04) Mukta Caritram

History of the Pearl

My heart filled with joy, I addressed her, "Biswasghatini Brinde! (You traitress!) You are the keeper (mistress) of my gardens; these groves of Brindaban. Have you joined their side now?"

Madhumangal said, "Priya bayasya! This Brinda, just so that she can eat some rice with salt and buttermilk, has abandoned Your groves to become a servant in their homes. So what else would you expect her to say in these present circumstances?"

Brinda exclaimed, "Aye bhusurabhash! (You mere semblance of a brahmana!) Katubato! (You crude, rude and jealous jester!) Upon hearing these words, comparable to a fresh Spring shower, from your friend who is himself like a cloud, you have become quite a cheerful frog now haven't you? Your harsh croaking however, is simply a source of disturbance for us."

Malli and Bhringi said, "Debi Lalite! Have you forgotten about what our Swamini wrote in the second letter?"

Lalita: "What was that?"

Malli and Bhringi: "Whoever behaves in a contrary fashion, furnishing fallacious arguments, simply to instigate quarrel and hostility in the matter of settling a just and equitable price for the goods in question, should immediately be bound and sent to me. And so forth..."

Lalita said, "Yes! This Madhumangal is definitely antagonising the situation. After binding him tightly with some vines and creepers, take him, not to our soft-hearted Priyasakhi however, but submit him instead to Jatila and Abhimanyu. There he can collect his dues in the form of a good, sound thrashing from the lion of Jabat, Abhimanyu."

Madhumangal timidly remarked, "Bayasya! I have some very important work waiting for me at home. I'll come back as soon as I'm finished."

I replied, "Dhik brahman! (Shame!) When you are with me why do you fear the tall talks of these weak, young girls?"

Madhumangal: "He Mahasur! (Oh great hero!) I have directly experienced Your great valour at the toll gate on the path around Gobardhan enough times. Even if You so conveniently have, I haven't forgotten that day the gopis bound me with their veils, by the order of Gandharva, for the purpose of realising the revenues on Brindaban, and carried me off right under Your nose as You looked on with your mouth hanging open. Fortunately, I somehow or other managed to save myself by my own brahminical prowess."

Saying this much, Madhumangal imitated someone in a panic of terror trying to flee away, as I caught hold of his hand to bring him back and said, "Lalite! Why should I pay revenues to such a soft, gentle-hearted young girl as that. Rather, I will collect my own dues by force if necessary."
When she heard this, Sri Radha glanced at me from the corner of Her eyes and laughed.

Nandimukhi said, "Citre! What is the meaning of what you said about batir atithi (our house guest)?
Lalita offered, "Nandimukhi! When you already know, then why do you ask? He has only been here for about six or seven years since he left his own village in Mahaban, where he always used to stay."

Nandimukhi: "Why did he abandon the place of his birth?"

Radha answered under her breath, "Because there he was not free to do as he pleased. In such a big village as that, which is practically like a town, with many people always present, where is the opportunity to accomplish all the odd and unbecoming things that he is accustomed to, such as assassinating young girls, breaking milk pots and stealing butter? Since there he has little scope for committing these crimes, and thus perfecting his natural calling, he has come to this lonely and dense forest of Brindaban. Here, his intense eagerness for such activities as biting the lips and stealing the clothes of chaste young girls goes unchecked, and with it the good name of our respectable families."

Nandimukhi smiled as Lalita expressed (out loud) Sri Radha's observation for the benefit of all those present. Divulging her intentions, she remarked, "Yes Lalite! Yet he seems to have relinquished this profession as of late."
Radha again answered quietly, "That does seem to be the case at present. He has renounced his natural characteristics (swadharma), since his judgement was swayed by some averse conception, having been acquitted of his crimes of thieving and the like by the penances prescribed by Lalitacarja. Now, feeling very repentant, he has taken up the occupation of the gopis, namely agriculture, as his religious duty. He is producing quite a good harvest and giving that too, over to the gopis, after first accepting a share for himself. In this way he brings so much happiness to the gopis and himself as well, behaving just like a virtuous and pious gentleman."

This much Visakha similarly communicated to everyone, with her smiling face.
The lovely young gopis (Brajasundori gon) discovered a festival of laughing and merriment in these statements of Sri Radha, as I said to Subal with insincere malice, "Sakhe Subal! Have you seen how these cunning rascals, under the ruse of jesting mockery, have thoroughly undermined my authority here in this kingdom of Brindaban?"

Subal replied, "Not only have they dismissed your proprietary rights over Brindaban, but moreover, they have made you into a farmer!"

Brindadevi said, "Subal! You are very wise and an experienced scholar. You are also the favoured recipient of the affection of both Radha and Krsna. Therefore, why don't you confer with Nandimukhi and make some settlement here? Though Radha and Krsna are naturally very affectionate to each other, They have become engaged in this dispute over Brindaban. Why aren't you able to refute this incongruity of opinions regarding the proprietorship of this kingdom, by citing some logical references from the scriptures?"

To this, Lalita and myself responded by saying, Well done! Well done! Excellent proposal!"
Subal then addressed me, "Bayasya! First of all, let Lalita explain how the gopis attained exclusive mastery over the kingdom, and then you can present your viewpoint, regarding the same, outlining your respective position."

I replied, "Sakhe Subal! Overcome by illusion, I became an offender by cohabiting with all of the celestial nymphs here in Braja, but then, by my acts of atonement I again became purified. Please tell me how it is, that I am again supposed to bandy words about with these gopis?" [In other words, this could easily lead to getting involved with them again.]

Then Brinda said to me, "Mahasuddha! (Oh most purified one!) Even though some of them may have become defiled by the deadly arrows of Shyamal (Cupid), in the form of your words, they have repeatedly bathed in the most sacred pond of the Empress of Brindaban, according to the method given by Her, and thus come before you, once again pure and chaste. There is no fault if you speak with them. Therefore, Lalite! Please begin."

Lalita: "First of all, let alone his sovereignty over the kingdom of Brindaban, this lying cheat has no connection with Brindaban whatsoever."

Nandimukhi: "How is that?"

Lalita replied, "Since it is that his father's kingdom of Brihadban (Mahaban), where they have always lived, is his inherited property."

Nandimukhi: "What is the proof of that?"

Lalita: "The utterances of the great sages headed by Byasdeb, as recorded in the revealed scriptures (Puranas- first and foremost of which is the Bhagavat)."

Then Subal addressed her, "Lalite! As one of the mediators here, I have something very pertinent to add at this stage. Moreover, I will not be able to utter anything false while looking you in the face. Now my question is this- Have you attained this kingdom of Brindaban simply on the strength of the fact that Brihadban is the kingdom of Sri Krsna? If you have any evidence for this statement then we anxiously await it's mention."

Lalita replied, "Subal! Indeed there are many direct and indirect statements in the Puranas, but of the two, 'directly perceivable proof is the most substantial.' In light of this we should accept the direct evidence."

Nandimukhi: "And what might that be?"

Lalita: "Do I have to say? As if you haven't all perceived it yourselves."

Nandimukhi: "I don't remember anything in particular. Please tell us."

Lalita: "Is there anyone in the three worlds who was not bowled over by the bliss of the Ratnabhishek performed by the wives of the demigods, headed by Savitri (wife of Lord Brahma), all to the accompaniment of an uproarious din produced from beating on drums like the dundubhi?"
Subal: "Lalite! Yes, we all may have witnessed this event, but what you have described can also be observed otherwise. Don't forget that my friend is present here to catch you when you twist the truth too much."

Lalita: "Subal! If this cowherd boy, your two-footed friend there, does in fact imply that there is some untruth here, then why does this Swami still so earnestly long to be initiated with Her mantra, that he might obtain the service of Her lotus feet, She who was ceremoniously installed as the Queen of Brindaban and who continues to sit on the singhasan at Mahajogpith? Had you forgotten about these, his previous statements?"

Nandimukhi laughed, "Lalite! This foppish young buck (prince) is addicted to the drug of love (Madan) and is therefore excessively lusty. Can his incoherent ravings during moments of this drug incited delirium be accepted as proof? I'm afraid we'll need something more solid than this to go on."

Brinda: "Whatever testimony Lalita produces is being refuted by the both of you (Subal and Nandimukhi), who have taken the side of this maddened and intoxicated young son of the king. Consequently, Lalita has become so overpowered by indignation that she seems to have run out of any further noteworthy arguments."

Nandimukhi: "Brinde! Why don't you give us an account of this evidence then?"
Brinda: "Priyasakhi Sri Radha, has, through Her unbounded love, bestowed a form similar to Her very own, upon this forest of Brindaban. Thus this forest itself is now designated as Her own priyasakhi (dear friend)."

Nandi: "How has this forest become as like Her portrait?"

Brinda: "Please listen- In this most beloved place (Ballabhpur), the golden Jasmine creepers and vines of Campak flowers, distinguished by their exquisite fragrance and loveliness, have attained the very form of priyasakhi Sri Radha's divine body, thus vanquishing creepers of Lightning (Vidyutballi). The lovely, full blown lotus flowers are reflections of Her charming and cheerful, lotus face. As Her eyes flutter, the lotuses tremble in the gentle breeze and the lithe and lissom deer, of slow and gentle gait, are startled and run off into the forest. As Her full, lustrous lips begin to tremble, the bimba fruits hanging in the trees swing to and fro, while Bandhuli flower buds bloom in the morning mist, blessed with fortune, having attained the form of Her glistening, honey-dew lips. The pleasing form of Her two arms has been captured by all the tremulous creepers in this forest of Brindaban, and the beaks of the parrots have received the eminent form of Her highly raised nose, the best friend of the sesame flowers. The flowers of this forest, all in full bloom, are the personified form of Her laughter. The sweetly scented buds of the Kunda (one kind of Jasmine) flower, surrounded by black bumblebees infatuated by their fragrance, are blinded by the radiance of Her teeth.Rows of bumblebees in flight have adopted the pose of Her eyebrows, and the fortunate Bok flowers have attained some of the exquisite beauty and grace of Her brilliant forehead. The tail feathers of the playful peacocks are the image of the decorated braids of Her hair. The splendour of the bowstring of the bow of Cupid, has lost heart, after seeing the Munja ornament decorating Her ears.

The fruits of the Bael, Tal (Palm) and Pomegranate trees, are modelled after Her charming breasts, poised as though waiting for the dawn in the eastern sky. The resplendence of Her chest has lent it's eminence to the multitude of golden singhasanas. The jingling of the little bells in the embellished bracelet that goes round Her hips, is echoed in the forest around the girdle of the great mountain (Giri Gobardhan), as the sound of the flute.

Her excellent thighs, able to excite Cupid himself, are mirrored in the trunks of banana trees, shining with liquid beauty. The land-lilies have attained their appearance through association with Her lotus feet. Both flocks of swans, gracefully moving through the water with dextrous ease, as well as lust-intoxicated elephants, see Her gait as their guru.

Hundreds of Jambu fruits, sitting in the trees, are the reflection of the tilok markings on Her face (gopi dots); the sweet songs of the young cuckoos in the Spring, are the echo of Her enchanting words; and the wag-tails, flitting and dancing from one lotus flower to the next, have learned their movements from the corners of Her eyes that dance, within the lake of Her gracious, lotus face.
The waters of the Jamuna are tears of joy produced from loving ecstasies, flowing from Her eyes and mixing with the collyrium (kajjol) that decorates them. Manas Ganga is the outward manifestation of Her pure and peaceful heart (mind), while the other lakes that adorn this lovely land, are the condensed form of Her perspiration. The multitude of gleaming gunja berries have received their splendour from the lustre of Her body.

Kunkum (Saffron) and Lotus flowers have attained their fragrance through association with Her body; a scent that makes Her co-wives (co-lovers) despondent when it enters their nostrils, but which en-gladdens the hearts of Her friends and well-wishers, a scent, that in fact, attracts and entices all the residents of Braja in one way or another.

The radiance of Her body humbles the pride of Mount Meru, crowned with lightning bolts, who worship Her bodily brilliance as the source of their own splendour. Bathing in the penumbra cast by only a minute fraction of Her lustre, they have attained their own elegance. The land, caves, kunjas (forest bowers), houses made of gold, and mountains of stone, here in this forest of Brindaban, have all been modelled after Her form.

All of the lakes of this forest have attained the form of Her deep navel, and the black snakes that are to be found around these lakes, are manifestations of the fine, black bodily hairs that grow above Her navel, like ripples on the surface of a lake. The black crane who subsists on these snakes, trembles when he sees them. [Cranes are always white, so this obviously refers to something, or someone else.] The bejewelled desire trees are extensions of Her munificence and the fine hairs of Her body, standing on end, are the benevolent preceptors for all Kadamba flowers.

The gentle and refined people of the three worlds, sing the praises of all of the liberated objects in Brindaban, animate and inanimate. Yet these objects are simply reflections of the beauty of Sri Radha's form and different bodily limbs. Aha! The lustre of that body is constantly described by Uma, Rati and Lakkhi, among the assembly of the heavenly damsels.

The desire trees and creepers of Brindaban bestow an abundance of delightful pleasures, far exceeding even that which is available in the spiritual sky, in the abodes of the Lord of Lakkhidevi, which are virtually overflowing with ecstasy. Their effulgent presence is as evident as that of the moon, existent within the multitude of universes; thus they have attained a measure of the unmeasured fame of Sri Radha. In this way we can clearly perceive how this forest of Brindaban is said to be Her priyasakhi (dear friend)."

At this point I proudly interjected, "I have been ceremoniously installed as the all-conquering, heir-apparent of the kingdom of my father, Brajaraj Nanda. With fixed intelligence but a heart softened with love, I roam these forests with my friends, on the pretext of herding our cows, but in actuality with the sole purpose in mind of protecting my forest. Therefore, how is it possible that this forest has recently become yours, simply on the strength of some implied oneness or similarity?"

Brindadevi replied, "That person who becomes the friend, or sarupya (identical form), of someone else; if she doesn't belong to Her, then she must certainly belong to someone else. Then why isn't she running off to emulate the forms of Lakkhidevi and Her consort, and thus accept Them and Their entourage as her very own? [Here, she means Brindadevi herself, because she is the personification of Brindaban forest.]

Madhumangal replied with a loud laugh, "Bho mithyabadini Brinde! (Oh you liar Brinde!) Out of greed to enjoy the pleasure of drinking condensed milk, you have abandoned your divinity to become a flatterer. Simply by reciting this false eulogy, will you make our forest of Brindaban into your best friend?"

Nandimukhi spoke up, "Lalite! In the absence of the authorised statements of the sages of yore, neither side can be defeated. Therefore, please quote some references from the Puranas for us."

Lalita: "If the supporters of his side are going to say such things as this, then I suggest that you go see Paurnamasi. She has a wealth of references from the Puranas for you to hear."

Subal: "We want to hear some references from you."

Lalita: "We are cowherds. Moreover, we are women. Therefore we have no authority to quote from the Puranas."

Subal: "Well, this Brinda; she is a devi. Therefore let her please be so kind as to enlighten us."

Brindadevi posed as though she was thinking for a moment or so, and then said, "Yes! There are many statements on this matter. In fact, there are so many that I don't know where to begin. Yet these are described in different ways by different devis in different regions. The point is, who is there amongst us who has not heard the passage in the Puranas, quoted by Paurnamasi, and which subdues all other statements, namely that, "Sri Radha holds dominion over the forest of Brindaban?"

When Madhumangal saw the cheerful faces of Lalita and the other lovely young cowherd girls of Braja (Brajasundorigon), indicating their pride of victory, he very haughtily said, "Nandimukhi! In the Gopal Tapani Upanishad, the most important work among all the Puranas, this forest is celebrated by the name, Krsnaban. For this reason, the demigods headed by Lord Brahma and Lord Siva, continuously sing the praises of Priyabayasya (our dear friend) as the Prince of Brindaban. Is there anyone who is unaware of this? The utterances of the Sruti always supersede that which is stated by the Smriti. In light of this, the kingdom of Brindaban is obviously under our jurisdiction. Therefore, Sakhe Subal! Get these gopis who are so covetous of another's property, out of here."
I said, "Sakhe Madhumangal! You are my most benevolent and dear friend!" So saying, I then hugged him tightly.

Nandimukhi pretended not to notice this as she looked towards the kunj where Radha was sitting. As Nandimukhi studied the faces of Lalita and the other sakhis, Radha smiled and softly said, "How astonishing! Simply upon hearing the word, Krsnaban, from the Gopaltapani Upanishad, this prudent pandit, without even a hint of the real meaning of the word, has attributed another meaning, thus assuming that in this one fell swoop he has made another's kingdom his own. Now he looks just like a big Kingshuk flower (red flower), and reminds us of a parrot noisily trying to figure out how to drink some water with it's beak."

Lalita expressed these remarks of Sri Radha for the benefit of everyone, to the unrestrained laughter of all those present. [With a few exceptions, of course.]

I then began to consider, "Most probably Lalita will interpret this word Krsnaban in some other way."

While I was thus considering her intentions, Nandimukhi exclaimed, "Jayakankkhin! (All glories to you who are so hopeful of attaining your end! [Krsna]) I have something I would like to announce! If you approve, then I can say it."

I replied, "By all means!"

Nandimukhi: "Lalita intends to defeat you and claim the kingdom as their own, by taking the word
Krsnaban as a compound word, meaning Shyamban (dark forest)."

I replied, "This Lalita is the primal preceptor (acarja) in the lore concerning the fine arts of adornment with flowers and painting the body with candan (sandalwood) and mineral dyes, using a small brush. I have personal, practical experience of this as she has on many occasions embellished my form with a variety of forest flowers. But what does she know about grammar?"

Brinda smiled, "Oh most venerable and wise professor of grammar! Our priyasakhi Lalita is a very well renowned acarja in the science of grammar. Much more so than you!"
Lalita replied with embarrassment, "Oh Brinde! You're so mean. Get out of here with that nonsense."

Brinda: "I'm contending with him on your behalf and now you're mad at me?"

Lalita then said to me, "Bho! Oh tiger amongst the teachers of compound words! You have thought to frighten us with this apparition of the person you so much want to become [through this misunderstood meaning of the word- Krsnaban], but why do you vainly long after this play-ground of our priyasakhi? Since in this case it is obvious that by the use of a juxtapositional (appositional) or attributive compound the meaning of Krsnaban is Shyamban. [Here Lalita has made a play on words. The word for attributive compound is bahubrihi. Bahubrihi can also mean (literally): much paddy. Therefore she is saying that in this instance, the rice is blazing like fire, or, burning in the sacrificial fire. In other words, it is so obvious that this is an attributive compound word (meaning dark forest), that it is like a blazing fire. The word for juxtapositional compound is karmadharoy.] Why persist at taking the meaning to be the forest of Krsna. I think you had just better give up on that one."

I replied, "Caturanmanye! (Think you're very clever don't you, Lalite?!) When it is perfectly plain to see that this is a determinative (tatpurush) compound, it is superfluous to try to combine it any other way. Anyway, how would you explain this statement, 'May the rascal be gratified?"

Radha spoke softly from within the kunj, "By reason of the fact that this forest is very deep, dense and dark, the word Krsna (Shyam- dark) has been placed in apposition to forest (ban). Thus this juxtapositional compound gives the clearest meaning."

Lalita repeated these words of Radha, exactly as She had said them, which prompted Campaklata to say, with praise, "Lalite! Sadhu! Sadhu! (Bravo! Bravo! Well done!) You have spoken correctly. Since this forest is the place where he himself has manifested and accomplished a variety of activities (karma), such as killing the demons Arista and Kesi, subduing Kaliya, lifting up Gobardhan hill and performing the Ras dance, then it should be clearly obvious that this is an appositional compound (karma-dharoy)."

Lalita again expanded on the original statement of Radha's, explaining in a variety of ways how it is that Krsnaban means Shyamban. First she established where there are forests which are especially dark, like for instance in Brindaban, and that being the reason it is called Krsnaban and so forth and so on. Krsnaban is an attribute of Brindaban, or an adjective modifying Brindaban, and therefore should be understood to be an attributive compound (bahubrihi).

Brinda said, "Satyang! Satyang! (Here! Here!) (Ay! Ay!) The place where the Ras dance is held on the banks of the Kalindi is a dark banyan forest, and the Rasasthali (place of the Ras dance) near Gobardhan (Parashali) is also very dense and dark. All of these places are renowned as being very dark places."

Indurekha said, "Lalite! Your conclusion that the word Krsnaban is an attributive compound (bahubrihi) is one hundred percent correct. This is due to the fact that there is so much paddy (brihi) growing here. That is, rice and other grains. Then of course there are also these fields of mukta brihi (pearl grains). What could be a more significant indication than this, that this word, Krsnaban, is an attributive compound (bahubrihi)."

As they all laughed heartily, their minds full of conceit, I replied, "Nanakutkalpananagari cakravartini Lalite! (Oh Empress of the imaginary city, conceived through an intricate web of prevaricating and paradoxical falsehoods!) The primary and principal meaning of Krsnaban is the forest of Krsna, in accordance with the fact that it is a determinative compound (tatpurush). Therefore, what makes you think that you can refute this meaning simply by some invented attributive and appositional compounds, imputing to these all sorts of ridiculous and imaginary meanings?"

Lalita replied, "He Mahapandit! Tatpurush, tatpurush! What are you babbling on and on about? I ask you: Since there are many different kinds of determinative compounds (tatpurush), please be so kind as to explain which type this one is, after clearly ascertaining this yourself."
I said, "He jarabuddhike! (Oh you of decrepit intelligence!) The forest of Krsna, this Krsnaban, is famous in the three worlds as the sixth type (genitive case) of determinative compound."

Now Radha spoke softly again from within the kunj, "If the word Krsnaban is taken as the sixth type of determinative compound, meaning the forest of Krsna, then in that case, the forest of banyan trees around Sakhisthali (the grove of Candrabali) is yours, Oh lion among men, for there in Sakhisthali, sasthi-tatpurush (lit.- the sixth, that person) is always present."

Lalita laughed, "In this instance [Brindaban] there is not even a slight possibility that this is the sixth compound."

Nandimukhi said, "Lalite! What is this? A sutra from some treatise, pregnant with purpose? Go on. Explain to us the hidden meaning behind your sutra."

Then Lalita placed a blue lotus flower garland around my neck with the corners of her eyes as she said, "Nandimukhi! The meaning of sasthi tat purush is: sasthi- some woman [in addition to sixth, another meaning of sasthi refers to a female deity presiding over children's welfare]; and tat purush- the man of that woman, or, in other words, her husband or friend."
Visakha said, "Lalite! I understood the meaning of tatpurush, but who does sasthi refer to? What is her name?"

Lalita: "Candrabali!"

Visakha: "How is it that Candrabali is sasthi?"

Lalita: "First we have Mahabhairab (a name of Lord Siva), the servant of Kangsa, the terrible Gobardhan Malla. Then, amongst the devis (goddesses) that worship him, are secondly, his mother Bharunda (Candi); thirdly, the mother of Candrabali, Mahakarala [of massive and dreadful appearance; with notched teeth] (Carccikadevi); fourthly, Saibya (Kali); fifthly, the famous Padma (Sankhini- female ghost); and finally (sixth), Candrabali (Sasthi), the resident of the banyan forest at Sakhisthali. Because she is a resident of the banyan forest this appellation of sasthi suits her, since everywhere it is known that Sasthi devi resides within the banyan trees."

The sakhis all laughed uproariously to hear this explanation, while I thought to myself, "The excellent intelligence of these young gopis of beautiful limbs (Brajanganara) is actually quite astonishing. Even I have been silenced by their pompous boasting."

At this point there was no other recourse but to remorsefully reveal my inner feelings,

"Nandimukhi! These gopis are the wives of our peasant farmers. [Krishak gujarer gujari- According to either Aiswarja Kadambini or Radha Krsna Ganoddesh Dipika, 'gurjar' indicates the class of persons who looked after the goats. Nowadays however, it refers to any type of cultivator or husbandman.] Therefore, whatever enjoyments we present them with, in payment for services rendered, be it colourful, fine cloths or whatever else, are all readily received by them. They are also decorated with ornaments made from jewels and gems presented by ourselves; pearls, coral, rubies, emeralds, and diamonds. Nevertheless, they have, as of late, become overly conceited by their newly acquired treasure of ever fresh adolescence, thus they now take their superiors (guru: heavy) very lightly and look upon them with disregard and neglect. By the corners of their restless eyes, dancing with exultation, and their proud and pompous talks, they now seek to dupe me, the formidable son of the Emperor of all these lands. Yet even though I have been deceived by them, I remain exclusively dependent on the first and foremost attendant of the respectable Bhagavati Paurnamasi, namely your good self (Nandimukhi). Since we are all from the same village, though what they have done is obviously an infringement of the accepted codes of conduct, though it is lamentable to be sure, I have thus far not given it much importance, mainly due to my apprehension of the disgrace that all of this might bring upon our good village. However, as of this moment this baseless recrimination will go no further. For now I will attack in battle, with the fatal weapons of my sharp nails, the very form of the wealth of their new-found freshness and youthfulness, which have never been seen, even by their respective husbands, namely those two colourful golden caskets, marked with the dawn-hued signs of the moon, which they keep covered with the fine, blue cloth of their bodices on their chests. Then I will cause my indomitable commanding officers to plunder the ruby gems of their unparalleled lotus lips. In this way, they will then be rendered silent."

Thereupon, as I suddenly and proudly advanced in their direction as if to catch hold of them, they all glanced obliquely in my direction with crooked, dancing eyebrows and smirking smiles, as they began to move about, hither and thither.

Lalita addressed me, as if smouldering with rage, "Aye Shyamalrasapannirata! (Lo! You who are so busy to drink the nectarean mellows of Cupid's dalliance!) Get thee hence! Get thee hence! We are going to inform Brajeshwari (Mother Jashoda) about your indiscriminate desires, brought on by passionate infatuation."

Satyabhama laughed with astonishment as she asked Sri Krsna, "Binodin! (Pleasant one!) There's something I want to ask You."

Sri Krsna replied, "Priye! Please tell me, what is it?"

Sri Satyabhama, "How is it that Lalita and the other gopis (Brajanganagon) were able to interpret so precisely the things that Sri Radha said to herself within the kunj?"

Sri Krsna replied, "Priye! Lalita and the other gopis (Brajasundarigon) are the expansions of Sri Radha's own form. Why then should they be incapable of interpreting Her soliloquies?"

Sri Satyabhama, "He Subhag! (Oh most fortunate one!) How were you affected by the derisive and mocking retorts of Sri Radha?"

Madhumangal replied, his voice tremulous with emotion, "Priyasakhi Satyabhama! As a flower bud (manjari) and the navel of a deer are inseparably endowed with sweet fragrance, the talks between
Gandharva and Giridhari cannot but be saturated with anything other than ecstasy."

As Sri Krsna drank in the words of Madhumangal as though they were some milky ambrosia, He remembered Sri Radha in such a way that the pangs of separation began to burn His heart terribly, worse than the most acutely acrid poison. Again and again His heart throbbed with pain, as though it had been pierced to the quick by a serpentine iron arrow, glowing with fire. In this condition of dire affliction, when it seemed He could bear this distress no longer, His body started to tremble violently, due to intense absorption in meditation on Sri Radha. Then His other comrades and friends in the shape of inertia, fainting, stupefaction and madness came running from one side, while from the other came paralysis, shivering and the other eight symptoms of loving ecstasy (asta sattwik bhab), all clamouring, "I'll be the one to touch him first!, I'll catch him before you do!..."
According to the rules of play, as they all engaged in this insolent braggadocio, competing with each other to see who could achieve the ultimate victory within the playground of His heart, that was now surging with activity. Then, all of a sudden they all rushed forward, climbing on top of one another as if to embrace Him simultaneously.

However, His dear friend named Sri Sri Ras, dearer than life itself, after considering which friendships here could possibly result in incompatibility (rasabhas), came forward and spoke to all the other companions (frigidity, paralysis, etc.), "Re Re vidagdhasiromaninmanyagon! (Hallo! Hallo! Most respected sirs, you who have all ascended to the pinnacle of achievement in scholarship, intelligence and humour!) This is a fine time to play now isn't it?!"


Chastising them in this way, with his brows furrowed and his eyes rolling, he continued, "Under the present circumstances it is not at all fitting for you to exhibit these moods!" Thus he restricted their rough-housing and playful antics.

This Ras narma sakha is actually the personified form of a transformation of the most indescribable love, combined with the most pure and pleasing, intimate friendship. Thus in the form of the best medicine, endowed with inconceivable properties, he is capable of subduing all the other dear associates and attendants of Sri Krsna, who remain in his company. In fact, his very existence has sprung from Sri Krsna Himself. He is His self-same form and he is the energy behind the most glorious and radiant pleasure pastimes of Sri Krsna, beyond the realms of debate or description. The cintamani gem, as well as other priceless jewels, have all been endowed with his auspicious form. His form is like a pleasure garden, where clever wit, artful dexterity and proper understanding of the time, are all arrayed like so many rows of flowers.

Heeding all of these points, the companions and attendants bit their tongues as they exclaimed, "Bho! Bho!? We have behaved improperly!" So saying, they felt quite embarrassed as they checked themselves and slowly began to back away.

Thereupon Sri Sri Jadabendra, visibly affected by those retreating symptoms of ecstatic love, with His heart still palpitating, lamented in his mind, "Ha! (Ah me!) You are the dove-cote of my life [Like a dove, my life wants to fly away, but you are it's shelter], a vast river of glittering, liquid prem, showering a spray of honey-sweet drops of nectar as you bound along your course. You are a mine of artful qualities, of mirthful raillery and enigmatic glances and gestures. Oh You Who are the moonshine that nourishes my Cakora bird eyes! [The Cakora bird is said to subsist on moonshine.] Oh my Radhike! Hai! Hai! (Oh my! Oh my!) Why had I found this treasure, only to again see it fall from my hands?! [Would it have been better that I never found this treasure, because upon losing it I now feel that I must also lose my life?!]"

Satyabhama exclaimed, "Jadabendra! While drinking the drops of flower nectar dripping from Your lotus mouth, the honey of Your wanton dalliance in Gokul, I find that my thirst is simply increasing, moment by moment. Please therefore, kindly cause me to drink this nectar again."

Sri Krsna, "Priye! Please hear me."

Thereupon Madhumangal said, "Sakhi Lalite! I am the minister to uphold the inviolable statements of my dear friend (priyasakha).Therefore, whatever excellent bribes you wish to give me, will, no doubt, go quite far in your favour, when it comes time to settle the price for the pearls."

Visakha said, "Arja Madhumangal! There is nothing suitable here to oil your palms with. However, in the evening we can definitely give you four kapardak (cowries- conchshells), so that you can purchase some bhang (marijuana). If you don't trust us then we'll leave Nandimukhi here as security."

Madhumangal angrily retorted, "Re anajjabhashini gowalini Visakhe! (Oh you of improper speech, you milkmaid Visakhe!) Just forget it! I'll fix you! You're going to have to make amends for insulting me like that!"

Then he turned to me and said, "Priya Bayasya! (Beloved Companion!) Your soft speech, like melting ghee, only has the effect of making these milkmaids, who are as puffed-up and conceited as the God of Fire, Agni, all the more temperamental [flaring up like fire], in that they reciprocate simply by rebuking you. I wouldn't be surprised if at this very moment they are planning to bind me up and carry me off."
I replied, "Sakhe Madhumangal! The truth of the matter is, that without conquering the capital city one cannot expect to bring any country under his control. Similarly, as long as the leader of this flock (Jutheshwari- Sri Radha) goes undefeated, then we can't expect Her followers to hold their tongues."

As I was explaining things to Madhumangal in this way, I looked towards the kunj wherein Sri Radha was seated, and breathed a sigh of sadness, "What to do?! In fear of this (Her defeat) Radha will never come before me."

When Radha heard my words She craned Her neck so that She might see me better, but then hesitated and hid Herself again within the kunj.

Satyabhama: "Then! Then?"

Sri Krsna replied, "Then I said to Nandimukhi,...

"Nandimukhi! You know, in comparison to the treasure of new youthfulness of Lalita and the other sakhis, the blooming freshness of Sri Radha is of much greater value."

Nandimukhi: "How is that?"

I replied, "Well, the wealth of new-found youthfulness of Lalita and the others is measured by their two caskets [samput- covered boxes; treasure chests; i.e. breasts]. By comparison however, the wealth of Sri Radha's adolescent beauty is rounder than the two globes on the head of an elephant, and on account of their fullness and raised, erect posture, it appears that on either side of Her wise and experienced heart there are two golden waterpots, full to the brim. In fear of the celebrated thief of Gokul, She has tried to disguise their glaring golden effulgence by smearing them with musk."
Nandimukhi inquired, "Mohan! (Charming one!) Have you ever seen this treasure which is so carefully hidden?"

I laughed, "Yes I did, but just a glimpse, like a flash of lightning."

Nandimukhi: "When?"

I replied, "One day, Sri Radha, as She was getting out of the water at Her own lake (Sri Sri Radha Kund), since there was no one present, dropped the fine upper garment from Her delicate frame, into the water below. By chance I had come there to pilfer some flowers, so at that moment I caught a brief glimpse of Her wealth of fresh youth. [Here a very beautiful pun is used. The name of the flower given is, sumanah; so, another meaning is that, "Krsna came here not to steal flowers, but to lose his mind; or to become enchanted] Thereupon however, She felt some fear in Her heart and quickly covered Her wealth with the end of a blue garment. If at present I am so fortunate as to again get a glimpse of that pride of youthful wealth, of the eminent Sri Radha, [Who is] desirous of gaining Her own kingdom, then I will lay aside the soldiers and commanding officers of my nails and teeth, and, becoming just like Her shadow, I will examine those two golden waterpots with only my two lotus hands, thus grabbing hold of Her wealth of youthful freshness. Then this Jutheshwari Radha, will begin to tremble as the hairs of Her body stand on end, all due to a sudden outburst of emotion, thus finally have been reduced to the point of speechlessness. Having become terribly anxious about the matter at hand, her sakhigon (plural of sakhi) will then naturally gather up their own riches and flee to the four quarters, without leaving a trace. Or else, they could possibly offer their own riches to me, that they might be permitted to engage in my pure, unadulterated service. Therefore, what is the point in engaging in this wearisome and filthy debate with these boastful, yet insignificant gopis?"
Thereupon Sri Radha smiled as She looked towards Nandimukhi and softly said, "Ayi capal brahmacarini! (Oh you inconstant brahmacarini!) Flee! Flee away from here!"

Visakha said, "How surprising! This greedy, famished parrot, who is accustomed to eating only the ripened fruits of the bimba tree, is now unable to fly away after having tasted the flavour of rare and delectable grapes and raisins, previously unknown to her taste buds."

Madhumangal said to me, "Priyabayasya! Just give me my desired reward and I will bring this

Radha, desirous of Her own kingdom, and deliver Her into your hand."

I replied, "Sakhe Madhumangal! If you are able to do that then certainly I will feed you some sweet-rice this evening."

Madhumangal said, "I will call [give a loud whistle to] the king in Mathura to send one hundred of his best soldiers here on horseback. After having bound Abhimanyu's elbows behind his back, they will then prepare to give him such a beating with their whips that the husband of Radha will personally bring Her here and offer Her to you." Everyone laughed heartily to hear this statement of Madhumangal's.

Lalita said, "He Visakhe! Listen carefully to my petition, which I offer with the purpose in mind, of any noble-minded person present."

Visakha: "Please proceed."

As she looked towards a Kadamba tree, Lalita said, "Bho! Oh best of the ascetics; wanderer (thief) of the forests of Brindaban! You are famous as one who subsists only on fruits. Why then are you prepared to damage your own dignity; to pollute yourself by vainly longing after the wealth [concealed near Her heart] of that most unobtainable chaste girl, who is not even worthy of you?"

Visakha: "Lalite! This ascetic is so hungry, that in the absence of any available fruits he has been induced to do this, in spite of the demerit of such an activity. Therefore, please show him where he can obtain some excellent fruits. Thus you will also obtain religious merit by rendering service in this way."

Lalita restrained her laughter as she said, "Visakhe! Do you think this ascetic is familiar with Manas Ganga?"

Visakha: "Since this ascetic has travelled far and wide, I can't see why he wouldn't have heard of the celebrated Manas Ganga!"

Lalita: "In the Northwest corner of Manas Ganga there is a lotus flower [Padma] in full bloom, and in the centre of that flower are two very enchanting and long tumbi (a long gourd) fruits. Just in the forefront you will also see two very large and sweet bimbi fruits." [Candrabali is always in the company of Padma.]

Visakha addressed me, "Goswamin! Please proceed there without delay, so that you can enjoy these excellent [anuttam- means excellent as well as inferior] fruits, just suitable for you. In this way you can renounce your craving for the wealth of this chaste girl, and thus preserve your religious principles and happiness as well."

After the laughter had subsided, I replied, "Lalite! This ascetic follows the ajacak britti, that is, he doesn't solicit anything from anyone. His hands are his eating plate and he will not be able to enjoy the tumbi gourds because they are a forbidden fruit. However, She who is visible here by Her radiant splendour, but who nevertheless continues to conceal Herself; this golden creeper carries on it's bosom two most excellent, juicy, succulent and sweet fruits, endowed with the most superb shape and loveliness. Therefore, if this golden creeper will come forward of Her own volition and intimately extend an invitation to this ascetic, in Her own sweet speech, and serve him those fruits, placing them in his hands, then he will become most happy by enjoying them, and will thus bless Her with a benediction that Her fruits will prosper [unnati- improve, increase, rise, lift]."

Radha replied softly, "This licentious clown! This cunning cheat has probably come to know that I am present here and is bandying about simply to vex me. Therefore I should now enter deep within the kunj and remain hidden."
 

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