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shrI rukminIsha vijaya, Canto 7
yadhuthilakagathOsmAnRdhaiyamAthreNa hithvA thyajasi
kadhamayAjJnyAprApthasamgam na chechvam
thadhidhabhuchithamasya shrI bhRuthO yathsamaRThA charaNakamaladhUlisthanvi
thanvIm vidhAthum
(The gopis said)! 'O, the ornament of the yadu's clan (Krishna)! You have
gone away leaving us with the bravery alone (lf fatiguing us). Otherwise,
how do you give up our company got by you without praying for it?'
(A gopi tells them): 'O, slim friend! This leaving us is proper to this
Krishna who has botne goddess Lakshmi on His chest. The dust of His lotus
like feet has the power of creating a slim lady (more beautiful than we).'
(N. B. Here there is a reference to the creation of AhalyA by Lord RAma.
The verse also refects the concept of difference between Lord Rama & Lord
Krishna rAmAvathAre shilIyUthAyA ThOShithkaraNAth anEna rAma eva kRuShNa
ithi sUchyathe|
pAdhadhUlimAthreNAsmaththOpyadhikasumdharIkaraNasamaRThasya kimasmAbhi:
kRuthyamithi bhAva: | (GurubhAvaprakAsikA)
ashvathchadhruma na: priya: kila bhavanmadhye sadhA vaRthathe thasmai
jJnyApaya vallabIjanadhashAm kaShtamadhruShtapriyAm
nO chEth thvadhhRudhi lagnamagnimaThavA thvathsamthyithim thEbhidhAm nO
dhEgdhamga vipOgarOgarahithAm thvam maRthyathAmAshchaya
Oh, peepul tree! Our dear Krishna is always in your middle part indeed (as
per the pramAna cited below). So, remind Him of the fearful state of the
gopis who have not seen their dear one & to whom the invisible & beloved
Krishna is causing suffering. Otherwise, (for burning ourselves) give us
the fire that is in your heart (as per the pramana cited below) or your
state of being a tree which is bereft of the pangs of separation or your
very name (which means that you will not live tomorrow) or you, Oh peepul
tree! Obtain our manhood.
(N.B. The pramAnas respectively are
1. mUlathO brahmArUpAya, madhyathO vishnurUpenE agratha: shivarUpAya
vRukSharAjAya the namaha:
2. agnigaRbha: shamOgaRbha:
3. shva: na thiShTathi ithi ashvaTha:
mUlAsEchanapURvakam parisaramsthvAmaRdhravastra: pumAnsvAbhIShtam labhathe
kila prathivanam viShvak charamthIRbatha
kAyaklEshavashAth samuthThithaghanasvEdhAmbhunARdhrAmbarA ashrougai:
kimupEkshasE vidhadhathIrARdhrAm bhavadhvEdhikAm [3]
It is very well known that a person wearing a wet cloth obtains his desire
by circumambulating you through watering your roots. IT is a wonder, why
do you ignore us who are wondering all around in every forest (in search of
Lord Krishna), who have the clothes wet with the thick waters of the
perspiration caused by bodily fatigue & who are wetting your platform by
means of the groups of tears (falling down due to the separation from Lord
Krishna?)
na vadhathi vatha sakhyO na: priyam vipriya vA na dhishathi phalamiShtam
svairamArAdhithOpi
haricharaNavidhUrA: kO nu sambhaShayenna: sukRuthamapi
thadhAjJnyArUpamApAdhayEthkim [4]
A gopi: - O, friend! this peepul tree does not give us either a pleasant or
an unpleasant reply. Alas! Though worshipped freely by us, it does not give
us the fruit desired by us (that is, seeing Krishna).
Another gopi:- Who will converse with us who are far from the feet of Lord
Hari? Will even the merit in the form of His order yield fruit?
preShTam svAmtharasamsThitham na dhishathIthyARthA samasthAbhRusham kOpa th
shApamayOjayanniva sathAm syAchvathphalam niShphalam
biShTAnO janirasthu the nishi thavachChAyA vigeyAsthviyam krUrasthe
hRudhiRvAgyarasthu na sadhA spaRshasya yOgyO bhava [5]
Because the peepul tree did not give them Sri Krishna who was in its middle
part, all the gopis were greatly afflicted & cursed it in anger, as it
were, as follows: May your fruit be useless to the virtuous ones! May you
be born of the excreta of the crow! (as per kAkaviShTA samuthpanna:) May
your shade be fit for ridicule at night (as per dhivA
vibhIthakachChAyarAthrAvashvathThasambhavA | dhivAnishi narachChAyA hanthi
puNyapurAkRutham) May there be a cruel fire in your heart (and burn you)!
May you not be touchable always! (as per ashvathTha sAgarou sEvyou, na
spRuShtavyou kadhAchana)
asmAkam na hi ya: shRuNOthi vachanam prathyuththaram bakthi nO mUkOsou
badhirAgraNIshcha bhavathu svAnthasThithOpyathyutha:
naithadh dhRuShtipaTham prayAthu ramaNam yOdhaRshayannaiva nasthathpARshve
vasathAdhasou dvijakule ya: prethya na svaRgatha:
Let this peepul tree which does not at all hear our word nor give a reply
to our question be the foremost among the deaf & dumb. Let not Achyutha
(the imperishable Lord) who is inside the tree be visible to this tree
which did not at all show us our dear Krishna. Let this person who born as
a brahmin did not go to heaven after his death live at the foot of this tree.
(N.B. It is well known that a brahmarakshasa lives at the foot of the
peepul tree).
he jAthi mAlathi thulasyayi mallikEgraye yOgam samAdhishatha yOgijanapriyasya
yaRhi ekajanmani kadhApi thadhagighrasangO yuShmabhyamAbhirabalAbhiradhAyi
sAdhvya: [7]
Oh, auspicious ones! jasminie, mAlati creeper, eminent tulasi & mallikA!
give us the contact with Krishna who is dear to the yogis if at all the
contact with the feet of Krishna were given by these members of the weaker
sex (as ourselves) in any of their previous births (through the worship of
Lord Krishna by us with flowers.)
thulasi milasi kRuShNagriyambuje puNyabhUjevaraya varayathIndhrai:
vandhithEsmAnvayasyA:
manasi manasijAdhE: niRvRuthim niRmimIthe vanajavanajagandhOpyamthareNAmba
na thvAm
[8]
Oh, tulasi born of the sacred earth & bowed by the best of ascetics! You
mingle with the lotus like feet of Lord Krishna. At that time, you lead
us, your friends to His feet. O, mother! without you even the fragnent
smell of the group of (water-born) lotuses does not cause happiness in the
mind of the father of cupid (Lord Krishna).
bRundhAvanam kila vanam bhavadhIyavAsashchAndhrapramOdhakarachArukarAbhirAmam
kandhaRpavANadhalitham batha yUyamAsAm vRudhdham vRuThA kuruthahA
vrajasundharINAm [9]
Oh, jasmine & other flower creepers! Is not the forest brindAvan which is
delightful by the pleasure making & beautiful rays of the moon your abode?
You are living in a place which means the protector of a group. But it a
pity that contrary to its name you are making in vain the group of the
beautiful ladies of Gokula torn by the arrows of cupid (by kindling love in
them).
na: sandhishamthu nayanOthsavamachyutham tham
nakrAthibhIthagajagIthacharithrajAtham
pashchAth thadhamghriyugale vinivEshya kuRma: padhmAsanAdhisurasamchaya
sathkRuthA va: [10]
Oh, flowers! give us that Achyuta whose groups of deeds were sung by that
elephant who was greatly frightened by the crocodile & who is a feast to
our eyes. In return, we will place you at His feet & make you honoured by
the group of gods headed by Brahma & others (who will wear on their heads
the flowers with which we did the worship of Krishna).
(N.B. Gajendra Moksha or the rescue of the elephant from the clutches of
the crocodile is narrated in the BhAghavatha (VIII-2-3-4 chapters).
batha nathajanabandhum sAndhrasoundhaRyasindhum yadhunRupakulasAram
yachChathOdhArahAram
thadhanu shirasi yuShmAn dhArayAma: kRutheShtA: paramapadhayugAbje
pUrayAma: prahRuShtA:
[11]
Oh, jasmine & other flowers! give us Sri Krishna who is the kinsman of
those who are humble, who is an ocean of intense beauty, who wears an
excellent pearl necklace & who is the foremost of the Yadhu's plan. Then
we who are pleased with this act of yours will dedicate you who have
fulfilled our wishes at the lotus like feet of the Supreme Lord. After
that we shall wear you on our heads (as an ornament but not now as we are
suffering from the pangs of separation).
(N.B. kRuShNaprApthyanantharam kRuShNAya samapya shRugARTha kabarIShu
dhArayAma ithi hRudhayam | shirasA
dhAraNalakShaNaprathyupakAraprApthirithi- Guru bhAvaprakAsikA)
gachChanthu pathyuRgathimAsu naithA vakShyanthi gAdam parirambhaNe na:
svAyAsamAshamkya thadhIyageyamAlAssamAlambya kRuthAnsangA
[12]
Hearing the series of eulogies about Sri Krishna, the jasmine flowers,
etc., who have the embrace of Sri Krishna (and therefore are His co wives)
are afraid of their being crushed by the tight embraces of Sri Krishna to
be made by us & will not tell us the fate of our Lord. So, go you all to
some other place.
(N. B. These words are spoken by one of the gopis to others).
anyAmchanAnmukulitham sarasIruhAsyamnvEthi mandhamaruthAchalitham dvirepha:
sannATha pashya sadhayAgraga sAdhuvashya kim na: parithyajasi
khinnahRudhasthvadhaRThE [13]
A bee follows the face of a lotus flower which is shut on account of the
bee going to another creeper & which is swayed by the gentle breeze. Oh,
the Lord of the virtuous people! the foremost of the compassionate ones!
See (the bee). Why do you abandon us whose hearts are afflicted for your
sake?
(N. B. Here is a hint at a love quarrel. The bee is the lover who is
crossed in love. He goes to another lady (anyA). She turns away her face
& rejects his advances. She shakes her head signifying her dissent
(chlitham). The word mandha shows that he is guilty & is rather afraid.
The clever lover coaxes her (anvEthi). The lady is half minded in his
favour (sarasIruha). He at last brings her round to be face with him.
hE padhmini priyamudhIraya pIbarAmsam nArAyaNa: sa thu thavAsthyudharEnigUda:
thvam hi svabhAvamadhurEthi bathARThyasEmba nO chEdh dhRugambunikarai:
kaluShA khalu syA:
[14]
Oh, lotus pind! Tell us where our dear & fat shouldered Krishna is. He is
Narayana (one who has water for His abode) & He is hidden in your belly
which is like a pond. Oh, mother! You are begged because you are famed for
being soft (and sweet) by nature. If you do not reveal His whereabouts you
will become turbid & lose your sweetness.
(N. B. ApO nArA ithi prOkthA ApO vai narasUnava:
ayanam thasya thA: pURvam thEna nArAyaNa ithi smrutha: explains the meaning
of the word " Narayana")
pathyA samam thava jalE vimale vihRuthya kuRma: kuchoughakRuthA
kunkumaranjithAm thvAm
mugdhaprasanna mukhasArasa shObhamAnAm svaRmukthapuShpanikarai: paritha:
supURNAm [15]
Oh, lotus pond! by sporting along with our dear Krishna in your clear
waters we shall make you tinted with the Kum Kum smeared on the groups of
our breasts. We shall also render you bright by means of our happy,
delightful & lotus like faces. We shall also fill you all around with the
clusters of flowers rained on us from heaven by Brahma & other gods.
naiShA navAmbhudhathanum kaThayennijam na:
svIyapravAhabharaThikkRuthalOkavARThA
sA chumbithakhilasarOruhakOmalAsyA bhRugAvalIbhi: itharARthimajAnathI yA
[16]
The lotus pond will not tell us about Sri Krishna whose body is as blue as
a new (water laden) cloud. For, it is dear to the words of people being
flooded wiht the waters of its torrents. It has (also) all its beautiful
lotus like faces kissed by swarms of bees & is infatuated. Therefor it is
at a loss to know the sufferings of others (like a barren woman who is
ignorant of the terrible pains of delivery as per the saying na hi vandhyA
vijAnAthi guRvI prasavavEdhanAm)
(N. B. svIyapravAha etc., convey the idea that one in affluence is
infatuated & neither talks to others nor hears their words.
athOsmathprayOjanamathra na bhavathi anyathra gachChAma ithi bhAva:
padhdhmAnishamsatha payObdhisuthAkalathram yuShmadhvanEShu vasathIthi
vadhanthi santha:
kukShisThithAya vidhayEparaThA lalAtalEsvAm sma jIvanakRuthe rachithAm
viRmAShtum [17]
O, lotusses! inform us of Sri Krishna who has the daughter of the milk
ocean (Lakshmi) for His wife. The virtuous people say that He lives in
your forests. If you cannot do this, tell Brahma who is in your midst to
erase his decree of our longevity written on our foreheads.
(N.B. Compare the statement:
thulasIkAnanam yathra yathra padhmavanAni cha |
vasanthi vaiShNavA: yathra thathra sannihithO hari: ||
Hari is present in all thulasi forests & lotus forests & in places where
the Vaishnavas reside. The idea of the verse is that it is better to die
than live long without Sri Krishna. kRuShNaviraham sOdavA kShaNamAthramapi
jIvanAnmaraNmeva varamithi bhAva:)
imAni lakShmyA: kila na: sapathnyA: samAnanAmAni sadhAgRuhANi
asthrANi chAsmAn dhviShathasthadhIyaputhrasyathadhgachChathadheshamanyam
[18]
These lotus flowers have the same name of our co wife (padma). They are
always her dwelling houses. They are also one of the five weapons of
cupid, her son & our hater. Therefore, go to another place.
(N. B. The five arrows of cupid are enumerated thus:
aravidhdhamashOkam cha chUtha cha navamallikA |
nIlOthpalam cha panchaithe panchavANa svasAyakA: ||
The lotus, the flowers of ashoka & mango the jasmine & blue lily these are
the five arrows of cupid.
hE chUtha kRuShNapadhavIm vadha na: kRushAnAm he nAmrikEla panasAmla parAn
hi yUyam
puShNITha puShpaphalavalkala mUlapathrachChAyA samullasitha
pallavakOtarAdhyai:
[19]
Oh, mango tree, coconut tree, jack tree & tamarind tree! tell us who are
emeciated (due to separation of Sri Krishna) about Krishna's path. For,
you nourish others with flowers, fruits, barks & fibres, roots, leaves,
shade, lustrous tender sprouts, hollows, resin & others.
(N. B. It is not a trouble some affair for you who nourish all to give us a
reply.)
thithriNyAsva yatha: phalAnyapi sadhAvakrANi the prANinAm sA thvam
thAdanakaRmasUpakuruShe kim nArikelena na:
masthe ya: phalamabhrachumbini narAlabhye thvachA pakShiNA api agrAhyAm
dhadhadhadhvanInamRuthidham shasthrAdhyasAdhyam balAth
[20]
O, tamarind tree! You stand dumb there. For your fruits too are always
crooked. You help people in the act of beating the animals (with your
sticks). Of what use is the coconut tree to us. (Nothing at all). It
bears the fruits on its head touching the sky (and therefore beyond the
reach of men & birds) & is invisible to the people. It cannot be had even
by the birds (which fly high) on account of its (thick) bark. It causes
death to the travellers (who seek shelter under its foot by falling on
their heads). Its kernel is to be separated with the help of the
instruments & that too with exertion. (Thus the gopis curse the trees
which do not give any relpy to them.
ya: pakvam phalasammiththam bhuvi gathairajJnyeyamAvEShtitham dhaththe
dhuRjarakaNtakai: sa panasa: prAk kAkabhOgyO dhruvam
chUthOyam phalapuShpathOShitha svaga: svOpAththagAnAm nRuNAm pakvAni
pradhishan sa chApi na manasthOShAya na syAthsakhi
[21]
Oh, friends! that jack tree which bears a fruit whose ripeness cannot be
known by the people on earh (as the ripe & the unripe ones have the same
color) & which is surrounded by unbearable (very sharp) thorns is fit
indeed to be eaten first by the crow earlier (than man). This mango tree
pleases the birds with its fruits & flowers & gives the ripe fruits to the
people who go near it only. Even that cannot please our minds.
kandhaRpamanthriNi samIyuShi ya: sarAga:
thathpakShapAthipikagAyakahaRShahethu:
thadhvandhina: shukachayasya sakhA thadhIyavANoughajanmadharaNI sa hi
chUtha eSha:
[22]
The very mango tree, at the advent of spring season which is the minister
of cupid, puts forth red sprouts (& becomes his friend). It is partial to
the cuckoo which is his (cupid's) musician & brings it joy (by feeding it
with its tender sprouts). It is the friend of the groups of parrots who
are his minstrels. Above all, it is the birth place of one of cupid's arrows.
hE mAShavi prAnthanigUdavalli shrImAninI mAnadhamAdhisheha
dhEha thvadhIyAm sThithimEva nO chEth nAmnApi yathrAsthi hi mAdhavIthvam
[23]
O, mAdhavi creeper with other creepers growing near you! (and this
indicates the absence of your aversion to other women) give us here Sri
Krishna who has given broadmindedness to Lakshmi. If you cannot give him,
give us at least your name of MAdhavis so that we shall be the ladies of
MAdhava (the husband of Lakshmi) in mere name.
ashOka eShOparavEdhanAjJnya: padhAhathEreva parOpakaRthA
na kARyakArI shiThilAthmanAm na: thathOparathra prathiyAthasakhya:
[24]
Oh friends! this ashoka tree in front of us is without sorrow & hence
ignorant of the sorrows of others. It does good to others only when it is
kicked by the (left) foot of young ladies. We are enfeebled by the
separation of Krishna & therefore unable to kick it with our feet. So, it
serves not our purpose & let us go to another place.
(N. B. According to the poetic convention trees have their longings at
budding time. The ashoka tree puts forth flowers when it is kicked by the
left foot of ladies; tilaka & kuravaka trees respectively by their glances
& embraces; priyangu by their touch; bakula by the sprinkling of their
mouth full of liquor; mandara by their coaxing; campeka by their gentle
smile; mango by the breath of their mouths; nameru by their songs &
karnikAra by dances in front of it.
hE pArijAtha surasamsadhi gItha dhAtha: shrInandhanamudhIraya sidhdhagamyam
rathnAni rAsi uruvidhAni kilAshrithAnAmasmAkam achyuthaharinmaNimEva dhEhi
[25]
Oh, ParijAtha tree ! O thou who art praised in the assembly of the gods!
Oh, donor (of all desired objects) ! tell us about Nandagopa's son who is
attainable to the siddhas (demigods or yogis). Don't you shower verious
kinds of gems on those who approach you? But to us gibe the blue gem of
Krishna alone (& nothing else).
(N. B.The pArijata tree is alsocalled the tree of the gods (suratharu) &
the tree which confers all the desired objects.
thadhangrilAbhena nijAvamAna vishakichEthA na dhishennijam na:
sahOdharOyam nanu sindhuputhyA: saharanEthraRhiNadhRupthavRuthi:
[26]
This Parijatha tree which is apprehensive of its own disgrace by our
obtaining the feet of that Lord Krishna (as He gives a thousand fold more
than it can) may not give us our Krishna. It is (also) the brother of the
daughter of the milk ocean (Lakshmi as both of them came out of the milky
ocean) & it is arrogant being watered by the thousand eyed god (Indra) as a
form of worship.
gIthEna the gIShpapthi shaRvapUvagIRvANavaRyA: kila namrabhavam
nIthA: thadhasmAn svavashe vidhAthumethAvathAm kim kamanIyamURthe
[27]
Oh, Krishna with an attractive form! by your mere (exquisite) music the
eminent gods, beginning with Brahma (the lord of Sarasvathi), Shiva &
others are made to bow down their heads & to be subservient to you (as
mentioned in the bhAghavatha). SO, in order to subdue us what is the use
of all these, viz, your disappearance, your going away far, etc?
(N. B. In the BhAghavatha (X-35-15) the gopis say:
savanashasthadhupadhARya surEshA: shakrashaRvaparamEShtipurOgA:
kavaya AnathakandharachiththA: kashmalam yayuranishchithathAvA:
murali muraripum tham mOhanam shamsa hamsAbhyudhayaRdhidhushrImukham
vIthashOkam
virahadahanabhAsA niRdhahAmOthra nOcheth tharuNi kulamidham the hantha
brundhAvanAnthe [28]
Oh, young lady, flute! inform us of the foe of (demon) Mura (krishna) who
is captivating, who is the promoter of the prosperity of the ascetics, who
has a lustrous moon like face & who is free from grief. If not, oh, young
lady, we will reduce to ashes your whole family of bamboos (seen) at the
end of the brindAvana with the flames of the fire of separation (& so for
fear of your own destruction, tell us about him)
hE bhrundhAvana kRuShNavaRthama vadha nO nOchEthpumAsam hi tham dhAsyama:
priyaviprayOgajanimtha thena thvadhIyOdhayai:
sAkam prajbalithengA gOpAlalanAbhAsvanchakOrIchaye lOke nAma niraRThakam
thava puna: kO vA kavi: kIRthayEth
[29]
Oh, BrndAvana! tell us Krishna's path, if not, we will give you the same in
masculine gender, that is a fire born of his separation. Oh, friend! the
lustrous group of cakora birds, (which drink the rays of the moon) namely,
the bevy of cowherdesses will be reduced to ashes by that fire along with
your prosperities of trees & creepers & your name Forest of Brinda wii be a
misnomer & no poet will sing your name.
(N. B. Here is a play on the word kRuShNavaRthma which is neuter gender &
means 'path'. The word 'kRuShNavaRthma' is in masculine gender & means
fire. The gopis said that they would give masculine gender of the word
hinting that its masculine gender is also mentioned in the AmarkOsa.
1. ayanam vaRthmamARgAdhvEthyamara:
2. baRhi: shuShmAkRuShNavathRmAshOchishkEsha uShaRbhudha ithyamarOkthE:
The word chakOrIchaya suggests Krishna's resemblance to the moon).
sakhi tharurayamajJnyO naiva jAnAthi kRuShNam kimithi vidhinidhEshAth
jJnyAnashUnyO hi vRukSha:
yadhuthilakaviyOgAdhasthu mEm jJnyAnahAni: gathavirahabhayasya jJnyAnahAni:
kuthOsya: [30]
(This is the dialogue between a Santa gopi & a mugdhA gopi).
SantA gopi: Oh, friend! these trees are devoid of knowledge & don't know
Krishna at all.
MugdhA gopi: why?
SantA gopi: For, the trees are devoid of knowledge by the order of BrahmA.
MugdhA gopi: Let there be the absence of knowledge in my case on account of
the separation of Krishna, the ornament of the yadu's clan. Where is the
absence of knowledge in the case of the trees which are devoid of the fear
of separation?
sakhi kaThaya sa kOyam thanvi pIyUSharashmiRdhishathi kaThamudhagram thaRhi
mEm kAlakUtam
hariridha padhamAthrashlAdhyadhaRma: nUnam bahathi garamagouram
hyAsabhAgESha chandhra:
[31]
MugdhA gopi: O, friend! who is this (seen in the sky)?
Santa gopi: O, slim one ! this is the moon having rays of nectar.
Mugdha gopi: If so, why does he does he give me the virulent KalAkuta
(poison)?
Santa gopi: This moon who is so hailed, only in name though he has not the
praise worthy qualities meant by the word like Hari (who, instead of
removing our suffering gives us sufferings) & who wanes (during the dark
fortnight) indeed has the black poison.
dhanye yAmini kAminIva shashinam sAnandhamAchumbya yA mAnyai: thasya karai:
sudhArasadharai: AlingithAgi sadhA
vishlEShAnchakithAnuyAsi vatha tham dheshAnthare prasThitham
kRuShNAyAdhpani shamsa kanjanayanAyAsmanmanOvEdhanAm
[32]
O, blessed lady night! thou, like a love stricken woman, art kissing your
lord, the Moon, with joy & art ever embraced by his honoured & nectar
holding hands (rays). Being afraid of his separation when he is about to
go to another place (the other side of Mount Meru), thou dost follow him.
On your way inform (the omnipresent) lotus eyed Krishna of our mental anguish.
nishAcharA: prANaharAshch chOrAshcharanthi yasyAm na budhA: subAdhA:
svayam cha kRuShNApriyasoubhagA yA kipasmadhanandhakarIyamARyA:
[33]
(In this verse, the gopis curse the night as she kept silent).
During the night the rakshasAs & the thieves who kill people prowl about &
not the wise endowed with keen intellect. Moreover, during the dark
fortnight she is without her lord, the Moon & her appearance is repilsive
not only to the people but also to Krishna. Respectable friends! will such
a one give us joy?
kAlimdhi tham kaThaya kanjadhalAyathAkSham nAmnA guNe na sadhRushI nanu
nandhasUnO:
brahmaNyadhevamRuShaya: sakhi shanthagamyam brahmahRudhe kRuthagRuham
bruvathe bhavathyA:
[34]
Oh, the river Yamuna! tell us about that Krishna having eyes as long as the
petals of a lotus. You are very like him, the son of Nandagopa, not only
in name byt also in black color. This certain, O friend. The sages
declare that he, who is the favourite god of the brahmins & accessible to
the wise (like Akrura) has made his abode in your deep pool known as
Brahmahrada (wherein he is present).
(N. B. Yamuna is called Krishna & both of these are of black color.
Sri Krishna showed his Vaikuntha to Akrura in that pool & so it is called
Brahmahrada (Refer to the Bhaghavatha X-39)
kAlindhi thvamaghAnvithAnapi satha: kRuthvA pavithrAthmanOganthum naiva
kadhApo munjathi thava bhrAthuRnikEtham prathi
kinthu kShirapayOdhivAsanirathAn prIthA karOshyAshrithAn snigThE bhaRthari
kAminIjanaruchasthathpakSha eva hyalam [35]
Oh, Yamuna! You make the virtuous people pure even though they are sinners
& never allow them to be taken to the house of your brother (Yama). On the
other hand, you are pleased to make those who are your dependants the
residents of the Svetha dvipa in the milky ocean. When the husband is in
the good books (of his wife) the leaning of the loving womenfolk is towards
his side only.
rangatharangachaya sangathavAyunA thvam mAgalydhA kila samIpakRuthAlayAnAm
bhRugIrivAnthikabanE thaba sancharanthI: sangIthakRuShNacharithA:
kimupEkShase na:
[36]
Oh, Yamuna! You give ausiciousness to the who have their houses near you by
means of the breeze associated with the groups of rippling waves. Why do
you overlook us who are in your near by wood, who are wandering like the
female bees & singing the deeds of Sri Krishna?
hE mandhamArutha mukundhapadhAbjagandhashrImAnanIya thamihAnaya mAnyagamyam
nO chEdh baRhinaya thavAnga samAnajARthi prANam hRudhi sThithamaThARpaya
kRuShNapAdhE [37]
Oh, gentle breeze who is worthy of worship on account of the wealth of the
fragrance of the lotus like feet of the giver of moksha (Krishna)! bring
here that Krishna who is not accessible to the proud ones. O, dear breeze!
if not, bring outside the life breath which is in our hearts & is a member
of your group & then dedicate it at the feet of Krishna.
(N. B. They prefer death & pray for Sri Krishna's contact after death too.)
athIndhriyasyAmithavikramasya pradhaRshayasyamga padhAbjagandham
apEkshase kim paramasya sAmyamadhRushya dhRushyAthmavishEShadhaRman
[38]
O, dear breeze! show the fragrance of the lotus like feet of Krishna who is
imperceptible to the senses & who has unlimited valour. O, invisible one
having your own perceptible qualities of the hot cum cold touch! do you
wish for the similarity with Krishna whose form cannot be seen but whose
attributes are seen?
(N. B. The Gita says that the groups of pearls are visible in a necklace
but not the string that holds them together.)
hE pakShiNa: kRuShNamudhIrayadhvam pApApaham pAvanapAvanam tham
nO chEdhbhavathkaNTavishOShaNaiRna: shrOthrasya shalyOpamithai: kimEthai:
[39]
O, birds! chant the name of Krishna (which will be beneficial to both of
us) & tell us in which place is that Krishna, the remover of the sins & the
purifier of the pure. Otherwise, what is the use of these your twitters
which are a waste of your lungs & are like the crooked arrows to our ears
(which are malefic to both of us)?
svarENa smArayan shourim prayachChathi na na: sakhi
parapuShta sa vispaShtam pOShtuRvai vipralabbaka: [40]
Oh, friend gopi! this cuckoo, though it reminds us of Sri Krishna (the
grandson of Sura) by its voice does not give him to us. It is but proper.
For, it was hatched & brought up by the ungratefuldeceive rof its patron
(crow).
(N. B. The she cuckoo will lay eggs but is ignorant of hatching them. But
she is shrewdenough to put them in the crow's nest. The foolish cow will
unsuspectingly hatch them & will realise its folly when the hatched cuckoos
fly away in the sky singing sweetly during the spring. Note the saying:
vasantha kAle samprApthe kAka: kAka: pika: pika: (when spring sets in, a
crow is a crow & a cuckoo is a cuckoo).
he kRuShNAsAra kRuthakouthukAthmadhRuShtE: shrIkRuShNavaRShma
kimalakShibharam bibhaRShi
nEthrOdhayasya muralIravaranjithasya shrOthrasya chOmnathiriyam
bhavathashchakAsthi [41]
Oh, black antelope! did you see the body of Sri Krishna by which curiosity
was caused to your eyes? For, you bear the eminence of the feast for the
eyes. The eminence of your ears which are adorned by the sound of his
flute shines.
(N. B. Nothing else except the sight of Krishna's sport will be a feast for
the eyes).
yadhi nigamavidhUra: thvam nRuNAm dhUradhUrOhRudhayakamalatha: kim nATha
nApouShi thaRhi
tharuNi thanuviyOga: kim mathasthe manOjJnyE priyapuruShaviyOgAdh dhu:saham
tham na manye [42]
First gopi: Oh, Krishna! if you are far from the vedas (i.e. if you
cannot be known by the vedas) & are not at all visible to the eyes of the
people, why don't you then go out of our lotus like hearts (& go elsewhere)?
Second gopi: O, young lady! His exit from heart is death. Is death
agreeable to you?
First gopi: O, friend who knows my mind! I don't consider that death is
more unbearable than the separation from dear person.
(N. B. Since the gopis did not achieve their purpose from others, they
appeal to Krishna himself. The statement (Tait-up) yathO vAdhO
nivaRthanthe says that the Lord cannot be known completely. The smrthi
statement brahmANAthyathdhEhasthu mRuvra ithyuchyathe says that the body
(of a person) rejected by the Brahman is dead).
thvayi na vahathi mAnam na pragalmEthi kRuShNO yadhajani thanukAshRyam
dhainyamantha: kShaNEna
nahi sakhi mama dhainyam dhInanAThaprayuktham kRushatharanikhilAnyA: kinthu
vishlEShavahnE: [43]
On account of separation, your body has become emanciated & your mind has
become weak or depressed in an instant. On seeing these two Krishna
thought that you were not matured & bold to endure them & so He did not
honour you.
O, friend! all the limbs of my body are emanciated by nature & my mental
depression is not due to Krishn, the Lord of the depressed but to the fire
of separation.
anRuthalapithamEnam nARyayadhvam thaThA thadh bidhadhathi batha chEtha:
prARThanAshIlamEthe
parabhRutha shukabhRungA gIthavAkyAlakAbhA: paThipaThi paramasva
shrImukhashrIshcha chandhra: [44]
A gopi (to all others): Don't pray to this Krishna who has told a lie (as
at the time of our worshipping DurgA, He told us to make us happy but now
He has forsaken us).
All others: It is just so. Alas! these cuckoos, parrots & bees which have
respectively the lustre of Krishna's music, speech & black curls & the moon
which has the lustre of His lustrous face goad our minds to pray at every
path (and so we cannot but remember Him. What can we do.)
ramaNi ruchrarUpa: kim dhUre thavAsInnahi nahi mama puNyam thanvi dhUre
prayAtham
vatha yadhukulanATha: sathvayA mRugyathe kim nahi sakhi sahanItham
chththamanvEshayAmi [45]
In the course of their search, the gopis met the lady who was taken with
Him from their group & forsaken at last & they mock at her thus:)
O paragon of beauty! has Krishna having a beautiful form gone away far from
you even?
The lady: No, no, O slim lady (the singular is used out of absent
mindedness)! only my mind went far away from me.
Gopis: O, friend! is the lord of the yadu's family being searched by you?
Lady: Not at all. I seek the mind that is taken away along with Him.
sa vidhirapi nidhEsham thasya nUnam vidhathe virahadhahana shAnthim yanna
mURChAm dhadhAthi
apinishi hRudhayAntha: kRuShNasamshlEShashankina dhishathi cha suShupthi hA
hathA: kim vidhEyam [46]
Even that Brahma carries out indeed the order of that Krishna. For, he
does not give us the swoon which quells the fire of separation. Even at
night, he does not give us sound sleep suspecting that we may have the
embrace of that Krishna in our minds in the form of PrAjna. What to do?
Alas, we are undone.
(N. B. The MAndukyOpanisad says that the wakeful state is given by Vishva
who is present at our right eye; the dreaming state by Taijasa who is
present at our neck & the sound sleep by Prajna who is at our heart. In
this state, we are blind & deaf to everything & enjoy undisturbed sleep by
embracing Him).
yadhi mudhuramapAyi svIyagAThAmRutham prAkspuradhadharasudhAm svAm thaRhi
yachChEnmukundha:
kUvachidhaShi nijadhAma sThAvaram jangamam vA yadhi vimalamadhaRshi svam
thadhA dhaRshayenna:
[47]
If formerly the sweet nectar of His story had been drunk by us, then that
Mukundha (giver of moksha) would give us the nectar of His shinning lips.
If at least in any one place His installed or moving pure image had been
seen by us, then He would reveal Himself to us.
kararuhapadhabhAsvadhgAthra vishlEShabhIthyA na mRuthiranumatha na: kRuShNa
thEdhaRshanAncha
asubhRuthirapi thasmAthsoumya soundhaRyadhAmannadhigamanamubhAbhyAm
badhdhakaNTA ivasma: [49]
Oh, Krishna with a pleasing face! Oh, the abode of beauty! death is not
liked by us not because of our desire for life but because of the fear of
the separation of the body which is shinning with the marks of your nails.
Also, because not seeing you, even the maintainance of our vital airs is
not liked by us. Thus, we are in the middle state of a person whose throat
is pressed by two people on both sides (one gently pressing him so that he
may live & the other pressing him tightly so that he may die.)
nayanaganalinEShum kAnthavavathrendhukAnthyA navapadharavibhAsA na:
kuchasThOthpalEShu
shamaya sadhayagAdAlinganEnARdhagAthrIRvirachaya thava dhAsIsthena
kandhaRpadhaRpam [50]
Dear lover Krishna! do away with the lotus arrow of cupid in our lotus like
eyes by the moon light of your face. Destroy the cupid's arrow of
waterlily in our dark nippled breasts by the rays of the sun is your new
foot. O, merciful Krishna ! make us your servants, half bodied ones by
means of your tight embrace. Thus suppress the pride of cupid (in three
ways).
(N. B. The gopis eyes are like lotuses by nature. But they imagine them to
be made so by the lotus arrow of cupid & ask Krishna to destroy the arrow
by the moon light of His face. The moon is the foe of the lotus.
Similarly, the nipples of their breasts are black like blue lily by nature.
But they imagine them to be made so by cupid's arrow of lily & ask Krishna
to destroy it by the sun light of His feet. The sun is the foe of the
lilies. Cupid is afraid of one whose half body is that of a female & the
other that of a male. The gopis & make each one Ardhanareesvara by His
tight embraces & thereby humble the pride of cupid.
ayi ramaNa murAre sundharIkAntha shoure narakamaThana kRushNa
prOdavArAshidhiShNya
karajitha suravRukShAhamkRuthAthmIyashikSha svakavijayasahAya
dhvasthadhaRmAntharAya [51]
Oh, Krishna! Put down the pride of cupid. You delight us by your love
sport. You are the foe of the demon Mura. You are the dear Lord of the
thousands of women bound in the prison of demon Naraka. You are the son of
Vasudeva (and the grandson of SUrasena). You are the slayer of the demon
Naraka. You are shrewed to understand & appreciate the niceties in our
speech. You have your abode in the mil ocean. You have defeated by (the
gifts of) your hand the PArijata tree. You have punished your own
devotee's (Arjuna's) victory. You have destroyed the obstacles to Dharma.
(N.B. In this fine verse, the gopis exhibit their knowledge of the past &
the future. They refer to Krishna's future acts such as the slaying of the
demons Mura & Naraka, building of the city of DvArakA, uprooting the
PArijAta tree of the gods, chastising Indra & other gods, His help to
Arjuna by being his charioteer & the killing of Duryodhana & others who
were obstacles to Dharmaputra. They also know that Krishna is the son of
Vasudeva though He passes off as the son of Nandagopa. They ask Krishna
not to neglect such Jnyanis as He is fond of jnAnis.)
vRukShEShu mRugEShu vichArayanthIRvIkShya pramugdhahRudhayA:
shruthachvakAnthI:
AviRbubhUShurapi ramyathadhIyavAkyabhAvam punaRvividhiShu: sa thadhA
thirObhUth
[52]
Seeing that the gopis who were enquiring the trees, birds & animals of Him
in a state of delusion & who had the lustre of great jnAnis, Krishna had
the desire of appearing before them but He disappeared being desirous of
hearing again the idea of their beautiful words.
kAminIthi jithApadhyAm ninAya sukhayan sukhI
kAminIthi jithA padhyAm kAnchidhAsAdhya sOjJhithA [53]
The blissful Krishna who has conquered the danger of sorrow led away a gopi
since she loved Him & made her happy. Then He who surpassed the lustful
people in their nature forsook her after traversing a certain path. (The
lustful people will not forsake their lady loves but Krishna forsook her).
sArasAsArasamsAre sasAra surasUrasam
susArasurasArOra: sarasIsarasArasI [54]
That forsaken gopi who had no interest in this world wherein there is no
happiness (or, which is devoid of happiness) followed Krishna who bears in
His chest Lakshmi, the mother of the gopis. She who has cranelike breasts
wandered in the lake of the form of the chest which was eminent with the
supreme necklace.
(N. B. That gopi was formerly carried by Krishna in His chest & so she
followed Him with the affinity for that very place just as a swan goes back
to its abode of Manasa lake, its usual abode.
alakShayanthI smarathAthamEnam hRudhAthkhEdhA smarathA thamEnam
jagAdha soumyam nayanAthidhUram vidhe na kuRyA naya nAthidhUram
[55]
A gopi who did not see this father of cupid (Krishna) & who was grieved by
remembering that Krishna in her mind said: Oh, creator! do not lead far
Krishna who is pleasing to look at. Don't make Him distant to our eyes.
kAnthOpamAnena dhivApi kudayAmanthaRhitham kAlabhathEjasA yam
svAnthe bibhaRmIsha vinEha tham thvAmanthaRhitham kA labhathEba sAyam
[56]
Oh, dear! O, Lord without birht! even during day time in your absence in
the house I bear you in my mind (i.e. I always think of you), on account of
your likeness to an elephant cub in fatness (blue black) color & slow gait.
Who will have joy in this forest in the evening time without you who are
incognito?
(N. B. Your separation even at home during day time causes grief. What
then in the forest & at night?)
rAsi sArOsi surasamEhi he mahi mAmiha
dhAsI sasAdhAm sadhasi vEdhavAdhavidhO vadha [57]
O Lord! You are pre eminent because you give us supreme joy. Oh, Earth!
come here. Tell in the assembly of Krishna who is well versed in Vedic
discussion that I, His servant maid, am grieving in this forest.
madhupAlirIsha sarasA sarasAmupakaNTamEthya mudhithA mudhithA
anuyAthi pashya sabhayA sabhayAmanunAya chAlimadhunA madhunA
[58]
Oh, Lord Krishna! see the row of (male) bees which are full of love &
coming near the lake. Comforts the female bee which is intoxicated with
the nectar (of honey) but is afraid of the group of brahmins (doing the
duties of bathing, etc) & goes after the female bee (in spring).
(N. B. The intoxicated bee follows its lover. But you disappear from my
sight even though I, a woman, follow you.)
nagAyathAkAshamithAgasAnu samEthya pumskOkilasusvanEna
na gAyathA kA shamithAgasA nu thvayA mRugAkShI vimadhIkRuthAmga
[59]
Oh dear! when you reach the slope of the Govardhana mountain which is
widely covered with trees touching the sky & sing sweetly like a he cuckoo,
which deer eyed lady will not condone your faults & have her pride gone?
kandhaRpa saRpathalpasya nandhananandhakAraNa
tham dhEsham naya mAm yathra bandhurAsthE sathAm hari: [60]
Oh, cupid! O the cause of happiness! Oh, the son of Krishna who has the bed
of Sesa! take me to that place where Sri Hari (Krishna), the kinsman of the
virtuous people is.
ra mA nayAhamkRuthidhUravRuththiramAnayAham kRuthidhUravRuththi:
ramAna yAham kRuthidhUravRuthi ramAnayAhamkRuthidhUravRuththi: [61]
Oh, cupid! lead me (for) I am far from the act of walking (further). So,
don't be proud in my case since I am without pride. Lead me near Krishna.
Honour me or Oh, cupid! I am far from the act of walking & so on. You who
have no pride take me who am without pride near Krishna. I am not Lakshmi
who has a divine body & who has a mind far from ignorance, injustice &
pride (& so there may be defects in me).
thathAthathAthIthathachvathathithAthOthathE thu thath
thaththAthouthAthithethIthethAthAthIthE thathOththithAm [62]
Oh, you (Krishna) are the creator of all in the all pervading ether, etc.,
the non pervading earth, etc., the groups of Realities (mukthas or
liberated souls) who have come near you. You also enter the above
mentioned groups of Realities as their controller (and protector). Then
you devour then all (destroy them all in delusion). Therefore you have no
identity with the world as stated by the dvaities. This & the mischievous
theory of the mimAmsakAs who deny God are done away with.
(N. B. God is not born & the world is born. He is the creator & it is the
created. He is the controller & it is the controlled. He is the destroyer
& it is destroyed. Thus, both should necessarily be different from each
other & there is no room for identity.)
adharAmRutham pradhishathedhishathe thanumaRpaye viharatheharathe
vihithe hathim virachayerachaye sphutamithyadhAyi bhavathAbhavathA
[63]
Oh, Krishna, give me the nectar of your lower lip. To you who give me the
nectar of your lip when love sport is made by you in this my body (i.e.e by
your contact) I will destroy the group of sins. Thus, moksha (the absence
of samsara) is definitely given to me by you.
ithTham girA kApi thamaRchayanthI yam thIvrayOgaiRmunayOguranthe
ranthEthi mathvA galithAthmahArA hArAmakRuShNEthyapathachChuchARthA
[964]
One of the gopis thinking thus of Krishna as her sporting lover whom the
sages obtained in the end by means of their rigid austerities of meditation
& worshipping Him in these aforesaid words fell down on the ground in a
swoon sorrow struck & with her necklace slipping from her neck & crying
'alas! RAma, Krishna'
rOnNAm haRShaNakAriNi shravaNatha: pApoudhabidhvamsinipremnA chinthayathAm
vichithravimalashlAdhyARThasandhAyini
sanjAthE bhuvi rukmaNIshavijaye sadhvAdhirOjOdhithE sanjAtha:
suramaNdalIShu mahitha: saRgOm mudhAm sapthama:
[65]
(General) When the exploits of the victorious Lord of Rukmini which cause
the happy horripilation of joy in the hearers, which remove the multitudes
of sins by their mere hearing, which give wonderful, faultless & praise
worthy meanings & the four fold objects of human life (such as dharma,
artha, kAma, moksha) to those who con over them with devotion, were
composed by the good & eminent disputants like Sukacharya & others (in the
BhAghavatha)the seventh creation of great joy was made in the assemblies of
the gods.
(Particular) When the exploits of the victorious Lord of Rukmini which
cause the happy horripilation of joy in the hearers, which remove the
multitudes of sins by their mere hearing, which give wonderful, faultless &
praise worthy meanings & the four fold objects of human life (such as
dharma, artha, kAma, moksha) to those who con over them with devotion were
composed by the good & eminent Saint VAdiraja, this seventh canto which was
appreciated in the assemblies of the gods, is over.