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The Gops Glorify the Song of Kas Flute (rmad Bhgavatam10.21.1-20)

1 ittha aratsvacchajala / padmkarasugandhin

in this way of the fall season clear having water from the lake filled with lotus flowers with the cows and the cowherd boys with the sweet fragrance the infallible Supreme God

nyaviad vyun vta / sagogoplako cyuta

He entered by the breeze ventilated ukadeva Gosvm said: Thus the Vndvana forest was filled with transparent autumnal waters and cooled by breezes perfumed with the fragrance of lotus flowers growing in the clear lakes. The infallible Lord, accompanied by His cows and cowherd boyfriends, entered that Vndvana forest.

2 (pupitgr) kusumitavanarjiumibhga flowering among the groups of trees maddened with bees dvijakulaghuasarasarinmahdhram of birds and flocks resounding its lakes rivers and hills madhupatir avaghya crayan g the Lord of Madhu (Ka) entering while tending the cows sahapauplabala cukja veum
in the company of the cowherd boys and Lord Balarma vibrated His flute The lakes, rivers and hills of Vndvana resounded with the sounds of maddened bees and flocks of birds moving about the flowering trees. In the company of the cowherd boys and Balarma, Madhupati [r Ka] entered that forest, and while herding the cows He began to vibrate His flute.

3 tad vrajastriya rutya / veugta smarodayam

that the ladies in the cowherd village privately hearing the song of the flute which gives rise to the influence of Cupid described

kcit paroka kasya / svasakhbhyo nvavarayan

some of them about Ka to their intimate companions When the young ladies in the cowherd village of Vraja heard the song of Kas flute, which arouses the influence of Cupid, some of them privately began describing Kas qualities to their intimate friends.

4 tad varayitum rabdh / smarantya kaceitam

that to describe beginning remembering agitated the activities of Ka whose minds O King Parkit

nakan smaravegena / vikiptamanaso npa

they were incapable by the force of Cupid The cowherd girls began to speak about Ka, but when they remembered His activities, O King, the power of Cupid disturbed their minds, and thus they could not speak.


5 / / (mand-krnt) barhpa naavaravapu karayo karikra

a peacock as the decoration of the best of dancers the transcenfeather of His head dental body wearing the holes garments like gold yellowish on the ears a particular kind of blue lotuslike flower and the garland

bibhrad vsa kanakakapia vaijayant ca mlm

named Vaijayant

randhrn veor adharasudhayprayan gopavndair

of His flute of His lips with the nectar filling up enchanting by the cowherd boys

vndraya svapadaramaa prviad gtakrti

the forest of Vndvana because of the marks of His lotus feet He entered being sung His glories Wearing a peacock-feather ornament upon His head, blue karikra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayant garland, Lord Ka exhibited His transcendental form as the greatest of dancers as He entered the forest of Vndvana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.

6 iti veurava rjan / sarvabhtamanoharam

thus the vibration of the flute O King Parkit of all living beings hearing the ladies standing in the village of Vraja all of them stealing the minds

rutv vrajastriya sarv / varayantyo bhirebhire

engaged in describing embraced one another O King, when the young ladies in Vraja heard the sound of Kas flute, which captivates the minds of all living beings, they all embraced one another and began describing it.

7 / (vasanta-tilak) akavat phalam ida na para vidma

of those who have eyes O friends the fruit the cows this not other we know

sakhya pan anaviveayator vayasyai

causing to enter one forest after another with Their friends of the same age

vaktra vrajeasutayor anaveujua

the faces of Mahrja Nanda of the two sons by which or imbibed loving possessed of flutes glances giving off

yair v niptam anuraktakakamokam

The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Mahrja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vndvana. For those who have eyes, we think there is no greater object of vision.

8 ctapravlabarhastabakotpalbja
of a mango with young tree sprouts with garlands touched peacock feathers bunches lotuses and lilies of flowers with great variety being dressed

Their garments


madhye virejatur ala pauplagohy

in the midst the two of Them magnificently of the cowherd shone forth boys within the assembly

rage yath naavarau kvaca gyamnau

upon a stage just as two most excellent dancers sometimes Themselves singing Dressed in a charming variety of garments, upon which Their garlands rest, and decorating Themselves with peacock feathers, lotuses, lilies, newly grown mango sprouts and clusters of flower buds, Ka and Balarma shine forth magnificently among the assembly of cowherd boys. They look just like the best of dancers appearing on a dramatic stage, and sometimes They sing.

9 gopya kim carad aya kuala sma veur

O gops what of Ka enjoys performed this auspicious activities certainly the flute even which is owed to the gops the rivers

dmodardharasudhm api gopiknm

the nectar of the lips

bhukte svaya yad avaiarasa hradinyo

independently from which remaining the taste only shed

hyattvaco ru mumucus taravo yathrya

feeling jubilant whose bodies tears the trees exactly like old forefathers My dear gops, what auspicious activities must the flute have performed to enjoy the nectar of Kas lips independently and leave only a taste for us gops, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.

10 vndvana sakhi bhuvo vitanoti krti

Vndvana O friend of the earth spreads received the glories the treasure

yad devaksutapadmbujalabdhalakmi
because of the son of Devak the flute of Govinda seeing from the lotus feet

govindaveum anu mattamayrantya

upon hearing maddened of the peacocks in which there is the dancing stunned other all creatures

upon the peaks of the hills O friend, Vndvana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Ka, the son of Devak. The peacocks dance madly when they hear Govindas flute, and when other creatures see them from the hilltops, they all become stunned.

11 dhany sma mhagatayo pi hariya et

fortunate, blessed certainly having taken birth in an although ignorant animal species who the son of Mahrja Nanda the sound of His flute performed she-deer these

y nandanandanam upttavicitraveam
dressed very attractively accompanied by the black deer (their husbands) by their affectionate glances

karya veuraita sahakasr


pj dadhur viracit praayvalokai

they worshiped Blessed are all these foolish deer because they have approached Mahrja Nandas son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection.


12 ka nirkya vanitotsavarpala
Lord Ka hearing the wives of the demigods slipping observing for all women a festival whose beauty and character and by Him vibrated travelling in their airplanes the flowers tied in their hair of the flute by Cupid clear agitated song their hearts their belts loosening

rutv ca tatkvaitaveuviviktagtam devyo vimnagataya smaranunnasr bhrayatprasnakabar mumuhur vinvya

they became bewildered Kas beauty and character create a festival for all women. Indeed, when the demigods wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute-song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen.

13 gva ca kamukhanirgataveugta
the cows the nectar and from the mouth of Lord Ka emitted of the flute of the song raised high with their ears which were drinking acting as vessels

pyam uttabhitakarapuai pibantya v snutastanapayakaval sma tasthur

the calves exuding from their udders the milk whose mouthfuls indeed stood still

govindam tmani drukal spantya

Lord Govinda within their with their their eyes minds vision full of tears touching Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Kas mouth. The calves, their mouths full of milk from their mothers moist nipples, stand still as they take Govinda within themselves through their tear-filled eyes and embrace Him within their hearts.

14 pryo batmba vihag munayo vane smin

almost certainly O mother the birds in order to see Ka rising who created by Him great sages in the forest this

kekita tadudita kalaveugtam

sweet vibrations made by playing the flute

ruhya ye drumabhujn rucirapravln

to the branches of the trees having beautiful creepers and twigs closing their eyes stopping all other sounds

vanti mlitado vigatnyavca

they hear O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Ka. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages.

15 nadyas tad tad upadhrya mukundagtam

the rivers then that perceiving by their conjugal desire of Lord Ka broken the song of His flute

by their whirlpools manifest their currents


liganasthagitam rmibhujair murrer

by their embrace they seize held stationary by the arms of their waves of Lord Murri the two lotus feet carrying offerings of lotus flowers

ghanti pdayugala kamalopahr

When the rivers hear the flute-song of Ka, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murris lotus feet and, holding on to them, present offerings of lotus flowers.

16 dvtape vrajapan saha rmagopai

seeing in the full heat of the sun herding together out of love expanded the domestic animals of Vraja together with Lord Balarma and the cowherd boys loudly playing groups of flowers an umbrella

sacrayantam anu veum udrayantam

repeatedly His flute rising high

premapravddha udita kusumvalbhi sakhyur vyadht svavapumbuda tapatram

for his friend he constructed out of his own body the cloud In the company of Balarma and the cowherd boys, Lord Ka is continually vibrating His flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love. He is rising high and constructing out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.

17 pr pulindya urugyapadbjarga
fully satisfied the wives of the abara tribe of Lord Ka from the lotus feet of reddish colour

rkukumena dayitstanamaitena
by the transcendental kukuma powder of that by the sight of His the breasts which had decorated girlfriends of Cupid feeling the upon the bla- attached torment des of grass

taddaranasmararujas taritena limpantya nanakuceu jahus taddhim

smearing upon their faces and breasts they gave up that mental pain The aborigine women of the Vndvana area become disturbed by lust when they see the grass marked with reddish kukuma powder. Endowed with the colour of Kas lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up all their anxiety.

18 hantyam adrir abal haridsavaryo

oh this hill O friends the best among the servants of the Lord

yad rmakacaraasparaapramoda
because of the lotus feet of Lord Ka and Balarma by the touch jubilant

mna tanoti sahagogaayos tayor yat

respect offers with the cows, calves and cowherd boys caves to Them because

with drinking water very soft grass and edible roots


Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Ka and Balarma, along with Their calves, cows and cowherd friends, with all kinds of necessitieswater for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Ka and Balarma, Govardhana Hill appears very jubilant.

19 g gopakair anuvana nayator udra

the cows with the cowherd boys to each forest by the vibrations of the Lords flute having sweet tones leading very liberal O friends

veusvanai kalapadais tanubhtsu sakhya

among the living entities

aspandana gatimat pulakas taru

the lack of movement of those living entities that can move the ropes for binding the rear legs of the cows the ecstatic of the otherwise non-moving trees jubilation wonderful

niryogapaktalakaayor vicitram
of those two, who are characterized by My dear friends, as Ka and Balarma pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows rear legs at the time of milking. When Lord Ka plays on His flute, the sweet music causes the moving living entities to become stunned and the non-moving trees to tremble with ecstasy. These things are certainly very wonderful.

20 evavidh bhagavato / y vndvanacria

such of the Supreme God which who was wandering in the Vndvana forest fullness in ecstatic meditation upon Him they attained

varayantyo mitho gopya / krs tanmayat yayu

engaged in describing among one another the gops the pastimes Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as He wandered about in the Vndvana forest, the gops became fully absorbed in thoughts of Him.

Ka and the Gops Meet for the Rsa Dance (rmad Bhgavatam10.29.31-41)

31 maiva vibho rhati bhavn gaditu nasa

not in this O allway powerful one renouncing completely should Your good self speak cruelly

santyajya sarvaviays tava pdamlam

all varieties of sense gratification Your feet

bhakt bhajasva duravagraha m tyajsmn

worshiping please reciprocate with O stubborn one the Supreme God just as the primeval Lord, reciprocates Nryaa do not reject us

devo yathdipuruo bhajate mumukn

with those who desire liberation The beautiful gops said: O all-powerful one, You should not speak in this cruel way. Do not reject us, who have renounced all material enjoyment to render devotional service to Your lotus feet. Reciprocate with us, O stubborn one, just as the primeval Lord, r Nryaa, reciprocates with His devotees in their endeavours for liberation.


32 yat patyapatyasuhdm anuvttir aga

which of husbands children relatives and friends the following our dear Ka

str svadharma iti dharmavid tvayoktam

of women let it be the dearmost You the proper religious duty thus like that by the knower of religion You spoken

astv evam etad upadeapade

for all embodied living beings certainly

the very Self

this of this instruction to the real object You O Lord the close relative

preho bhavs tanubht kila bandhur tm

Our dear Ka, as an expert in religion You have advised us that the proper religious duty for women is to faithfully serve their husbands, children and other relatives. We agree that this principle is valid, but actually this service should be rendered to You. After all, O Lord, You are the dearmost friend of all embodied souls. You are their most intimate relative and indeed their very Self.

33 kurvanti hi tvayi rati kual sva tman

they show indeed for You attraction expert persons for their own Self what

nityapriye patisutdibhir rtidai kim

eternally who is dear with our children and other who only give husbands relations trouble therefore to us our hopes be merciful sustained O supreme controller for You for a long time

tan na prasda paramevara m sma chindy

please do not cut down O lotus-eyed one

dht tvayi cird aravindanetra

Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controllers grant us Your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have Your association.

34 citta sukhena bhavatpahta gheu

our minds easily by You were stolen in our households

yan nirviaty uta karv api ghyaktye

which were absorbed moreover our hands as well in household work

pdau pada na calatas tava pdamld

our feet we shall go one step how are not moving back to Vraja and then Your away from the feet what furthermore

yma katha vrajam atho karavma ki v

we shall do Until today our minds were absorbed in household affairs, but You easily stole both our minds and our hands away from our housework. Now our feet wont move one step from Your lotus feet. How can we go back to Vraja? What would we do there?


35 sicga nas tvadadharmtaprakea

please pour our dear Ka our smiling by Your glances if not by meditation Your of the lips of the nectar with the flood the fire

melodious and the song generated situated within (of Your flute) our hearts we from separation born within the fire placing of the feet to the place O friend

no ced vaya virahajgnyupayuktadeh

our bodies Your

dhynena yma padayo padav sakhe te

we shall go Dear Ka, please pour the nectar of Your lips upon the fire within our heartsa fire You ignited with Your smiling glances and the sweet song of Your flute. If You do not, we will consign our bodies to the fire of separation from You, O friend, and thus like yogs attain to the abode of Your lotus feet by meditation.

36 yarhy ambujka tava pdatala ramy

when like lotuses O You Your whose eyes sometimes of the feet at the base for the goddess of fortune who dwell the people who hold dear in the forest directly

dattakaa kvacid arayajanapriyasya

affording a festival

asprkma tatprabhti nnyasamakam aja

we shall touch from that moment never of any in the presence forward other man by You filled with joy certainly

sthtus tvaybhiramit bata prayma

to stand will we be able O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of Your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by You.

37 rr yat padmbujaraja cakame tulasy

the goddess of fortune, wife of Lord Nryaa as of the lotus feet the dust desired together with Tulas-dev served

labdhvpi vakasi pada kila bhtyajuam

having obtained even upon His chest her position indeed by servants

yasy svavkaa
whose (Lakms)


upon for the sake on the other of the demigods the endeavour themselves of the glance hand other we also Your of the fee the dust have approached for shelter

tadvad vaya ca tava pdaraja prapann

in the same way Goddess Lakm, whose glance is sought after by the demigods with great endeavour, has achieved the unique position of always remaining on the chest of her Lord, Nryaa. Still, she desires the dust of His lotus feet, even though she has to share that dust with Tulas-dev and indeed with the Lords many other servants. Similarly, we have approached the dust of Your lotus feet for shelter.


38 tan na prasda vjinrdana te nghrimla

therefore to us please show Your mercy renouncing of all O vanquisher Your distress our homes the worship of You feet

prpt visjya vasats tvadupsan

we have approached Your hoping for

beautiful smiling because of the glances intense by the lust of all men O ornament please grant servitude

tapttman puruabhaa dehi dsyam

burned whose hearts Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants.

39 vkylakvtamukha tava kudalar

seeing by Your covered hair face Your of Your earrings with the beauty

gaasthaldharasudha hasitvalokam
having the cheeks of Your lips and the nectar bestowing fearlessness Your chest and of Your mighty arms source of pleasure smiling with glances glancing upon

dattbhaya ca bhujadaayuga vilokya

the pair

vaka riyaikaramaa ca bhavma dsya

of the goddess the of fortune only and we must become Your maidservants Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings, Your lips full of nectar, and Your smiling glance, and also seeing Your two imposing arms, which take away our fear, and Your chest, which is the only source of pleasure for the goddess of fortune, we must become Your maidservants.

40 k stry aga te kalapadyataveugta

which woman dear Ka Your sweetsounding having drawnstanzas out of Your flute by the song

sammohitryacaritn na calet trilokym

completely bewildered of civilized from the does not deviate people proper behaviour of all the three worlds the cause of auspiciousness this because the cows birds of which trees and deer and within the three worlds

trailokyasaubhagam ida ca nirkya rpa

seeing bodily hair standing on end the personal beauty they bore

yad godvijadrumamg pulakny abibhran

Dear Ka, what woman in all the three worlds wouldnt deviate from religious behaviour when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form.



41 vyakta bhavn vrajabhayrtiharo bhijto

obviously You of the people of the and as the of Vraja fear distress remover have taken birth

devo yathdipurua suralokagopt

the Supreme God therefore of us just as the primeval Lord of the planets of the demigods the protector kindly place Your hand and lotuslike also of the distressed O friend of Your maidservants

tan no nidhehi karapakajam rtabandho taptastaneu ca irasu ca kikarm

burning on the breasts on the heads Clearly You have taken birth in this world to relieve the fear and distress of the people of Vraja, just as the Supreme Personality of Godhead, the primeval Lord, protects the domain of the demigods. Therefore, O friend of the distressed, kindly place Your lotus hand on Your maidservants heads and burning breasts.

The Gops Songs of Separation (rmad Bhgavatam10.31.1-19)

1 / jayati te dhika janman vraja

is glorious Your exceedingly by the birth the land of Vraja indeed

rayata indir dayita dyat tvayi dhtsavas

avad atra hi diku tvaks tv vicinvate

is residing the goddess of fortune perpetually here

O beloved may (You) be seen in all directions Your (devotees) for Your sake sustained their life airs for You they are searching The gops said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indir, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

2 aradudaye
of the autumn in the reservoir season of water of the lotus flowers in the middle

excellently grown fine

sarasijodararmu d
the beauty which excels with Your glance

suratantha te
O Lord of love

ulkadsik neha ki vadha

not in this world why murder

Your acquired without maidservants payment

varada nighnato
O giver of benedictions for You who are killing

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isnt this murder?



3 viajalpyayd
poisonous by the from water destruction

fearsome from the demon (Agha)


from the thunderbolt

from rain and the wind-storm

from the bull from the son of Maya

vivato bhayd
from all fear

abha te vaya
O greatest of personalities by You we

rakit muhu

have been protected repeatedly

O greatest of personalities, You have repeatedly saved us from all kinds of dangerfrom poisoned water (of the Yamun, contaminated by Kliya), from the terrible man-eater Agha, from the great rains (sent by Indra), from the wind demon (Tvarta), from the fiery thunderbolt of Indra, from the bull demon (Arisura) and from the son of Maya Dnava (Vyomsura).

4 na khalu gopknandano bhavn

not indeed of the gop, Yaod of all embodied living entities the son Your good self the seer

akhiladehinm vikhanasrthito sakha udeyivn

O friend You arose

of the inner consciousness

vivaguptaye stvat kule

of the Stvatas in the dynasty

by Lord Brahm prayed for of the universe for the protection

You are not actually the son of the gop Yaod, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahm prayed for You to come and protect the universe, You have now appeared in the Stvata dynasty.

5 viracitbhaya

vidhrya te saster bhayt knta kmada

O lover desires fulfilling

fearlessness of the Vi dynasty O best Your

caraam yu karasaroruha
Your hand like a lotus flower

feet of those who approach of material existence out of fear

irasi dhehi na


on the heads please place of us of the goddess the hand taking of fortune O best of the Vis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.



6 vrajajanrtihan
of the people of the O destroyer of Vraja suffering Your own of the people the pride please accept O friend lotus Your Your face

vra yoit
O hero of women

destroying maidservants beautiful whose smile indeed us

bhaja sakhe bhavatkikar sma no jalaruhnana cru daraya

please show

O You who destroy the suffering of Vrajas people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.

7 praatadehin ppakaraa
who are surrendered of the embodied to You living beings the sins which remove

grass who graze following

of the goddess the abode of fortune

of the serpent on the hoods placed

te padmbuja
Your cut away lotus feet the lust in our hearts

ku kuceu na
please put on the breasts our

kndhi hcchayam

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kliya, please place them upon our breasts and tear away the lust in our hearts.

8 madhuray gir valguvkyay

sweet to the intelligent maidservants by Your voice charming by Your words

attractive these

lotus You whose eyes

vidhikarr im

vra muhyatr
O hero becoming bewildered us

adharasdhunpyyayasva na
of Your lips with the nectar please restore to life O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips.

9 tava kathmta

taptajvana kalmapaham

the nectar of words life for those aggrieved in the material world

kavibhir ita

by great thinkers described that which drives away sinful reactions



giving spiritual benefit when heard

rmad tata
filled with broadcast all over spiritual power the world

bhuvi ganti ye
in the material chant and world spread those who

bhrid jan
most beneficent persons

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate ones sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

10 prahasita priyapremavkaa
the smiling intimate pastimes in solitary places O cheater affectionate and Your with love by meditation which the heart agitate glances auspicious touching indeed

viharaa ca te rahasi savido

conversations our minds

dhynamagalam y hdi spa kobhayanti hi

kuhaka no mana

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with Youall these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds.

11 calasi yad vrajc crayan pan

You go when from the cowherd village herding the animals

than a lotus flower by sharp edges of grain more beautiful

ntha te padam
O master Your feet

ilatkurai kalilat mana

discomfort our minds

sdatti na knta gacchati

O lover feel

grass and sprouting are experithus us plants encing pain thinking

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.

12 dinaparikaye nlakuntalair
of the day lotus thick in the minds at the finish face smeared with dust our Cupid dark blue with locks of hair

vanaruhnana ghanarajasvala

bibhrad vtam
exhibiting showing O hero covered repeatedly You are placing

darayan muhur vra yacchasi

manasi na smara

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.



13 praatakmada dharaimaana
of the earth the ornament

padmajrcita dhyeyam padi

the proper object in time of of meditation distress

of those who bow down the desires fulfilling by Lord Brahm worshiped

the lotus feet O lover our

antama ca te arpaydhihan

giving the highest satisfaction and Your on the breasts please place O destroyer of mental distress

ramaa na stanev

Your lotus feet, which are worshiped by Lord Brahm, fulfil the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts.

14 suratavardhana okanana
conjugal happiness which increases grief abundantly which destroys kissed men

vibrated other by Your flute attachments

suhu cumbitam

itarargavismraa n
causing to forget

vitara vra nas

please spread O hero upon us

te dharmtam
Your of the lips the nectar

O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment.

15 aati yad bhavn ahni knana

travel when You during the daytime to the forest

trui yugyate
about 1/1700 becomes like an of a second entire millennium

tvm apayatm
You for those who do not see face and Your

curling foolish with locks of hair for those who are eagerly looking

rmukha ca te

jaa udkat

pakmakd dm
of lids the creator of the eyes

When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

16 patisutnvayabhrtbndhavn
husbands children ancestors brothers and other relatives

ativilaghya te

nty acyutgat

completely neglecting Your into the O infallible having presence one come



gatividas tavodgtamohit
of our movements who understand Your by the the purpose loud song bewildered

kitava yoita
O cheater women

kas tyajen nii

who would abandon in the night

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives.

17 rahasi savida hcchayodaya

in private confidential discussions of lust in the heart the rise

smiling face

loving glances

bhadura riyo muhur atisph

repeatedly excessive hankering

vkya dhma te muhyate mana

bewilders the mind

broad chest of the goddess of fortune seeing the abode Your

Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You.

18 vrajavanaukas vyaktir aga te

in the forests of Vraja for those who dwell the appearance dear one Your

vjinahantry ala
of distress the agent of extremely so destruction a little and


tyaja mank ca nas

please release

tvatsphtman yan nidanam

which is that which counteracts

to us for You with hankering whose minds are filled of the disease

Your own devotees in the hearts

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vrajas forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees hearts.

19 / yat te sujtacaramburuha staneu

which Your very fine being afraid gently O dear one they lotus feet we place are distressed the mind not on the breasts rough we wonder


bht anai priya dadhmahi karkaeu tenavm aasi tad vyathate na ki svit
with them the forest You roam by small stones and so on flutters

krpdibhir bhramati dhr bhavadyu na

of those of whom Your Lordship is the very life of us



O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.

32.1 iti gopya pragyantya / pralapantya ca citradh

thus the gops singing forth loudly O King speaking forth and in various charming ways hankering

rurudu susvara rjan / kadaranallas

they cried for the sight of Ka ukadeva Gosvm said: O King, having thus sung and spoken their hearts out in various charming ways, the gops began to weep loudly. They were very eager to see Lord Ka.

32.2 tsm virabhc chauri / smayamnamukhmbuja

before them yellow a garment He appeared wearing Lord Ka wearing a flower garland directly smiling of Cupid His face lotuslike the bewilderer

ptmbaradhara sragv / skn manmatha manmatha

of the mind Then Lord Ka, a smile o His lotus face, appeared before the gops. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.

The Gops Sing of Ka as He Wanders in the Forest (rmad Bhgavatam10.35.2-25)

23 / vmabhuktavmakapolo
left on His arm putting left His cheek His flute moving His eyebrows upon His lips placed tender O gops with His fingers vibrates where


valgitabhrur adharrpitaveum komalgulibhir ritamrga

its holes stopped Mukunda

gopya rayati yatra mukunda vyomaynavanit saha siddhair

in the sky travelling amazed of lust distress to that to the pursuit the ladies together with the Siddha demigods listening offered with embarrassment their minds

vismits tad upadhrya salajj kmamrgaasamarpitacitt kamala yayur apasmtanvya

they experienced forgetting the belts of their dresses The gops said: When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses travelling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening.



45 hanta citram abal uteda

ah wonder O girls hear this

hrahsa urasi sthiravidyut

like a jewelled necklace whose smile upon the chest motionless lightning

nandasnur ayam rtajann of Nanda son this troubled for persons narmado yarhi kjitaveu
of joy the giver when has vibrated His flute

vndao vrajav mgagvo

in groups kept in the pasture the bulls the deer and the cows

veuvdyahtacetasa rt
of the flute by the playing stolen away their minds at a distance

dantadaakaval dhtakar
by their teeth asleep bit whose mouthfuls holding up their ears drawn an illustration as if they were

nidrit likhitacitram ivsan

O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jewelled necklace. Now please hear something wonderful. When He vibrates His flute, Vrajas bulls, deer and cows, standing in groups at a great distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting.

67 barhiastabakadhtupalair
of peacocks with the tail with coloured and with leaves feathers minerals the apparel imitating

arranged of a wrestler

karhicit sabala li sa gopair

sometimes with Balarma my dear He with the gop cowherd boys calls when Lord Mukunda

g samhvayati yatra mukunda

the cows

tarhi bhagnagataya sarito vai

then broken their movement the rivers indeed

tatpadmbujarajo nilantam His of the lotus feet the dust by the wind brought / sphayatr vayam ivbahupuy
hankering for out of love ourselves just like slight trembling whose arms the piety to whose credit whose water

premavepitabhuj stimitpa
stopped My dear gop, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and coloured minerals. Then, in the company of Balarma and the cowherd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love.



89 / anucarai samanuvaritavrya
by His companions being elaborately described whose prowess the original Personality of Godhead as if unchanging whose opulences in the forest moving of the on the about mountains sides with His flute calls the cows He who are grazing

diprua ivcalabhti / vanacaro giritaeu carantr

veunhvayati g sa yad hi
when indeed

/ vanalats tarava tmani viu

the forest creepers and the trees within themselves the Lord Viu

vyajayantya iva pupaphalhy revealing as if with flowers and fruits richly endowed / praatabhraviap madhudhr
bowed down because of the weight whose branches of sweet sap torrents

premahatanavo vavu sma

out of ecstatic love hairs stand- on whose ing on end bodies they have rained down Maddened by the divine, honeylike aroma of the tulas flowers on the garland Ka wears, swarms of bees sing loudly for Him, and that most beautiful of all persons thankfully acknowledges and acclaims their song by taking His flute to His lips and playing it. The charming flute song then steals away the minds of the cranes, swans and other lake-dwelling birds. Indeed they approach Ka, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditation.

10-11 daranyatilako vanaml

of persons who are the most upon His garland attractive to see excellent made of forest flowers


/ alikulair alaghu gtm abham of bees by the swarms strong the singing desirable driyan yarhi sandhitaveu
thankfully acknowledging when placed His flute

whose fragrance

of the tulas by the honeylike intoxicated flowers sweetness

/ sarasi srasahasavihag
in the lake the cranes taken away swans whose minds and other birds coming forward

crugthtacetasa etya
/ harim upsata te yatacitt
Lord Hari worship they under control whose minds charming by the song

hanta mlitado dhtamaun

ah closed their eyes maintaining silence



Ka moves about the forest in the company of His friends, who vividly chant the glories of His magnificent deeds. He thus appears just like the Supreme Personality of Godhead exhibiting His inexhaustible opulences. When the cows wander onto the mountainsides and Ka calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap.

1213 / sahabala sragavatasavilsa

together with Balarma a flower as the ornament garland on His head playfully wearing

snuu kitibhto vrajadevya on the sides of a mountain O goddesses of Vndvana harayan yarhi veuravea
creating joy becoming joyful when of His flute by the resounding vibration causes to relish the entire world

jtahara uparambhati vivam

/ mahadatikramaaakitacet
against a great personality of a transgression fearful in his mind

mandamandam anugarjati megha very gently thunders in response the cloud / suhdam abhyavarat sumanobhi
upon his friend with his shade has rained down and providing with flowers an umbrella as protection from the sun

chyay ca vidadhat pratapatram

O goddesses of Vraja, when Ka is enjoying Himself with Balarma on the mountain slopes, playfully wearing a flower garland on the top of His head, He engladdens all with the resonant vibrations of His flute. Thus He delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend Ka and shades Him from the sun like an umbrella.

1415 / vividhagopacaraeu vidagdho

various of cowherds in the activities of the flute in the matter of playing your manifold of His own production expert whose teachings

veuvdya urudh nijaik

/ tava suta sati yaddharabimbe
son O pious lady when upon which are like (Yaod) His lips red bimba fruits His flute He brought of musical the harmonic forth sound tones

dattaveur anayat svarajt




/ savanaas tad upadhrya sure

with a variety of low, high and middle pitches that hearing the principal demigods

akraarvaparamehipurog Indra iva and Brahm headed by / kavaya natakandharacitt

learned scholars bowed they became bewildered their necks and minds

kamala yayur anicitatattv

unable to ascertain its essence O pious mother Yaod, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahm, iva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, hey cannot ascertain the essence of that music, and thus they bow down their heads and hearts.

1617 / nijapadbjadalair dhvajavajra

His own of the lotus feet like flower petals of a flag thunderbolt

nrajkuavicitralalmai lotus and elephant goad variegated by the markings / vrajabhuva amayan khuratoda
of Vraja of the ground relieving from the hooves the pain

varma dhurya gatir ita veu

with His body like an elephants whose movement extolled whose flute

/ vrajati tena vaya savilsa

He walks by that we playful with His glances bestowed

vkarpitamanobhavaveg of lust whose agitation / kujagati gamit na vidma

we do not recognize or

like that of trees whose movement attaining

kamalena kavara vasana v

because of our bewilderment the braids of our hair our dress As Ka strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gops, who become agitated by Cupid when Ka playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening.

1819 / maidhara kvacid gaayan g

(a string of) gems holding somewhere counting the cows with a flower garland of His beloved having the fragrance the tulas flowers upon which loving throwing of a companion at some time on the shoulder His arm He sang when

mlay dayitagandhatulasy / praayino nucarasya kadse

prakipan bhujam agyata yatra



/ kvaitaveuravavacitacitt
vibrated of His flute by the sound stolen their hearts

kam anvasata kaghiya Ka they sat down beside of the black deer the wives / guagaram anugatya hariyo
of all transcendental qualities the ocean approaching the does

gopik iva vimuktagh

the gops just like having for home their hopes given up and family Now Ka is standing somewhere counting His cows on a string of gems. He wears a garland of tulas flowers that bear the fragrance of His beloved, and He has thrown His arm over the shoulder of an affectionate cowherd boyfriend. As Ka plays His flute and sings, the music attracts the black deers wives, who approach that ocean of transcendental qualities and sit down beside Him. Just like us cowherd girls, they have given up all hope for happiness in family life.

2021 kundadmaktakautukaveo
of jasmine flowers with a garland made by the cowherd boys playful His array

gopagodhanavto yamunym
and the cows surrounded along the Yamun your darling child

nandasnur anaghe tava vatso

of Nanda Mahrja the son O sinless lady amusing

narmada praayi vijahra

His dear companions He has played

mandavyur upavty anakla gentle the wind blows favourably mnayan malayajasparena
showing honour of sandalwood (the fragrance of) the touch

vandinas tam upadevaga ye

those who offer praise Him of the minor members of the who demigods various categories

vdyagtabalibhi parivavru
with instrumental music singing and presentation of gifts they have encircled O sinless Yaod, your darling child, the son of Mahrja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamun in the company of the cows and cowherd boys, amusing His dear companions. The gentle breeze honours Him with its soothing fragrance of sandalwood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute.

2223 vatsalo vrajagav yad agadhro

affectionate of Vraja to the cows because of the mountain the lifter

vandyamnacaraa pathi vddhai

being worshiped His feet along the path by the exalted demigods of the day at the end

ktsnagodhanam upohya dinnte

entire the herd of cows collecting playing His flute

gtaveur anugeitakrti
by His praised His glories companions



utsava ramarucpi dnm

a festival of fatigue by His even colouring for the eyes

unnayan khurarajachuritasrak
raising from the hooves with the dust powdered His garland

ditsayaiti suhdsia ea
with the He is desire coming to His friends their desires this

devakjaharabhr uurja
of mother Yaod from the womb born moon Out of great affection for the cows of Vraja, Ka became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accompanying Him chant His glories. His garland is powdered by the dust raised by the cows hooves, and His beauty, enhanced by His fatigue, creates an ecstatic festival for everyones eyes. Eager to fulfil His friends desires, Ka is the moon arisen from the womb of mother Yaod.

2425 / madavighritalocana at
by intoxication rolling His eyes slightly

mnada svasuhd vanaml showing honour to His well-wishing friends wearing a garland of forest flowers / badarapuvadano mdugaa
like a badara fruit whitish His face golden soft His cheeks

maayan kanakakualalakmy
ornamenting of His earrings with the beauty

/ yadupatir dviradarjavihro
of the Yadu dynasty the Lord like a kingly elephant His sporting

yminpatir ivaia dinnte of the night the lord like He at the end of the day / muditavaktra upayti duranta
joyful His face is coming insurmountable

mocayan vrajagav dinatpam

driving away of Vraja of the cows of the daytime the painful heat As Ka respectfully greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whiteness of His face, which has the colour of a badara berry. With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of u regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day.



The Song of the Bee (rmad Bhgavatam10.47.12-21)

12 / (mlin) madhupa kitavabandho m spaghri sapatny

O bumblebee of a cheater O friend please do not touch the feet of the lover who is our rival

kucavilulitamlkukumamarubhir na
the breast fallen from from the garland with the kukuma with the whiskers our

vahatu madhupatis tanmninn prasda

let Him bring the Lord of the Madhu dynasty His in the royal assembly of the Yadus an object of ridicule (or contempt) to the women whose messenger mercy (or kindness) you such

yadusadasi viambya yasya dtas tvam dk

The gop said: O honeybee, O friend of a cheater, dont touch My feet with your whiskers, which are smeared with the kukuma that rubbed onto Kas garland when it was crushed by the breasts of a rival lover! Let Ka satisfy the women of Mathur. One who sends a messenger like you will certainly be ridiculed in the Yadus assembly.

13 sakd adharasudh sv mohin pyayitv

once of the lips like why the nectar His own bewildering us making drink like you I wonder the goddess Padm by the false speech

sumanasa iva sadyas tatyaje smn bhavdk

flowers serves indeed, because suddenly He abandoned His lotus feet

paricarati katha tatpdapadma nu padm hy api bata htacet hy uttamalokajalpai

alas taken away her mind certainly of Uttamaloka After making us drink the enchanting nectar of His lips only once, Ka suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padm willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words.

14 kim iha bahu aaghre gyasi tva yadnm

why here much O bee (six-footed one) are singing who have no home in front of us you of the Yadus old the topics

adhipatim aghm agrato na puram

about the master

vijayasakhasakhn gyat tatprasaga

of Arjuna of the friend for the girlfriends should be sung of Him relieved of whose the pain breasts they

kapitakucarujas te kalpayantam i
will provide the charity His beloveds you desire O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging.



15 divi bhuvi ca rasy k striyas taddurp

in heaven, on earth and in the subterranean what sphere women by Him unobtainable

kapaarucirahsabhrvijmbhasya y syu
deceptive charming with smiles of whose eyebrows the dust worships the arching who become

caraaraja upste yasya bhtir vaya k

of the feet whose the supreme goddess we Uttamaloka who the name

api ca kpaapake hy uttamalokaabda

nevertheless for those who are wretched indeed In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaloka (the Supreme Lord, who is glorified by the most sublime prayers).

16 visja irasi pda vedmy aha ctukrair

let go of held on your head My foot know I with flattering words

anunayaviduas te bhyetya dautyair mukundt

in the art of conciliation who are expert of you having learned by acting as a messenger from Mukunda

svakta iha vipatyapatyanyalok

for His own sake in this life who have abandoned children husbands and everyone else

vyasjad aktacet ki nu sandheyam asmin

He abandoned ungrateful why indeed should I make up with Him Keep your head off My feet! I know what youre doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. Hes simply ungrateful. Why should I make up with Him now?

17 mgayur iva kapndra vivyadhe lubdhadharm

a hunter a woman like of the monkeys the king made disfigured shot behaving like a cruel hunter

striyam akta virp strjita kmaynm

by a woman conquered who was impelled by lusty desire just like a crow about Him of the topics who the elaboration

balim api balim attvveayad dhvkavad yas

King Bali also his tribute consuming bound up therefore enough with this darkof all kinds impossible complexioned boy of friendship to give up

tad alam asitasakhyair dustyajas tatkathrtha

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahrja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we cant give up talking about Him.

18 yadanucaritallkarapyavipru
whose constantly performed lls for the ears of the nectar of a drop

sakdadanavidhtadvandvadharm vina
just once by the partaking removed entirely of duality their propensities ruined



sapadi ghakuumba dnam utsjya dn

immediately their homes many persons here and families (like) birds wretched rejecting becoming themselves wretched of begging the livelihood they pursue

bahava iha vihag bhikucary caranti

To hear about the pastimes that Ka regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, travelled here to Vndvana to wander about like birds, begging for their living.

19 vayam tam iva jihmavyhta raddadhn

we of a hunter experienced of lust true the song as if deceptive His speech trusting the doe sharp topic

kulikarutam ivj kavadhvo hariya

as if foolish of the black deer wives this His

dadur asakd etat tannakhasparatvra

repeatedly of the nails by the touch please speak another

smararuja upamantrin bhayatm anyavrt

the pain O messenger Faithfully taking His deceitful words as true, we became just like the black deers foolish wives, who trust the cruel hunters song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Ka.

20 priyasakha punar g preyas preita ki

of My beloved O friend once again you have come by My beloved sent do you wish here us whether

varaya kim anurundhe mnanyo si me ga

please choose what you are bringing always why to be honoured you are by Me My dear one

nayasi katham ihsmn dustyajadvandvaprva

impossible to give up whose conjugal love to the side

satatam urasi saumya rr vadh skam ste

on the chest O gentle one the goddess His consort together is present of fortune with Him O friend of My dear one, has My beloved sent you here again? I should honour you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess r, and she is always with Him, staying upon His chest.

21 api bata madhupurym ryaputro dhunste

certainly regrettable of Mathur remembers in the city the son of Nanda Mahrja now His friends resides

smarati sa pitgehn saumya bandh ca gopn

He the household affairs O great soul of His father (Uddhava) or He talks of us and the cowherd boys

kvacid api sa kath na kikar gte

sometimes hand of the maidservants will keep relates when maybe

bhujam agurusugandha mrdhny adhsyat kad nu

having the fragrance of aguru on the head O Uddhava! It is indeed regrettable that Ka resides in Mathur. Does He remember His fathers household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?


Veu-Gt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Praaya-Gt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Gop-Gt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 Yugala-Gt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 Bhramara-Gt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

akavat phalam ida na para vidma . . . . . 2 anucarai samanuvarita-vrya . . . . . . . . . . . . . . 18 api bata madhu-purym rya-putro dhunste . . . 25 aati yad bhavn ahni knana . . . . . . . . . . . . . . 14 barhpa naa-vara-vapu karayo karikra 2 barhia-stabaka-dhtu-palair . . . . . . . . . . . . . . 17 calasi yad vrajc crayan pan . . . . . . . . . . . . . . 13 citta sukhena bhavatpahta gheu . . . . . . . . . 7 cta-pravla-barha-stabakotpalbja . . . . . . . . . . . . 2 daranya-tilako vana-ml- . . . . . . . . . . . . . . . . . 18 dhany sma mha-gatayo pi hariya et . . . . . . 3 dina-parikaye nla-kuntalair . . . . . . . . . . . . . . . . 13 divi bhuvi ca rasy k striyas tad-durp . . . 24 dvtape vraja-pan saha rma-gopai . . . . . . . 5 eva-vidh bhagavato . . . . . . . . . . . . . . . . . . . . . . 6 g gopakair anu-vana nayator udra . . . . . . . . . . 6 gva ca ka-mukha-nirgata-veu-gta . . . . . . . . 4 gopya kim carad aya kuala sma veur . . . . . 3 hanta citram abal uteda . . . . . . . . . . . . . . 17 hantyam adrir abal hari-dsa-varyo . . . . . . . . . . 5 iti gopya pragyantya . . . . . . . . . . . . . . . . . . . . 16 iti veu-rava rjan . . . . . . . . . . . . . . . . . . . . . . . . 2 ittha arat-svaccha-jala . . . . . . . . . . . . . . . . . . . 1 jayati te dhika janman vraja . . . . . . . . . . . . . 10 k stry aga te kala-padyata-veu-gta- . . . . . . . . 9 kim iha bahu a-aghre gyasi tva yadnm . . 23 ka nirkya vanitotsava-rpa-la . . . . . . . . . 4 kunda-dma-kta-kautuka-veo . . . . . . . . . . . . . . . 21 kurvanti hi tvayi rati kual sva tman . . . . . . . . 7 kusumita-vanarji-umi-bhga . . . . . . . . . . . . . . . 1 kvaita-veu-rava-vacita-citt . . . . . . . . . . . . . . 21 mada-vighrita-locana at . . . . . . . . . . . . . . . . . 22 madhupa kitava-bandho m spaghri sapatny 23 madhuray gir valgu-vkyay . . . . . . . . . . . . . . . 12 mahad-atikramaa-akita-cet . . . . . . . . . . . . . . 19 maiva vibho rhati bhavn gaditu n-asa . . 6 manda-vyur upavty anakla . . . . . . . . . . . . . . 21 mai-dhara kvacid gaayan g . . . . . . . . . . . . . 20 mgayur iva kapndra vivyadhe lubdha-dharm . 24 na khalu gopk-nandano bhavn . . . . . . . . . . . . . 11 nadyas tad tad upadhrya mukunda-gtam . . . . . . 4 nija-padbja-dalair dhvaja-vajra . . . . . . . . . . . . . 20 pati-sutnvaya-bhrt-bndhavn . . . . . . . . . . . . . 14 prahasita priya-prema-vkaa . . . . . . . . . . . . 13 praata-dehin ppa-karaa . . . . . . . . . . . . . 12 praata-kma-da padmajrcita . . . . . . . . . . . . 14 pryo batmba vihag munayo vane smin . . . . . . . 4 priya-sakha punar g preyas preita ki . . . . 25 pr pulindya urugya-padbja-rga . . . . . . . . . 5 rahasi savida hc-chayodaya . . . . . . . . . . . . 15 saha-bala srag-avatasa-vilsa . . . . . . . . . . . . 19 sakd adhara-sudh sv mohin pyayitv . . 23 arad-udaye sdhu-jta-sat- . . . . . . . . . . . . . . . 10 sarasi srasa-hasa-vihag . . . . . . . . . . . . . . . 18 savanaas tad upadhrya sure . . . . . . . . . . . . . 20 sicga nas tvad-adharmta-prakea . . . . . . . . 8 rr yat padmbuja-raja cakame tulasy . . . . . . . . 8 surata-vardhana oka-nana . . . . . . . . . . . . . 14 tad varayitum rabdh . . . . . . . . . . . . . . . . . . . . 1 tad vraja-striya rutya . . . . . . . . . . . . . . . . . . . . . 1 tan na prasda vjinrdana te nghri-mla . . . . . 9 tarhi bhagna-gataya sarito vai . . . . . . . . . . . . . . 17 tsm virabhc chauri . . . . . . . . . . . . . . . . . . . 16 tava kathmta tapta-jvana . . . . . . . . . . . . . . 12 utsava rama-rucpi dnm . . . . . . . . . . . . . . . 22 vma-bhu-kta-vma-kapolo . . . . . . . . . . . . . . . . 16 vana-lats tarava tmani viu . . . . . . . . . . . . . 18 vatsalo vraja-gav yad aga-dhro . . . . . . . . . . . . 21 vayam tam iva jihma-vyhta raddadhn . . . 25 vkylakvta-mukha tava kudala-r . . . . . . . . 9 viracitbhaya vi-dhrya te . . . . . . . . . . . . . . 11 via-jalpyayd vyla-rkasd . . . . . . . . . . . . . . 11 visja irasi pda vedmy aha ctu-krair . . . . . 24 vividha-gopa-caraeu vidagdho . . . . . . . . . . . . . 19 vraja-janrti-han vra yoit . . . . . . . . . . . . . . . 12 vrajati tena vaya sa-vilsa . . . . . . . . . . . . . . . . . 20 vraja-vanaukas vyaktir aga te . . . . . . . . . . . . 15 vndao vraja-v mga-gvo . . . . . . . . . . . . . . . 17 vndvana sakhi bhuvo vitanoti kti . . . . . . . . . 3 vyakta bhavn vraja-bhayrti-haro bhijto . . . . 10 vyoma-yna-vanit saha siddhair . . . . . . . . . . . . 16 yad-anucarita-ll-kara-pya-vipru- . . . . . . . . 24 yadu-patir dvirada-rja-vihro . . . . . . . . . . . . . . . 22 yarhy ambujka tava pda-tala ramy . . . . . . . 8 yat paty-apatya-suhdm anuvttir aga . . . . . . . . . 7 yat te sujta-caramburuha staneu . . . . . . . . . 15

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