a good cow-minder in the present reification, we have taken shelter of this cow-herder's son with an esurient intent to quaff off lots of cow milk and milk products, by which blind following we are rendered as waifs without mother's milk, at least for once, such being the predicament of ours, we are still dawdling after him. [3-95]

Word analysis and exposition

3-95. ayam = this fellow is; kShIra ambhodheH patiH iti= Milk Ocean's, lord, thinking in this way;

gavAm pAlaka iti= [ also] cows, minder, thinking in this way;

kShIra upanayana dhiyA = milk [and milk products], readily getting, with an intention;

asmAbhiH ayam gopa tanayaH shritaH abhUt = by us, this fellow, cow herder's, son, as a shelterer, he became - we took his shelter;

anena yena asmAkam= by which [blind following this fellow], for us;

sakR^it api= at least for once, even;

jananI stanAt payaH api = from mother's, breast, milk, even;

satatam durlabham abhUt = for ever, became impossible to get, has become;

saH pratyUhaH vyaraci = such a, hindrance, has occurred.

English rendering

When I am caressingly embracing you, you are wriggling off my arms and leaving, what so great bout it; leave my hart if you can, then I count upon your guts... [3-96]

Word analysis and exposition

3-96. kR^iShNa; balAt= by your strength; hastam utkShipya = [my] arms [kept around your shoulders], by lifting, yAtaH asi = you are going away; in this mater; adbhutam kim= what so great about it; hR^idayAt niryAsi yadi = from heart, you exit, if; te pauruSham gaNayAmi = your, guts, I can count on.

Source commentary

You cannot leave the incarceration in my heart - for you are ever a captive of loving devotees. These are the words of rAdha or a loving milkmaid. hastam utkShipya is as in shrI rUpagosvAmy's text. Old editions of Telugu text will have hastam AkShipa , where AkShipa is given then same meaning i.e. - wriggling of.

English rendering

If he is the dawning sun for them that are distraught with pitch darkness; if he is a sailboat for them sinking and soaring in deep waters; if he a cloud raining sweet-water to the thirsty; if he is a treasure trove to paupers; if he is medical man to the sick suffering seriously for a long time, let that shauri come to our rescue also with all expedients - for we also sail in the same boat of the above have-nots. [3-97]

Word analysis and exposition

3-97. tamasi [sthitAnAm - as in the syndrome vApyam ashvaH] = [for those that are] in darkness; raviH dyant iva = dawning, sun, as if;

ambu rAshau unmajjatAm plava iva = [for those that are] in waters, drowning, a boat, as if;

tR^iShitAnAm svAdu varShI meghaH iva= [for those that are] thirsty, sweet-water, raining, cloud, as if;

vi+dhanAnAm nidhiH iva [for those that are] paupers, a treasure trove, as if;

dIrgha tIvra AmayAnAm bhiShak iva= [for those that are] for a long time, seriously, sick, a medicine man, as if;

shauriH= that shauri - one who is a scion of a yAdava kind named shUra - kriShNa is there;

naH kushalam dAtum AyAtu = to us, all welfare objects, to give, let him come .

English rendering

tAtparyam= sulabham .

Word analysis and exposition

3-98. masR^iNam kodaNDam = soft to touch, a bow - sugar cane made as a bow ikShu-kodanDam;

sugandhi vishikham = fragrant, arrows - flowery-arrows;

cakra abja pAsha a~Nkusham = a quoit, water-born one [conch-shell], a noose, a goad;

ca = further;

haimIm veNu latAm = goldenly [excellent], flute, called creeper - bamboo flute;

karaiH dadhatam= with [eight] hands, wielding;

sindUra pu~nja aruNam= like cinnabar, wadding-like, vermilion - on in the hue of;

kandarpa adhika sundaram = lovegod manmatha , far more better than, in charm;

smita mukham = smiley faced one;

gopa a~NganA veShTitam = by milkmaids, one who is surrounded;

madana adhipam = lord of, lovegod manmatha;

trai lokya rakShA maNim = for triad of worlds, saviour-talisman called bhakta-chintAmaNi ;

tam go+pAlam abhajam = him, that cow minder, I adored; [rather, I am adoring].

Source commentary

This is the visualisation of aSTa buja kriShNa.

English rendering

In the evenings of blooming season he who presents himself for a ronde dance on the sandbeds of river kAlindi in brindavana woodlands in his most charming personality that can attract entire triad of worlds, and that has sidelong glances which can entice any celestial or human coquettish woman and who is ardently involved in that ronde dance amidst hosts of milkmaids that are filled with newer and newer romantic thoughts just by the dint of his presence among them, I adore that most beautiful form called with the epithet of vashya gopAlakR^iShNa . [3-99]

Word analysis and exposition

3-99. kusumita samaye= in blooming season - vasanta R^itu ; vana ante= in brindavana woodlands; sAyam kAle= in evening times; saikate candrikAyAm= one sand beds [of kAlindi river], under moonlight;

trailokya AkarShaNa a~Ngam = for triad of worlds, an attractive, form - one who is having such an attractive form made himself available for ronde dance to hosts of milkmaids - who;

sura nara gaNikA mohana apA~Nga mUrtim = for celestial, or humanly, fille de joie , enticing, sidelong glances - one who has sidelong glances that can entice any celestial or human coquettish woman;

navarasa bharitaiH shR^i~NgAra bhAvaiH = with newer sensibilities, filled, of romantic, thoughts; gopa kanyA sahasraiH = with such [romantic] milkmaids, by thousands of them ; sevyam= one who is adorable - one who is surrounded by hosts of milkmaids who are filled with newer and newer romantic thoughts just by the dint of his presence among them;

rAsa kelI ratam = in ronde dance, frolicking, who is involved;

ati subhagam = most, beautiful one;

vashya gopAlakR^iShNam aham= adorable with the epithet of 'vashya gopAlakR^iShNa' ;aham vande = I adore.

English rendering

tAtparyam= sulabham

Word analysis and exposition

3-100. kadamba mUle krIDantam = at kadamba tree, base, one who is frolicking; bR^indAvana nivshitam = brindavana, made as his abode; padma Asana sthitam = [at times] in lotus-posture, one who is sitting; veNum gAyantam= flute, who is playing; a+chyutam = one who does not let devotees fall - besides being unvarying; vande= I adore.

English rendering

tAtparyam = sulabham

Word analysis and exposition

3-101. nIla ambuda Abham = one like a blueblackish, cloud, in hue;

nava maNi vilasat ki~NkiNI jAla baddha shroNI ja~NghA anta yugmam

nava maNi= nine, jewels; vilasat= shining forth; ki~NkiNI jAla baddha = with jingling bells, lace of chains, engrid; shroNI ja~NghA anta yugmam = at waist, at lower end of calves, at fringes of, on both sides;

vipula ruru nakha prollasat kaNTha bhUSham = with wide, black-striped-deer's, nails, shining forth, in neck, ornament;

phulla ambhoja Abha vakram = bloomed, lotus, in shine, with such a face;

hata shakaTa marut pUtana Adyam = one who eliminated, cart-demon shakaTAsura , air-demon tR^iNavarta , pUtana et al - demons;

nandita idra Adi amara varam = one who delighted, Indra et al gods;

prasannam = ready to be graceful;

a+jam= not a created agency; bAlam govindam= such a boyish, govinda ; vAsara Adau pUjayet= at day, start, [oh, devotees] adore him.

English rendering

tAtparyam= sulabham.

Word analysis and exposition

3-102. devaiH vandyam= [ one who] by gods, adorable; vikasita kuruvinda Abham = bloomed, coral-like, in hue; indIvara akSham= lotusy, eyed one; go gopI bvR^inda vItam = by cows, cowwomen, groups, one who is surrounded by; jita ripu nivaham = [one who has] conquered, enemy, hosts; kunda mandAra hAsam= like red mandAra flower, whose smile is; nIla- grIva agrya pi~ncha grathana su-vilasat kuntalam= by violet-necked-peacocks' feathers, tucked, imposing, one who has such a [an imposing] coiffure tucked with violet-necked-peacocks' feathers; bhAnumantam = one who has [multiples of] Sun-gods, dvAdasha Aditya-s, in him; pIta ambara ADhyam = one with ochry silks, enrobed; devam mukundam= such a god, mukunda ; madhyam Ahne = at noon time; ramAyai = for his munificence - saMprApti; dinashaH yaja yaja = everyday, adore and worship.

English rendering

tAtparyam = sulabham . [3-103]

Word analysis and exposition

3-103. mantrI= one who chants gopAla mantra - gopAla manta anuShThAna para;

sAyAhne = in evening times - should ruminate on;

cakra anta dhvasta vairi vrajam = one who by his quoit's, edge, eliminated, enemies, hosts;

a+jitam= insuperable one;

apAsta avanI bhAram = one removed, earth's, burden;

Adyai AvItam= by First Entity - brahma et al, one who is surrounded;

nArada AdyaiH munibhiH tattva nirNIti hetoH abhi-nutam= by nArada and other sages, in the matter of deciding Being and Beigness, one who is extolled;

nirmala a~Ngam= who has impeccable, bodily limbs - anthropomorphically kara, charNa AdyA ;

nir+upama ruciram = incomparably, beautiful;

vishva udaya sthiti apaharaNa padam [param] = for world's, emergence, existence, expiration, the terrain of;

mukti-dam= salvation, giver;

nIla bhAsam = sapphire-hued one,

vAsudevam cintayet = son of vasudeva, ruminate over him [in evenings].

English rendering

tAtparyam = sulabham [ 3-104]

Word analysis and exposition

3-104. akhaNDam aikShavam kodaNDam= one-piece, sugarcane, bow - one handling such a bow in one hand;

ca= further;

pauShpam iShum= flowery, arrows - handling in the other hand;

cakra abja pAsha sR^iNi = quoit, conch,noose, goad - handling in four hands;

plus;

kA~ncana vaMsha nAlam= golden bamboo tube - fluting mohana vamshi with two other hands;

bibhrANam aShTa vidha bAhubhiH= one who is wielding,with eight, kinds of, hands;

arka varNam= goldenly in hue like sun;

madana gopa vilAsa veSham= one in cowboy's, vivacious, getup - called madana gopAla, who is the presiding deity of love - madana tattva adhiShThAta;

harim dhyAyet = on such hari , let us meditate.

Source commentary

Needless to say worship in this madana gopAla getup is scheduled for nights.

Word analysis and exposition

3-105. In certain night someone knocked at the door of some milkmaid; she is answering the door like this:

milkmaid from inside: a~NgulyA kaH kavATam praharati? = who is knocking my door?

knocker from outside: kuTile! mAdhavaH = you cunning girl, this is mAdhava;

milkmaid: vasantaH, kim? = what is it, autumn?

knocker = no, chakrI = not that, I am wheel-handler;

milkmaid: kulAlaH, kim? = oh, potter, you mean;

knocker: na hi, dharNidharH = not indeed, I am bearer of earth's globe;

milkmaid: dvi-jihvA phaNIdraH? kim = oh, you mean double-tongued king of serpents, is it?

knocker: na, aham ghora ahi-mardI = no, no, I myself quashed a great serpent;

milkmaid: khagapatiH asi kim? = so, you are the lordly eagle - is it?

knocker: no hariH = no, I am hari ;

milkmaid: kpIndraH kim? = are you? How are you monkey-chief!

iti evam= in this way; gopakanyA prativachana jitaH = by milkmaid's, by every retort, one who is nonplussed; cakrapANiH = that wielder of disc [of whole universe]; pAtu naH= save us all.[3-105]

Source commentary

The word mAdhava synonyms with autumn; potter handles a wheel while hari wields sudarshana disc; he is the bearer of earth's globe in a tortoise form, while she takes it as thousand-hooded serpent AdisheSha , which serpent has two tongues while the knocker of the door is a double tongued fellow; he curbed a serpent kAlIya while divine eagle garuDa does the same daily; word hari has a dozen meanings of which monkey is one.

This and the next verses rAdhAmohana ... are unavailable in many Telugu mms; hence they do not have vengayAmAtya's Telugu translations.

Word analysis and exposition

3-106. rAdhA mohana mandirAt upagataH san = from rAdha's, beautiful, from house, having come; kriShNa; candrAvalIm UcivAn = to another milkmaid called chandrAvali , spoke this way:

kkriShNa : aye rAdhe! kShemam asti = how are you rAdha ?

tasya vacanam shrutvaA Aha = on hearing these words she asked him;

chandrAvalI : kaMsa! kShemam = how are you, kaMsa !

kriShNa : aye vimugdha hR^idaye! tvayA kaMsaH kva dR^iShTaH = you, innocent girl! Where do you see kaMsa !

chandrAvalI : Where do 'you' see rAdha ! [That embarrassed solecist remained silent];

iti= in this way; vilajjitaH = one who is abashed by her repartee; nata mukhaH = head bent for his catachresis; smeraH= yet smiling wholeheartedly; hariH pAtu naH = that hari , protect us all. [3-106]

English rendering

Whatever contentment you expressed in receiving small-time dinners from vidura , or the gladness from a square meal given by lady kunti , or the satisfaction you derived from the alfresco lunches with fellow cowboys on the mount of govardhana , or the kind of elation in receiving rice-flakes from sudAma / kuchela, or the euphoria from the breastfeed of lady yashoda, or the gladness in receiving reception given by sage bhardvAja , or the joy you had in receiving half bitten fruits from lady shabari , or the compliance you showed in receiving sincerely given food from the wives of sages, or... or... or...or... why this ennuyant list... one thing suffices for all... whatever exhilaration is there to you in smacking the lips of milkmaids, oh, murAri , the same kind of jollity may please be bestowed in receiving this small souvenir called shrI kRiShNa karNAmR^itam . [3-107]

Word analysis and exposition

3-107. muraripoH = oh, enemy of demon mura ; [ te = to you]; vidura arpite= by vidura , furnished - small-time dinner; yA prItiH= which kind of contentment is there;

kunti arpite yAdR^ishI [ prIti ] = by lady kunti given [food], which kind of gladness is there;

govardhana mUrdhni yA [ prIti ] = on govardhana mount [which kind of satisfaction is there with the food given by fellow cow-minding boys];

pR^ithuke yA [prIti] ca = in receiving rice-flakes,[which kind of elation is there in r receiving rice-flakes from sudAma / kuchela ];

yashoda arpite stanye [yA prIti ] = by yashoda , given, breastfeeding [ which kind of euphoria is there in receiving breastfeed from yashoda];

[yA prIti ] bhAradvAja samarpite= [ which kind of acceptance is there in receiving reception given by] sage bhardvAja [in rAma incarnation];

[yA prIti ] shabarikA datte= [ which kind of joy is there in receiving half bitten fruits] given by shabari [in rAma incarnation];

yA prItiH muni patnI bhaktiH acite= [ which kind of compliance is there in receiving food sincerely given] by the wives of sages [in kriShNa incarnation]

above all;

[yA prIti ] yoShitAm adhare= [ which kind of exhilaration is there] in the milkmaids', lips;

atra api= in this small present called shrI kR^iShNakarNAmR^itam; tAm= that kind of; tAm= gladness; kuru = you please endow.

English rendering

As with a mountain fragmented just by the stroke of Thunderbolt, the cage crafted with bars or wires called sins, in which one's soul called parrot is intricately hutched, will be shattered to smithereens just by the dint of ruminating over kriShNa . [3-108]

Thus the third and final chapter - third hundred verses - of shrI kRiShNa karNAmRitam , euphonised by lIlAshuka, completes here.

Word analysis and exposition

3-108. kriShNa anusmaraNat eva= kriShNa , by ruminating over, only; pApa s~NghAta pa~NjaraH= sins, hosts, called a cage - where each bar or wire of a cage is a sin, a mesh of sins; vajra hataH giriH yathA= by thunderbolt, struck down, a mountain, as with; shatadhA bhedam AyAti = in hundreds of ways, fragmented, it come to.

Source commentary

This verse appears in one edition only. The editions printed in 1905 and 1910 do not have this, and there is no Telugu translation by vengayamAtya . But, this is retained in later time printed versions as some kind of mangalAnushAsanam , though the work of poet evidently concluded with verse 107.