Sri Caitanya-caritamrta: Antya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 1

Antya1.149

TEXT 149

raya kahe,--“kaha sahaja-premera laksana”

rupa-gosani kahe,--“sahajika prema-dharma”

SYNONYMS

raya kahe—Srila Ramananda Raya inquires; kaha—please tell me; sahaja-premera—of natural love; laksana—the characteristics; rupa-gosani kahe—Rupa Gosvami replies; sahajika—spontaneous; prema-dharma—character of love of Godhead.

TRANSLATION

Ramananda Raya further inquired, “What are the natural characteristics of awakening love of Godhead?” Rupa Gosvami replied, "These are the natural characteristics of love of God.

Antya1.150

TEXT 150

stotram yatra tata-sthatam prakatayac cittasya dhatte vyatham

nindapi pramadam prayacchati parihasa-sriyam bibhrati

dosena ksayitam gunena gurutam kenapy anatanvati

premnah svarasikasya kasyacid iyam vikridati prakriya

SYNONYMS

stotram—praising; yatra—in which; tata-sthatam—neutrality; prakatayat—manifesting; cittasya—to the heart; dhatte—gives; vyatham—painful reaction; ninda—blaspheming; api—also; pramadam—pleasure; prayacchati—delivers; parihasa—of joking; sriyam—the beauty; bibhrati—bringing forth; dosena—by accusation; ksayitam—the quality of diminishing; gunena—by good qualities; gurutam—the importance; kena api—by any; anatanvati—not increasing; premnah—of love of Godhead; svarasikasya—spontaneous; kasyacit—of any; iyam—this; vikridati—acts within the heart; prakriya—the manner of action.

TRANSLATION

’When one hears praise from his beloved, he outwardIy remains neutral but feels pain within his heart. When he hears his beloved making accusations about him, he takes them to be jokes and enjoys pleasure. When he finds faults in his beloved, they do not diminish his love, nor do the beloved’s good qualities increase his spontaneous affection. Thus spontaneous love continues under all circumstances. That is how spontaneous love of Godhead acts within the heart.’

PURPORT

This verse from Vidagdha-madhava (5.4) is spoken by Paurnamasi, the grandmother of Radharani and mother of Sandipani Muni.

Antya1.151

TEXT 151

srutva nisthuratam mamendu-vadana premankuram bhindati

svante santi-dhuram vidhaya vidhure prayah parancisyati

kimva pamara-kama-karmuka-paritrasta vimoksyaty asun

ha maugdhyat phalini manoratha-lata mrdvi mayonmulita

SYNONYMS

srutva—by hearing; nisthuratam—cruelty; mama—My; indu-vadana—moonfaced; prema-ankuram—the seed of love; bhindati—splitting; sva-ante—within Her heart; santi-dhuram—great toleration; vidhaya—taking; vidhure—aggrieved; prayah—almost; parancisyati—may turn against; kimva—or; pamara—most formidable; kama—of lusty desires or Cupid; karmuka—of the bow; paritrasta—frightened; vimoksyati—will give up; asun—life; ha—alas; maugdhyat—on account of bewilderment; phalini—almost fruitful; manah-ratha-lata—the creeper of growing love; mrdvi—very soft; maya—by Me; unmulita—uprooted.

TRANSLATION

’Upon hearing of My cruelty, moon-faced Radharani may establish some kind of tolerance in Her aggrieved heart. But then She might turn against Me. Or, indeed, being fearful of the lusty desires invoked by the bow of formidable Cupid, She might even give up Her life. Alas! I have foolishly uprooted the soft creeper of Her desire just when it was ready to bear fruit.’

PURPORT

Having been very cruel to Srimati Radharani, Krsna is repenting in this way (Vidagdha-madhava 2.40).

Antya1.152

TEXT 152

yasyotsanga-sukhasaya sithilita gurvi gurubhyas trapa

pranebhyo ’pi suhrt-tamah sakhi tatha yuyam pariklesitah

dharmah so ’pi mahan maya na ganitah sadhvibhir adhyasito

dhig dhairyam tad-upeksitapi yad aham jivami papiyasi

SYNONYMS

yasya—of whom; utsanga-sukha-asaya—by the desire for the happiness of the association; sithilita—slackened; gurvi—very great; gurubhyah—unto the superiors; trapa—bashfulness; pranebhyah—than My life; api—although; suhrt-tamah—more dear; sakhi—O My dear friend; tatha—similarly; yuyam—you; pariklesitah—so much troubled; dharmah—duties to My husband; sah—that; api—also; mahan—very great; maya—by Me; na—not; ganitah—cared for; sadhvibhih—by the most chaste women; adhyasitah—practiced; dhik dhairyam—to hell with patience; tat—by Him; upeksita—neglected; api—although; yat—which; aham—I; jivami—am living; papiyasi—the most sinful.

TRANSLATION

’Desiring the happiness of His association and embraces, My dear friend, I disregarded even My superiors and relaxed My shyness and gravity before them. Furthermore, although you are My best friend, more dear to Me than My own life, I have given you so much trouble. Indeed, I even put aside the vow of dedication to My husband, a vow kept by the most elevated women. Oh, alas! Although He is now neglecting Me, I am so sinful that I am still living. Therefore I must condemn My so-called patience.’

PURPORT

Srimati Radharani is speaking this verse (Vidagdha-madhava 2.41) to Her intimate friend Visakhadevi.

Antya1.153

TEXT 153

grhantah-khelantyo nija-sahaja-balyasya balanad

abhadram bhadram va kim api hi na janimahi manak

vayam netum yuktah katham asaranam ka api dasam

katham va nyayya te prathayitum udasina-padavi

SYNONYMS

grha-antah-khelantyah—who were engaged in childish play within the house; nija—one’s own; sahaja—simple; balyasya—of childhood; balanat—on account of influence; abhadram—bad; bhadram—good; va—or; kim api—what; hi—certainly; na—not; janimahi—we did know; manak—even slightly; vayam—we; netum—to lead; yuktah—suitable; katham—how; asaranam—without surrender; kam api—such as this; dasam—to the condition; katham—how; va—or; nyayya—correct; te—of You; prathayitum—to manifest; udasina—of carelessness; padavi—the position.

TRANSLATION

’I was engaged in My own playful activities in My home, and because of My childish innocence I did not know right from wrong. Therefore, is it good for You to have forced us into being so much attracted to You and then to have neglected us? Now You are indifferent to us. Do You think that is right?’

PURPORT

This verse (Vidagdha-madhava 2.46) is spoken to Krsna by Srimati Radharani.

Antya1.154

TEXT 154

antah-klesa-kalankitah kila vayam yamo ’dya yamyam purim

nayam vancana-sancaya-pranayinam hasam tathapy ujjhati

asmin samputite gabhira-kapatair abhira-palli-vite

ha medhavini radhike tava katham prema gariyan abhut

SYNONYMS

antah-klesa-kalankitah—polluted by inner miserable conditions that continue even after death; kila—certainly; vayam—all of us; yamah—are going; adya—now; yamyam—of Yamaraja; purim—to the abode; na—not; ayam—this; vancana-sancaya—cheating activities; pranayinam—aiming at; hasam—smiling; tathapi—still; ujjhati—gives up; asmin—in this; samputite—filled; gabhira—deep; kapataih—with deceit; abhira-palli—from the village of the cowherd men; vite—in a debauchee; ha—alas; medhavini—O intelligent one; radhike—Srimati Radharani; tava—Your; katham—how; prema—love; gariyan—so great; abhut—became.

TRANSLATION

’Our hearts are so polluted by miserable conditions that we are certainly going to Pluto’s kingdom. Nevertheless, Krsna does not give up His beautiful loving smiling, which is full of cheating tricks. O Srimati Radharani, You are very intelligent. How could You have developed such great loving affection for this deceitful debauchee from the neighborhood of the cowherds?’

PURPORT

This verse (Vidagdha-madhava 2.37) is spoken to Radharani by Lalita-sakhi, another confidential friend.

Antya1.155

TEXT 155

hitva dure pathi dhava-taror antikam dhara-setor

bhangodagra guru-sikharinam ramhasa langhayanti

lebhe krsnarnava nava-rasa radhika-vahini tvam

vag-vicibhih kim iva vimukhi-bhavam asyas tanosi

SYNONYMS

hitva—giving up; dure—far away; pathi—on the road; dhava-taroh—of the tree of the husband; antikam—the vicinity; dharma-setoh—the bridge of religion; bhanga-udagra—being strong enough for breaking; guru-sikharinam—the hill of the superior relatives; ramhasa—with great force; langhayanti—crossing over; lebhe—has obtained; krsna-arnava—O ocean of Krsna; nava-rasa—being influenced by new ecstatic love; radhika—Srimati Radharani; vahini—like a river; tvam—You; vak-vicibhih—only by the waves of words; kim—how; iva—like this; vimukhi-bhavam—indifference; asyah—toward Her; tanosi—You are spreading.

TRANSLATION

’O Lord Krsna, You are just like an ocean. The river of Srimati Radharani has reached You from a long distance-leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?’ "

PURPORT

This verse from Vidagdha-madhava (3.9) is spoken to Lord Krsna by paurnamasi, the grandmother of Srimati Radharani.

Antya1.156

TEXT 156

raya kahe,--"vrndavana, murali-nihsvana

krsna, radhikara kaiche kariyacha varnana

SYNONYMS

raya kahe—Ramananda Raya says; vrndavana—the place named Vrndavana; murali-nihsvana—the vibration of Krsna’s flute; krsna—Lord Krsna; radhikara—of Srimati Radharani; kaiche—how; kariyacha varnana—you have described.

TRANSLATION

Srila Ramananda Raya further inquired: "How have you described Vrndavana, the vibration of the transcendental flute, and the relationship between Krsna and Radhika?

Antya1.157

TEXT 157

kaha, tomara kavitva suni’ haya camatkara"

krame rupa-gosani kahe kari’ namaskara

SYNONYMS

kaha—kindly let me know; tomara kavitva suni’-by hearing your poetic ability; haya—there is; camatkara—much astonishment; krame—gradually; rupa-gosani—Srila Rupa Gosvami; kahe—continues to speak; kari’ namaskara—offering obeisances.

TRANSLATION

“Please tell me all this, for your poetic ability is wonderful.” After offering obeisances to Ramananda Raya, Rupa Gosvami gradually began answering his inquiries.

Antya1.158

TEXT 158

sugandhau makanda-prakara-makarandasya madhure

vinisyande vandi-krta-madhupa-vrndam muhur idam

krtandolam mandonnatibhir anilais candana-girer

mamanandam vrnda-vipinam atulam tundilayati

SYNONYMS

su-gandhau—in the fragrance; makanda-prakara—of the bunches of mango buds; makarandasya—of the honey; madhure—sweet; vinisyande—in the oozing; vandi-krta—grouped together; madhupa-vrndam—bumblebees; muhuh—again and again; idam—this; krta-andolam—agitated; manda-unnatibhih—moving softly; anilaih—by the breezes; candana-gireh—from the Malaya Hills; mama—My; anandam—pleasure; vrnda-vipinam—the forest of Vrndavana; atulam—very much; tundilayati—increases more and more.

TRANSLATION

’The sweet, fragrant honey oozing from newly grown mango buds is again and again attracting groups of bumblebees, and this forest is trembling in the softly moving breezes from the Malaya Hills, which are full of sandalwood trees. Thus the forest of Vrndavana is increasing My transcendental pleasure.’

PURPORT

This verse from Vidagdha-madhava (1.23) is spoken by Lord Krsna Himself.

Antya1.159

TEXT 159

vrndavanam divya-lata-paritam

latas ca puspa-sphuritagra-bhajah

puspani ca sphita-madhu-vratani

madhu-vratas ca sruti-hari-gitah

SYNONYMS

vrndavanam—the forest of Vrndavana; divya-lata-paritam—surrounded by transcendental creepers; latah ca—and the creepers; puspa—by flowers; sphurita—distinguished; agra-bhajah—possessing ends; puspani—the flowers; ca—and; sphita-madhu-vratani—having many maddened bumblebees; madhu-vratah—the bumblebees; ca—and; sruti-hari-gitah—whose songs defeat the Vedic hymns and are pleasing to the ear.

TRANSLATION

’My dear friend, see how this forest of Vrndavana is full of transcendental creepers and trees. The tops of the creepers are full of flowers, and intoxicated bumblebees are buzzing around them, humming songs that please the ear and surpass even the Vedic hymns.’

PURPORT

This verse from Vidagdha-madhava (1.24) is spoken by Lord Balarama to His friend Sridama.

Antya1.160

TEXT 160

kvacid bhrngi-gitam kvacid anila-bhangi-sisirata

kvacid valli-lasyam kvacid amala-malli-parimalah

kvacid dhara-sali karaka-phala-pali-rasa-bharo

hrsikanam vrndam pramadayati vrndavanam idam

SYNONYMS

kvacit—somewhere; bhrngi-gitam—the humming songs of the bumblebees; kvacit—somewhere; anila-bhangi-sisirata—coolness from the waves of the mild breezes; kvacit—somewhere; valli-lasyam—the dancing of the creepers; kvacit—somewhere; amala-malli-parimalah—the pure fragrance of the mallika flowers; kvacit—somewhere; dhara-sali—abounding in showers; karaka-phala-pali—of pomegranate fruits; rasa-bharah—overabundance of juice; hrsikanam—of the senses; vrndam—to the group; pramadayati—is giving pleasure; vrndavanam—the forest of Vrndavana; idam—this.

TRANSLATION

’My dear friend, this forest of Vrndavana is giving great pleasure to our senses in various ways. Somewhere bumblebees are singing in groups, and in some places mild breezes are cooling the entire atmosphere. Somewhere the creepers and tree twigs are dancing, the mallika flowers are expanding their fragrance, and an overabundance of juice is constantly flowing in showers from pomegranate fruits.’

PURPORT

This verse from Vidagdha-madhava (1.31) is spoken by Lord Krsna to His cowherd friend Madhumangala.

Antya1.161

TEXT 161

paramrstangustha-trayam asita-ratnair ubhayato

vahanti sankirnau manibhir arunais tat-parisarau

tayor madhye hirojjvala-vimala-jambunada-mayi

kare kalyaniyam viharati hareh keli-murali

SYNONYMS

paramrsta—measured; angustha-trayam—a length of three fingers; asita-ratnaih—with valuable indra-nila jewels; ubhayatah—from both ends; vahanti—having; sankirnau—bedecked; manibhih—by gems; arunaih—    rubies; tat-parisarau—the two ends of the flute; tayoh madhye—between them; hira—with diamonds; ujjvala—blazing; vimala—pure; jambunada-mayi—covered with gold plate; kare—in the hand; kalyani—very auspicious; iyam—this; viharati—glitters; hareh—of Krsna; keli-murali—the pastime flute.

TRANSLATION

The flute of Krsna’s pastimes measures three fingers in length, and it is bedecked with indra-nila gems. At the ends of the flute are aruna gems [rubies], glittering beautifully, and in between the flute is plated with gold, set ablaze by diamonds. This auspicious flute, pleasing to Krsna, is glittering in His hand with transcendental brilliance.’

PURPORT

This verse from Vidagdha-madhava (3.1) is spoken to Lalitadevi by Paurnamasi, the grandmother of Radharani.

Antya1.162

TEXT 162

sad-vamsatas tava janih purusottamasya

panau sthitir muralike saralasi jatya

kasmat tvaya sakhi guror visama grhita

gopangana-gana-vimohana-man tra-diksa

SYNONYMS

sat-vamsatah—very respectable families; tava—your; janih—birth; purusottamasya—of Lord Sri Krsna; panau—in the hands; sthitih—residence; muralike—O good flute; sarala—simple; asi—you are; jatya—by birth; kasmat—why; tvaya—by you; sakhi—O my dear friend; guroh—from the spiritual master; visama—dangerous; grhita—taken; gopa-angana-gana-vimohana—for bewildering the groups of the gopis; mantra-diksa-initiation in the mantra.

TRANSLATION

My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Sri Krsna. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gopis?’

PURPORT

This verse (Vidagdha-madhava 5.17) is spoken by Srimati Radharani.

Antya1.163

TEXT 163

sakhi murali visala-cchidra-jalena purna

laghur atikathina tvam granthila nirasasi

tad api bhajasi svasvac cumbanananda-sandram

hari-kara-parirambham kena punyodayena

SYNONYMS

sakhi murali—O dear friend the flute; visala-chidra-jalena—with so many big holes in your body (in other words, full of chidra, which also means “faults”); purna—full; laghuh—very light; atikathina—very hard in constitution; tvam—you; granthila—full of knots; nirasa—without juice; asi—are; tat api—therefore; bhajasi—you obtain through service; svasvat—continuously; cumbana-ananda—the transcendental bliss of kissing by the Lord; sandram—intense; hari-kara-parirambham—embracing by the hands of Sri Krsna; kena—by what; punya-udayena—means of pious activities.

TRANSLATION

My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged you in the service of being kissed by the Lord and embraced by His hands?’

PURPORT

This verse (Vidagdha-madhava 4.7) is spoken by Candravali-sakhi, the gopi competitor of Srimati Radharani.

Antya1.164

TEXT 164

rundhann ambu-bhrtas camatkrti-param kurvan muhus tumburum

dhyanad antarayan sanandana-mukhan vismapayan vedhasam

autsukyavalibhir balim catulayan bhogindram aghurnayan

bhindann anda-kataha-bhittim abhito babhrama vamsi-dhvanih

SYNONYMS

rundhan—blocking; ambu-bhrtah—the clouds bearing rain; camatkrti-param—full of wonder; kurvan—making; muhuh—at every moment; tumburum—the King of the Gandharvas, Tumburu; dhyanat—from meditation; antarayan—disturbing; sanandana-mukhan—the great saintly persons headed by Sanandana; vismapayan—causing wonder; vedhasam—even to Lord Brahma; autsukya-avalibhih—with thoughts of curiosity; balim—King Bali; catulayan—agitating; bhogi-indram—the King of the Nagas; aghurnayan—whirling around; bhindan—penetrating; anda-kataha-bhittim—the strong coverings of the universe; abhitah—all around; babhrama—circulated; vamsi-dhvanih—the transcendental vibration of the flute.

TRANSLATION

’The transcendental vibration of Krsna’s flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the meditation of great saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahma, wrought intense curiosity that agitated the mind of Bali Maharaja, who was otherwise firmly fixed, made Maharaja Ananta, the carrier of the planets, whirl around, and penetrated the strong coverings of the universe. Thus the sound of the flute in the hands of Krsna created a wonderful situation.’

PURPORT

This verse (Vidagdha-madhava 1.27) is spoken by Madhumangala, a cowherd friend of Krsna’s.

Antya1.165

TEXT 165

ayam nayana-dandita-pra vara-pundarika-prabhah

prabhati nava-jaguda-dyuti-vidambi-pitambarah

aranyaja-pariskriya-damita-divya-vesadaro

harin-mani-manohara-dyutibhir ujjvalango harih

SYNONYMS

ayam—this; nayana—by whose beautiful eyes; dandita—defeated; pravara—best; pundarika-prabhah—the luster of the white lotus flower; prabhati—looks beautiful; nava-jaguda-dyuti—the brilliance of newly painted vidambi; vidambi-deriding; pita-ambarah—whose yellow dress; aranya-ja—picked up from the forest; pariskriya—by whose ornaments; damita—subdued; divya-vesa-adarah—the hankering for first-class dress; harin-mani—of emeralds; manohara—mind-attracting; dyutibhih—with splendor; ujjvala-angah—whose beautiful body; harih—the Supreme Personality of Godhead.

TRANSLATION

’The beauty of Krsna’s eyes surpasses the beauty of white lotus flowers, His yellow garments surpass the brilliance of fresh decorations of kunkuma, His ornaments of selected forest flowers surpass the hankering for the best of garments, and His bodily beauty possesses mind-attracting splendor greater than the jewels known as marakata-mani [emeralds].’

PURPORT

This verse from Vidagdha-madhava (1.17) is spoken by paurnamasi.

Antya1.166

TEXT 166

janghadhas-tata-sangi-daksina-padam kincid vibhugna-trikam-

saci-stambhita-kandharam sakhi tirah-sancari-netrancalam

vamsim kutmalite dadhanam adhare lolanguli-sangatam

ringad-bhru-bhramaram varangi paramanandam purah svikuru

SYNONYMS

jangha—of the shin; adhah-tata—at the lower border; sangi—connected; daksina-padam—the right foot; kincit—slightly; vibhugna-trikam—the middle of the body bent in three places; saci-stumbhita-kandharam—whose neck is fixed in a curve to the side; sakhi—O friend; tirah-sancari—roaming sideways; netra-ancalam—whose borders of the eyes; vamsim—flute; kutmalite—shut like a flower bud; dadhanam—placing; adhare—on the lips; lola-anguli-sangatam—joined with fingers moving here and there; ringat-bhru—whose slowly moving eyebrows; bhramaram—like bumblebees; varangi—O most beautiful one; paramanandam—the personality of bliss; purah—situated in front; svi-kuru—just accept.

TRANSLATION

’O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before you full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotuslike face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there.’

PURPORT

This verse is from the Lalita-madhava-nataka (4.27), a ten-act play by Srila Rupa Gosvami. The speaker here is Lalitadevi.

Antya1.167

TEXT 167

kula-varatanu-dharma-grava-vrndani bhindan

sumukhi nisita-dirghapanga-tanka-cchatabhih

yugapad ayam apurvah kah puro visva-karma

marakata-mani-laksair gostha-kaksam cinoti

SYNONYMS

kula-varatanu—of the family women; dharma—in the form of dedication to the husband, etc.; grava-vrndani—the stones; bhindan—splitting; sumukhi—O beautiful-faced one; nisita—sharp; dirgha-apanga—in the form of long outer corners of the eyes; tanka-chatabhih—by chisels; yugapat—simultaneously; ayam—this; apurvah—unprecedented; kah—who; purah—in front; visva-karma—creative person; marakata-mani-laksaih—with countless emeralds; gostha-kaksam—a private room for meeting; cinoti—He is constructing.

TRANSLATION

’O beautiful-faced one, who is this creative person standing before us? With the sharp chisels of His loving glances, He is splitting the hard stones of many women’s devotion to their husbands. And with the luster of His body, surpassing the brilliance of countless emeralds, He is simultaneously constructing private meeting places for His pastimes.’

PURPORT

This verse (Lalita-madhava 1.52) is spoken by Radharani to Lalitadevi.

Antya1.168

TEXT 168

mahendra-mani-mandali-mada-vidambi-deha-dyutir

vrajendra-kula-candramah sphurati ko ’pi navyo yuva

sakhi sthira-kulangana-nikara-nivi-bandhargala-

cchidakarana-kautuki jayati yasya vamsi-dhvanih

SYNONYMS

mahendra-mani—of jewels of the name mahendra-mani; mandali—of masses; mada-vidambi—defeating the pride; deha-dyutih—one whose bodily luster; vrajendra-kula-candramah—the moon of the family of Vrajaraja (Nanda Maharaja); sphurati—manifests; kah api—some; navyah yuva—newly youthful person; sakhi—O my dear friend; sthira—steady; kula-angana—of family ladies; nikara—of groups; nivi-bandha-argala—of the impediments such as tightened dresses and belts; cchida-karana—in causing the cutting; kautuki—very cunning; jayati—all glories; yasya—of whom; vamsi-dhvanih—to the vibration of the flute.

TRANSLATION

My dear friend, this newly youthful Lord Sri Krsna, the moon in the family of Nanda Maharaja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses.’

PURPORT

This verse from Lalita-madhava (1.49) is spoken by Lalitadevi to Radharani.

Antya1.169

TEXT 169

balad aksnor laksmih kavalayati navyam kuvalayam

mukhollasah phullam kamala-vanam ullanghayati ca

dasam kastam asta-padam api nayaty angika-rucir

vicitram radhayah kim api kila rupam vilasati

SYNONYMS

balat—by force; aksnoh—of the two eyes; laksmih—the beauty; kavalayati—devours; navyam—newly awakened; kuvalayam—lotus flower; mukha-ullasah—the beauty of the face; phullam—fructified; kamala-vanam—a forest of lotus flowers; ullanghayati—surpasses; ca—also; dasam—to a situation; kastam—painful; asta-padam—gold; api—even; nayati—brings; angika-rucih—the luster of the body; vicitram—wonderful; radhayah—of Srimati Radharani; kim api—some; kila—certainly; rupam—the beauty; vilasati—manifests.

TRANSLATION

The beauty of Srimati Radharani’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Srimati Radharani is awakening in Vrndavana.’

PURPORT

This verse is from Vidagdha-madhava (1.32). It is spoken by Paurnamasi.

Antya1.170

TEXT 170

vidhur eti diva virupatam

sata-patram bata sarvari-mukhe

iti kena sada sriyojjvalam

tulanam arhati mat-priyananam

SYNONYMS

vidhuh—the moon; eti—becomes; diva—by daytime; virupatam—faded away; sata-patram—he lotus flower; bata—alas; sarvari-mukhe—in the beginning of evening; iti—thus; kena—with what; sada—always; sriya-ujjvalam—brilliant with beauty; tulanam—comparison; arhati—deserves; mat—of Me; priya—of the dear one; ananam—the face.

TRANSLATION

Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Srimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?’

PURPORT

This verse (Vidagdha-madhava 5.20) is spoken by Sri Krsna to Madhumangala.

Antya1.171

TEXT 171

pramada-rasa-taranga-smera-ganda-sthalayah

smara-dhanur anubandhi-bhru-lata-lasya-bhajah

mada-kala-cala-bhrngi-bhranti-bhangim dadhano

hrdayam idam adanksit paksmalaksyah kataksah

SYNONYMS

pramada—of joy; rasa-taranga—by the continuous waves of the mellow; smera—mildly smiling; ganda-sthalayah—whose cheeks; smara-dhanuh—the bow of Cupid; anubandhi—related with; bhru-lata—of the arched eyebrows; lasya—dancing; bhajah—of one who has; mada-kala—intoxicated; cala—unsteady; bhrngi-bhranti—the moving to and fro of bees; bhangim—the semblance of; dadhanah—giving; hrdayam idam—this heart; adanksit—has bitten; paksmala—possessing exquisite eyelashes; aksyah—of whose two eyes; kata-aksah—the glance.

TRANSLATION

When Srimati Radharani smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.’ "

PURPORT

This verse from Vidagdha-madhava (2.51) is also spoken by Lord Krsna.

Next verse (Antya1.172)